Podcasts about Heart Sutra

This year, we're using the framework of Buddhism's Six Perfections to guide most of our episodes. Our last one with returning guest and activist Kazu Haga, focused on patience or not returning harm. This week, another favorite of the podcast is back, Susan Piver. She and I talk and riff on her new book, Inexplicable Joy, which explores one of Buddhism's most famous and mysterious texts, the heart sutra. This profound text is all about the perfection of wisdom, emptiness, and the ultimate interdependent nature of reality. Fully realizing this is said to lead to the inexplicable joy that gives Susan's book its name. Join us to hear her unique take on a text she's been reciting for 30 years and discover her fresh, modern, and sometimes surprising ways of understanding words written nearly 2,000 years ago. Episode 188: Inexplicable Joy—On the Heart Sutra & Buddhism Without Belief with Susan PiverSupport the show

The Heart Sutra invites us to discover our true home, right here in our own being. ★ Support this podcast ★

The Heart Sutra is a guide for discovering what is most true in the midst of chaos! ★ Support this podcast ★

Ethan welcomes bestselling author and Dharma teacher Susan Piver for a discussion of the groundlessness of our current world framed through her new book Inexplicable Joy: On The Heart Sutra. If you'd like to read a translation of this classic Buddhist text, you can find that on Ethan's Substack. Susan Piver is the New York Times bestselling author of many books, including The Four Noble Truths of Love: Buddhist Wisdom for Modern Relationships and The Buddhist Enneagram: Nine Paths to Warriorship. Her most recent book is Inexplicable Joy: On the Heart Sutra. Susan has been a student of Buddhism since 1993, graduated from a Buddhist seminary in 2004 and began to teach meditation in 2005. In 2014, she founded The Open Heart Project, an online dharma center with nearly 20000 members. Please support the podcast via Substack and subscribe for free or with small monthly contributions. Paid subscribers will receive occasional extras like guided meditations, extra podcast episodes and more! Check out all the cool offerings at our sponsor Dharma Moon, including the Mindfulness Meditation Teacher Training, starting March 21. Free video courses, such as The Three Marks of Existence, are also available for download. 

As we began 2025, I returned to the teachings of the Heart of Great Perfection Wisdom Sutra. In times of chaos, something in me turns toward what is most true. The Heart Sutra is one such text that invites this kind of turning.Moving through the Heart Sutra we arrive at a set of stanzas that read as a series of negations.Therefore, given emptiness, there is no form, no sensation, no perception, no formation, no consciousness; no eyes, no ears, no nose, no tongue, no body, no mind; no sight, no sound, no smell, no taste, no touch, no object of mind; no realm of sight ... no realm of mind consciousness.There is neither ignorance nor extinction of ignorance... neither old age and death, nor extinction of old age and death; no suffering, no cause, no cessation, no path; no knowledge and no attainment.With nothing to attain, a bodhisattva relies on prajña paramita, and thus the mind is without hindrance. Without hindrance, there is no fear. Far beyond all inverted views, one realizes nirvanaIt reminds me of the first koan in the MumonkanMumonkan Case 1: Joshu's MuA practitioner asked Master Joshu, does a dog have buddha nature?Joshu said: MUMu, essentially No, NotThe kanji character is interestingly an image of a shaman dancing.The buddhist dictionary defines MU as nothingness, beyondness. This single word has been used in Zen as a breakthrough koan.When working with this koan we are instructed to throw our whole selves into Mu, or let everything become mu, the sounds in the room and outside, every thought, every sensation, Mu, mu, mu.As the first case in the Mumonkan, Mumon offers extensive commentary on this simple koan, he says:For the practice of Zen, you must pass the barrier set up by the ancient masters of Zen. To attain to marvelous enlightenment, you must cut off the mind road. If you have not passed the barrier and have not cut off the mind road, you are a phantom haunting the weeds and trees. Now just tell me, what is the barrier by the ancestors? Merely this Mu – the one barrier of our sect. So it has come to be called “the Gateless barrier of the Zen Sect.” Those who have passed the barrier are able not only to see Jôshû face to face but also to walk hand in hand with the whole descending line of ancestors and be eyebrow to eyebrow with them. You will see with the same eye that they see with, hear with the same ear that they hear with. Wouldn't it be a wonderful joy! Don't you want to pass through the barrier? Then concentrate your whole self into this Mu, making your whole body with its 360 bones and joints and 84,000 pores into a solid lump of doubt. Day and night, without ceasing, keep digging into it, but don't take it as “nothingness” or as “being” or “non-being”. It must be like a red-hot iron ball which you have gulped down and which you try to vomit but cannot. You must extinguish all delusive thoughts and beliefs which you have cherished up to the present. After a certain period of such efforts, Mu will come to fruition, and inside and out will become one naturally. You will then be like a dumb man who has had a dream. You will know it for yourself and for yourself only. Then all of a sudden, Mu will break open. It will astonish the heavens and shake the earth. It will be just as if you had snatched the great sword of General Kan: If you meet a Buddha, you will kill him. If you meet a patriarch, you will kill him. Though you may stand on the brink of life and death, you will enjoy the great freedom. In the six realms and the four modes of birth, you will live in the samadhi of innocent play.This koan reflects something about the heart of our practice, about the aspiration for liberation, about reality and deep compassion.All in this single word, MU—NOThere are times in practice when we are invited to wield the sword of MU. To practice Prajna Paramita's Great NO. What is true? What is your original face?Not this, not this, no this.To see through all conditioned phenomena, to see for ourselves what can not be taken away.We have a tendency to see and react, hear and react, perceive or misperceive and react. We make our home in a belief, a thought, a reaction, or our anger, our fear.We make conclusions based on our limited perception, and the beliefs, emotions and thoughts that moment of perception triggers.When we swing the sword of MU, we cut through all that is insubstantial, temporary, fleeting. We see through our mental fabrications, our mind's fake news, the dusty habits that constellate this sense of separation, the assumptions that we paste on top of reality.What is left when all our conditioning is seen for what it is?We return to oneness.We awaken to our true nature. We live from a love beyond belief, beyond fear.Doesn't mean these feelings, thoughts and reactions don't arise—NO is helping us see into their nature, reminding us of their temporariness, their empty-but-apparent expression.The heart sutra is helping us find true liberation from our misperceptions, and misidentifications.To practice NO in meditation is an invitation to see through the content of thought, to sink below the stories and narratives that keep us on the surface of mind and to know ourselves beyond our habits of identification with mental objects, with sounds, sensations, sights, with the body, etc.What are we when we give everything over to MU?The ancient ancestors say, we will be free in life and death. We won't be at the mercy of our fear.What kind of world is possible if we weren't living in some kind of fear reaction to fear?What kind of life is possible, if we were in touch with the freedom and love of our true nature—in any situation?I personally feel excited to find out. I wish that for us as we face the uncertainty and mystery of this unfolding political situation in the US, may this be motivation for our awakening.The sword of wisdom is in our hands. Let NO take you to what cannot be negated. Stand here, in this sacred place.* Listen to the podcast episode for a more in depth dive into the practice of Prajna Paramita's Great NO!I'm Amy Kisei. I am a Zen Buddhist Teacher, Spiritual Counselor, budding Astrologer and Artist. I offer 1:1 Spiritual Counseling sessions in the styles of IFS and somatic mindfulness. I also offer astrology readings. Check out my website to learn more. I currently live in Columbus, OH and am a supporting teacher for the Mud Lotus Sangha.Below you can find a list of weekly and monthly online and in-person practice opportunities. Weekly Online Meditation EventMonday Night Dharma — 6P PT / 9P ET Join weekly for drop-in meditation and dharma talk. Feel free to join anytime. Event lasts about 1.5 hours. ZOOM LINKMonthly Online Practice EventSky+Rose: An emergent online community braiding spirit and soul10:30A - 12:30P PT / 1:30P - 3:30P ETnext Meeting March 9th with JogenIn-Person in Columbus, Ohio through Mud Lotus SanghaIntro to Meditation on Sunday March 2 from 7P - 9:30P at ILLIO Studios in Columbus, OHSpring Blossoms Daylong Retreat Sunday March 9 at Spring Hallow Lodge in Sharon Woods in Columbus, OHInterdependence Sesshin: A Five Day Residential Retreat Wednesday July 2 - Sunday July 6 in Montrose, WV at Saranam Retreat Center (Mud Lotus is hosting its first Sesshin!)Weekly Meditations on Tuesday, Wednesday and Thursday This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit amykisei.substack.com/subscribe

Eiheiji monks chant the Heart Sutra. Shunryu Suzuki's basic meaning of the  kanji from the Sokoji chant care. I play it for a bed-ridden Japanese man raised Soto-shu  in a retirement home.

In the previous segment of UnMind, titled "the least important thing," I closed with a call for submissions; quoting myself: If you have any topics or areas of interest in Zen that you would like me to explore in 2025, please let me know. You know where I live. Having received little response, I can only assume that this podcast is not gaining much traction out there, in spite of near-weekly continuity for the past three or so years. Or that those of you who are following it don't have any topics of interest related to Zen, at least none that you would like me to take up. Or some combination of both. In this segment, the last one of the year, let me start with the obvious: the fact that actually, you do not know where I live. That is, none of us really knows what the rest of us are going through, on a year-in-year-out, day-to-day, hour-by-hour, moment-to-moment, basis, except in the most general sense. And that's okay. But we have to wonder whether everyone else is dealing with the same kinds of issues, such as anxiety over aging, sickness, and death, those personal dimensions of dukkha that Buddha taught we all face. Anxiety stems from the unsatisfactory nature of living in the face of impermanence, imperfection, and insubstantiality, universal aspects of the koan of existence. Are you feeling the angst? Can you remember when it first dawned on you that this life — which seems so substantial, so perfect in so many ways, and that we once took to be permanent — is insidiously deceptive in that regard? That the causes and conditions of it are not part of what you bargained for, opting into birth? Assuming you had any choice in the matter. Few of us would credit a claim of any real intentionality on our part that preceded birth. But in fact Buddha does, explicitly — or at least implicitly — in his explication of the Twelvefold Chain of Interdependent Origination. It is his model of how things got to be the way they are — including, most crucially, our own presence in this world of sentient being. According to this cogent analysis, we come into being owing to our very desire to exist — the desire for knowing, or consciousness itself. Considered dispassionately, how could there be any simpler explanation for life? Upholders of theism would have us believe that there is a separate intent to life, an intelligent "designer" operating behind the scenes, as author and director of its creation. The adherents of deism hold that the creator god is not directly involved, but simply got the ball rolling, perhaps by means of the Big Bang. Atheists deny outright any possibility of such disembodied intent, and agnostics try to walk the tightrope between belief and disbelief, according reality to the limitations of their senses and intellectual understanding. No woo-woo, in other words. Most religious thinkers are resistant to the idea that we are simply a fluke of some kind, the result of a secular-reductionist chain of events beginning with material elements combining physically in a random process; yielding organic chemistry; leading to one-celled organisms; finally culminating in human beings, the absolute apex of evolution, or God's greatest creation. In our human opinion, anyway. Most rationalist thinkers would probably push back on the equally simplistic notion that some creator god is to be given credit, or to be blamed, for our being here, and its corollary, that we have to pass the test of Her intent. On the one hand, this doctrine conveniently relieves us of the burden of accepting responsibility for our own existence; on the other, it tasks us with noodling out exactly what that intent might prescribe for the behaviors and attitude adjustments necessary to pass muster. One logical consequence of this notion is that we assume that our reward will be in heaven, if anywhere, but certainly not on this earth. But we cannot escape or postpone the inevitable onset or aging, sickness and death, simply because we hold to a belief, however compelling. Unless you believe in a scientific possibility of eternal life as suggested by sci-fi speculations such as technologically-enhanced consciousness, uploaded to digital hardware and/or downloaded to new bodies, or the same old carcass rejiggered with endlessly replaceable parts, grown in tanks from genetic sources. With apologies for that discursive ramble into weirder pastures, let us return to the focus of Zen on the present reality of the moment, devoid of any beliefs — religious, scientific or fantastical — that we may tend to turn to for comfort. The Heart Sutra of Buddhist liturgy — a central, condensed summary of Buddha's teaching chanted on a frequent basis in Zen centers, temples and monasteries around the world — takes us through a long litany of what might appear to the uninitiated to be a thoroughgoing denial of reality as we know it. Testimony as to what the iconic "Bodhisattva of Compassion" (Skt. Avalokiteshvara; Ch. Quanyin; J. Kannon) realized through meditation begins with the cryptic statement that s/he "clearly saw that all five aggregates are empty and thus relieved all suffering." Remember that this model of the "five aggregates" (Skt. skandhas) represented the best science of the times as to what, precisely, sentient existence consists of, in its ultimate finality. Today we would paint a much more complex picture, but Buddha had to work with the sum total of information available at the time. Then he goes on to reduce all of reality to one fundamental dyad, which, like all dual pairs, cannot be separated: Form does not differ from emptiness, emptiness does not differ from form; form itself is emptiness,emptiness itself form; sensations, perceptions, formations, and consciousness are also like this. Form, or appearance (Skt. rupa), constitutes our normal cognizance of the material world, with its near-infinite variations — the "myriad things," or "ten-thousand things" — and the names we give to them (Skt. nama), taken together as "name and form" (Skt. namarupa), "the one and the many," for short. This would be roughly equivalent to current terms such as phenomena and noumenon: particular things, and unitary sameness as their essence. This is a thread running through Zen teachings, indicating the nonduality of duality, or the "Harmony of Difference and Equality," as the famous Ch'an poem, "Sandokai," would have it. In our modern idiom, we would speak of the interchangeability of matter and energy. The other four skandhas — Sensation, Perception, Impulse, and Consciousness itself — are similarly subject to deconstruction, though their position on the spectrum of energy and the psychological plane makes for a more convoluted analysis. Suffice it to say that the prefatory phrase, "given Emptiness" (Skt. sunyatta) indicates that all five are not what they seem to be, just as solid, liquid or gaseous matter is permeated with space, as we know today. The monolog then goes on to negate all of the familiar dimensions of consciousness, including the Six Senses or realms (Skt. dhatus) of the Buddhist model of awareness: Therefore given emptiness there is no form; no sensation; no perception;no formation; no consciousness — no eyes; no ears; no nose; no tongue; no body; no mind — no sight; no sound; no smell; no taste; no touch; no object of mind; no realm of sight; no realm of mind-consciousness. That last, the non-reality of "mind-consciousness" itself, indicates that the various findings, conclusions, and recommendations for practice, as well as all broader implications of insight into reality deriving from it, must also be set aside: There is neither ignorance nor extinction of ignorance; neither old age and death nor extinction of old age and death; no suffering; no cause; no cessation; no Path; no knowledge; and no attainment. So where, we might be forgiven for asking, does that leave us? According to Zen, right back where we started. Nothing has changed; nothing that is not already real and true can be revealed by our meditation. Sitting still enough, upright enough, and long enough will simply allow us to see the delusionary aspect of our own interpretation of our own consciousness. "Until we come to no consciousness also," as the first translation that we recited at the Zen Buddhist Temple of Chicago expressed it. Let that percolate for a moment. If indeed Buddha, or Avalokiteshvara, or any one else, can come to a state of "no consciousness" — and come back from it, alive and well — what are we to make of that? This ultimate finality is what I like to call the "singularity of consciousness" —"That of which there is no whicher," as Alan Watts, my brother's favorite commentator on all things Zen, put it. The AI summary leading off the search results (which may be the go-to virtual Zen master, or "buddha of the future," otherwise known as Maitreya) paraphrased: to describe something beyond comparison, an ultimate reality or absolute that cannot be measured or ranked against anything else Which is eerily similar to a concluding section of the longest Ch'an poem in Soto liturgy, the Hsinhsinming—Trust in Mind: No comparisons or analogies are possible in this causeless, relation-less state; take motion in stillness and stillness in motion; both movement and stillness disappear; to this ultimate finality no law or description applies. So there you have it. All things are like this, to cadge another repeat Dogenism. Let me close with best wishes for a happy new year; a happy new month; week, and/or day; happy morning, afternoon and evening; a happy hour or half; a happy minute, second, or moment. They are all equally empty. As the same poem reminds us in closing: The Way is beyond language for in it there is no yesterday no tomorrow no today.

Pseudo Dionysius was a 5th century Syrian monk who wrote in Greek The Mystical Theology, his most famous work. It's like the Heart Sutra of Christianity, the via negativa, the nyeti nyeti (not this not that) of Advaita Vedanta. An appropriate reading for the holiday season.

When considering what to offer for her ODA practice, Lisa considered chanting or reading from a more traditional Buddhist text such as the Heart Sutra. She found, instead, that reading the words of Audre Lorde resonated more deeply in her body at this time. And co-host Dana Takagi offers some context on Lorde from Lisa before she reads.  Please enjoy, Lisa Nakamura reading an excerpt from "Learning from the 60s", a talk given by Audre Lorde as part of the February 1982 celebration of Malcolm X Weekend at Harvard University. LISA NAKAMURA (she/her) is the Gwendolyn Calvert Baker Collegiate Professor of American Culture and Digital Studies at the University of Michigan, Ann Arbor. She is also a core faculty member of the Asian American Studies Program, the Film, Television and Media department, and the English department at Michigan. Lisa is the author of four books on racism, sexism, and the Internet and her book “The Inattention Economy: Women of Color and the Internet” is forthcoming in Fall 2025 from University of Minnesota Press. She has published research on Asian stereotypes in massively multiplayer online games, the connections between virtual reality, empathy, and racial and disability justice, the overlooked role of indigenous women in postwar electronics manufacture, and on cross-racial and cross-gender role play in anonymous digital environments like chatrooms and games. lisanakamura.net

In this podcast episode you will hear a Daily Reminder from Supreme Matriarch Ji Kwang Dae Poep Sa Nim about the Great Heart Sutra, which is the Ban Ya Sutra. Ban Ya means wisdom and it is about how we can attain it to ultimately attain enlightenment.Thank You very much Ji Kwang Dae Poep Sa Nim

Recited daily in Mahayana temples throughout the world, The Prajna Paramita Heart Sutra or The Sutra of the Heart of Transcendent Knowledge is one of the most well known Buddhist teachings and is said to be the view that leads to complete liberation. In this episode, Kia shares her personal experience and reflections around this sacred text, as well as the creation of hers and Yotam's latest album The Other Shore – Sounds of the Heart Sutra. This is followed by a recitation of Zen Master Thich Nhat Hanh's exquisite translation of the text. You find the complete album The Other Shore – Sounds of the Heart Sutra on all platforms where you listen to music.With love and blessings/kia & yotam xFor more info about Kia´s International Workshop Schedule, Trainings, Retreats and Global Sangha, please visit: http://mysoreyogaparis.comInstagram: mysoreyogaparis For more free resources please sign up to our newsletter: https://www.mysoreyogaparis.com/newsletter-sign-upMore music by Yotam can be found at: https://www.yotamagam.com/music

The Diamond Sutra is a Mahāyāna (Buddhist) sutra from the genre of Prajñāpāramitā ('perfection of wisdom') sutras. The Diamond Sūtra is one of the most influential Mahayana sutras in East Asia, and it is particularly prominent within the Chan (or Zen) tradition, along with the Heart Sutra.   Sanskrit: वज्रच्छेदिकाप्रज्ञापारमितासूत्र, Vajracchedikā Prajñāpāramitā Sūtra (translated roughly as 'The Perfection of Wisdom Text that Cuts Like a Thunderbolt') Chinese: 金剛般若波羅蜜多經 Jīngāng Bōrě-bōluómìduō Jīng; shortened to 金剛經 Jīngāng Jīng Japanese: 金剛般若波羅蜜多経 Kongō hannya haramita kyō; shortened to 金剛経 Kongō-kyō Korean: 금강반야바라밀경 geumgang banyabaramil gyeong; shortened to 금강경 geumgang gyeong Classical Mongolian: Yeke kölgen sudur Vietnamese: Kim cương bát-nhã-ba-la-mật-đa kinh; shortened to Kim cương kinh Standard Tibetan: འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་རྡོ་རྗེ་གཅོད་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ། 'phags pa shes rab kyi pha rol tu phyin pa rdo rje gcod pa zhes bya ba theg pa chen po'i mdo

The Heart Sutra (Sanskrit: प्रज्ञापारमिताहृदय Prajñāpāramitāhṛdaya ('The Heart of the Perfection of Wisdom') or Chinese: 心經 Xīnjīng or Tibetan: བཅོམ་ལྡན་འདས་མ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་སྙིང་པོ). In the sutra, Avalokiteśvara addresses Śariputra, explaining the fundamental emptiness (śūnyatā) of all phenomena, known through and as the five aggregates of human existence (skandhas): form (rūpa), feeling (vedanā), volitions (saṅkhāra), perceptions (saṃjñā), and consciousness (vijñāna). This first English translation was presented to the Royal Asiatic Society in 1863 by the Rev. Samuel Beal, and published in their journal in 1865. Beal used a Chinese text corresponding to the Xuanzang (Chinese: 玄奘) canonical text (T. 251) and a 9th Century Chan commentary by 大顛寶通 c. 815 CE. 

When we mention Zen practice these days, we usually mean sitting in Zen meditation, or zazen. It was not always so. In Bodhidharma's time, “practice” meant observing the Precepts in daily life, discerning to what degree our behavior is comporting to their admonitions. If memory serves, this is found in “The Zen Teaching of Bodhidharma” by Bill Porter, AKA Red Pine. Similarly, when we speak of studying the Dharma, we typically mean reading the written record. It was not always so. When Buddha was alive, the teachings were spoken. You literally had to go listen to live lectures and, later, memorized recitation, to hear the Dharma. This was apparently true of all teachings of all sects at that time; the oral tradition prevailed. It was some four centuries after the Buddha's death, when his utterances were first committed to written form. With the advent of the Internet we have many more opportunities to “hear the true dharma” — a Dogen coinage with a deeper meaning — as expounded by others in the form of podcasts such as UnMind, audiobooks and other modern marvels. But we have to call into question whether we are hearing the Dharma truly. Whether the meaning we extract from listening to the efforts of others to express this subtle and inconceivable teaching is anywhere near to the original meaning that the historical Buddha, Shakyamuni, intended, or for that matter that of any of his many successors in India, China, Korea and Japan, and the other countries of origin. I am not suggesting that we engage in a scholarly examination of the provenance and evolution of the Three Baskets — or Tripitaka in Sanskrit. I propose that we are challenged to attempt to render the meaning in the modern idiom, which involves extracting them from their original cultural context, and embedding them in ours, as well as expressing them in the vernacular, including the language of modern science and philosophy. For one thing, this means divesting the ancient liturgical passages of jargon — primarily the obscure and seemingly mystical terms, mostly from Sanskrit — such as “samadhi” for example — that some contemporary writers seem prone to sprinkle liberally throughout their publications. The downside to this tendency is that it creates an impression that the author actually knows what these terms mean, whether you, dear listener,understand them or not. Another consideration is what is called the “theory-laden” aspect of the semantics of language, as well as our interpretation of direct perception. This conditions the impact that Zen masters' behavior, as well as that of their “turning words” — in Japanese, wato — can have on their students. This concept was introduced to me by George Wrisley georgewrisley.com, a Professor of Philosophy at the University of North Georgia, author of texts on Dogen and Zen, who generously made several technical contributions to my books, “The Original Frontier” and “The Razorblade of Zen.” Professor Wrisley pointed out that, in the now-famous records of Zen students' exchanges with their masters, including extreme gestures they resorted to, in trying to help the student wake up to the reality of Zen — shock tactics such as shouting, and sometimes striking with a fist or staff — each student's reaction to the abuse was entirely dependent upon their belief, or innate “theory,” that the teacher was enlightened, and so could “do no wrong,” to oversimplify the point. Ordinarily, if someone hits you with a stick, your reaction would not be one of profound insight, and undying gratitude for the “grandmotherly kindness” of your abuser. Today it would likely trigger a lawsuit. The ancient ancestors of Zen seem to have an intuitive grasp of the importance of language and its effect on our perception of reality, as indicated in lines from the early Ch'an poems, such as: Darkness merges refined and common wordsBrightness distinguishes clear and murky phrases And: Hearing the words understand the meaningDo not establish standards of your own In Zen, of course, experience comes first, expression a distant second. The interim state, and where we can get it wrong, consists in our interpretation of direct experience, both on the cushion and off. As another ancient Ch'an poem has it: The meaning does not reside in the wordsbut a pivotal moment brings it forth And yet another: Although it is not constructedit is not beyond words Hopefully we have, or will have in future, experienced this pivotal moment. Meanwhile, we are dependent upon words to parse this teaching, and to express it, both to ourselves as well as to others. We can use words to encourage all to go beyond language, and even ordinary perception, in direct experience in zazen. In the face of this design intent of the Dharma, the past efforts to translate it into various languages, and the present effort to paraphrase it into the modern idiom, seem worth the time and trouble. In this spirit, let me share with you my paraphrase of the Prajna Paramita Hridaya Sutra, or Great Heart of Wisdom Teaching, with which, hopefully, you are familiar. This is a work in progress, subject to revision. The typographical layout available on the UnMind podcast page is designed to facilitate scanning and reading the text while chanting it aloud, usually accompanied by drum and gongs. You might follow it with your eyes, while you follow my words with your ears. In this way, you will absorb a multi-sensory experience, which may be more revealing than hearing or reading alone. I will simply recite it here, a capella: ESSENTIAL TEACHING OF PERFECTING WISDOM When any and all Awakening Beingsdeeply and directly experience the process of perfecting wisdom,they clearly see that all five traditional components of sentienceare fundamentally free of permanence and separate self-existence;this insight relieves all unnecessary suffering. Respected seekers of the truth, know that:the apparent form of our world is not separate from its impermanence;impermanence is not separable from appearances;“form,” or particles of matter, is innately “emptiness,” or waves of energy;conversely, emptiness is innately form.All sensations, perceptions, and underlying mental formations,as well as consciousness itself, also manifest as complementary.All existent beings manifest elemental impermanence,imperfection, and insubstantiality:they neither arise nor cease, as they appear to do;they are neither defiled nor pure, but nondual in their nature;they neither increase nor decrease in value or merit.Therefore know that, given the relativity of the material and immaterial,there can be no fixity of form; no tangibility of sensation;no persistence of perception; no infallibility of mental formations;finally, there can be no absolute entity of consciousness.More immediately, the principle of complementarity entails that there can beno eyes, ears, nose, or tongue, as such; and thus, no body;likewise there can be no “mind,” as a separate substance;it follows that, in spite of appearances,there can be no independent functions ofseeing, hearing, smelling, tasting, or touching;nor can there be unconstructed objects of the mind;no independent realm of sight, nor that of any other sense organ;nor any realm of mind-consciousness as a whole. This means that there can be neither ignorance in the absolute sense,nor any extinction of ignorance in the relative sense.Neither can there be sickness, old age and death as absolute states;Nor any extinction of sickness, old age and death as relative states.In light of the implications of this insight,suffering intentionally inflicted upon oneself and / or others can come to an end,stemming as it does from confusion as to root causes;while natural suffering such as aging, sickness, and death cannot end. Thus there can be no isolated “path” leading to cessation of suffering;there can be no essential “knowledge” to gain, in any conclusive sense;and no “attainment,” of any consequential kind. Since there is nothing to attain,all Awakening Beings rely totally on simply perfecting their wisdom;their body-mind drops away, functioning fully with no further hindrances; with no dualistic hindrances, no root of fear is to be found;far beyond confused worldviews,they abide in nondual spiritual liberation. All Awakening Ones of past, present, and futurerely on the perfecting of this deepest wisdom,thereby attaining unsurpassed, complete, insightand letting go of the attainment. Rest assured that perfecting wisdomis the most excellent method;the serene and illuminating discipline; the unsurpassable teaching;the incomparable means of mitigating all suffering;and that this claim is true, not false. We proclaim the transformational perfecting of wisdom: Gone, gone to the other shore; attained the other shore; altogether beyond the other shore, having never left; the other shore comes to us; wisdom perfected! I do not claim to have captured the essence of the original chant. The afore-mentioned Buddhist scholar and Ch'an translator Red Pine, in his modern translation “The Heart Sutra,” tells us that this condensed version of the larger sutra extolling the emptiness of all existence, including the Dharma, was published in China around 900 CE. This was done in order to counter a prevailing trend toward erudition as the indicator of enlightenment, a distortion of the true Dharma that has occurred more than once in history. Another famous example is that of Master Huineng, sixth ancestor in China, who publicly tore up copies of the sutras to make a similar point. Buddha-dharma is manifest in nondual reality as lived, not contained in writing as doctrine. In a future segment of UnMind, we will take up another of my hopeful efforts at paraphrasing the Dharma. Meanwhile I encourage you to try your own hand — or more precisely, your mouth and mind — at putting one of the historical teachings into your own words. You might want to compose your own version of the Precepts, for example. When and if you do so, it may force you to consider the true meaning of these teachings which — through the sheer repetition of chanting them repeatedly over time — begin to sink into our stubborn monkey minds. But the downside of repetition is that they may become rote recitation, in which their deeper meaning and direct relevance to our contemporary lives may be lost. Not to worry, however — combined with the nonverbal silence and deep stillness of zazen, where we can begin to experience the meaning of the expression — we cannot go far wrong.

[This episode originally aired on October 18, 2022]  In continuing our exploration of the prajna paramita, I'd like to focus on the inseparable trio of prajna (knowledge or wisdom), shunyata (emptiness), and compassion (karuna)  •  according to Trungpa Rinpoche, the freshness of prajna insight and the warmth of compassion are always connected  •  this challenges some common assumptions: that intelligence or sharpness of mind is harsh and aggressive; that compassion and love are fuzzy, soft, and weak; and that both compassion and sharpness of mind are solid and fixed  •  in the famous teaching called “The Heart Sutra,” the three main characters embody this inseparable trio  •  there is the Buddha, who is sitting in meditation; there is Avalokiteshvara, who is the embodiment of compassion; and there is Shariputra, who is the student asking questions  •  to embody and practice the prajna paramita, we need to empty ourselves of our preconceptions, and we also need to let go of our sense of attainment in having done so. 

On activating compassion through our simplest offerings of forgiveness, care, gratitude and respect. (0:30) - Japanese rituals for beauty, harmony, and love. (10:00) - Cleaning and its connection to healing and mindfulness. (16:36) - Organizing and decluttering, with a focus on the importance of forgiveness and creating more space in life. (24:49) - Healing, self-care, and relationships. (31:48) - Buddhist teachings, suffering, and healing through interconnectedness and self-reflection. Paula Ara was raised in Detroit by a Japanese mother, and did Zen training in Japan. She obtained her Ph.D. in Buddhist Studies from Harvard University in 1993 and is now the Eshinni & Kakushinni Professor of Women and Buddhist Studies at the Institute of Buddhist Studies in Berkeley, California. She is the author of Bringing Zen Home: The Healing Heart of Japanese Women's Rituals, Women Living Zen: Japanese Soto Buddhist Nuns, and Painting Enlightenment: Healing Visions of the Heart Sutra. Her work has been a tremendous force in my own spiritual formation.

In this episode, Owen and Randel interview author, translator Red Pine AKA Bill Porter author of "Road to Heaven: Encounters with Chinese Hermits". From his Counter Point Press bio: "Red Pine was born in Los Angeles in 1943 and attended graduate school at Columbia University. An acclaimed translator, his published works include four major Buddhist texts: The Lankavatara Sutra, The Platform Sutra, The Diamond Sutra, and The Heart Sutra. He is also the author of Zen Baggage and Road to Heaven: Encounters with Chinese Hermits. He has lived in Taiwan and Hong Kong and has traveled extensively in China, visiting Zen temples and seeking out hermits." Bill Porter Website Copper Canyon Press Amazon

This talk was given by the Reverends Jay Rinsen Weik Roshi and Karen Do'on Weik Sensei at the Buddhist Temple of Toledo on April 1, 2023 as part of the first Spring Ango Workshop. This workshop is a continuation of the Stages of the Mahayana Path. In part 28 of this talk series the Reverends have a Question and Answer session on The Heart Sutra.   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.   Part of the Stages of the Mahayana Path series.

This talk was given by the Reverends Jay Rinsen Weik Roshi and Karen Do'on Weik Sensei at the Buddhist Temple of Toledo on April 1, 2023 as part of the first Spring Ango Workshop. This workshop is a continuation of the Stages of the Mahayana Path. In part 27 of this talk series the Reverends discuss The Heart Sutra.   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.

In this episode Tony talks about the gift we have in expressing and giving love to all things knowing it makes the world a better place. This includes people, trees, plants, animals, water, etc. . Our natural ability is to feel love. We had this ability in physical form since birth. Tony touches on the aspects of love and when it is used incorrectly. When we use love as a manipulative tool that is the darker side of it. Everything in the Universe vibrates best to love. Our body, mind and soul expands dramatically when it is in the mode of love and gratitude. Most humans on this earth are unaware how to use love as a healing tool. Tony points out a few examples of the methods some people use to send love to someone in hospital with an injury or illness.In this meditation we used the Heart Sutra soundtrack to first build love within you before you can love someone else: Heart Sutra Meditation (buzzsprout.com)Support the Show.Please do not operate heavy machinery, drive, ride, or do activity while the podcast is on as it will alter your state in a more meditative state of receiving. This is not a background soundtrack while you are doing housework, reading, or any other activity. Subscribe to our YouTube Channel at https://www.youtube.com/user/susanneandtony17 for Tony's Tuning Fork meditations.Podcast Library: https://raisingyourspirits.buzzsprout.comNew Meditation only Podcast Library: Raising Your Spirits Meditation Podcast (buzzsprout.com)Tony Gyenis conducts free weekly on-line Tuning Fork meditation on Fridays called Tune In with Tony which is a private Facebook group. Book your spot here: https://calendly.com/whitelight878/tune-in-with-tonyIf you would like to donate or support our channel to help keep us going we would so appreciate it: https://www.buzzsprout.com/1648510/supportTony's eCard: https://link.v1ce.co.uk/tonygyenis

This is the audio of a video of a summary of the events at May We Gather 2024: A National Buddhist Pilgrimage for Asian American Ancestors, Co-Coordinated by Funie Hsu, Chenxing Han, & Duncan Ryūken Williams.Here is a list of the voices, chants, & Dharma Messages you'll hear: (Time-stamps are from the actual YouTube VIDEO Summary):· 0:26- 0:56 O-Daiko drum roll led by Dr. Paula Arai (Institute of Buddhist Studies) and Kansho Bell ringing led by Rev. Harry Bridge (Buddhist Church of Oakland)· 0:57-2:30 Emcee introduction, Funie Hsu/Chhi and Chenxing Han· 2:31-2:57 Chanting of the Three Refuges by Ven. Phra Khru Manas Siriratanathammawithet, Ven. Phra Maha Saichon Santikaro, and Ven. Phra Khru Baidika Jungrak Khemacaro (Wat Mongkolratanaram)· 2:58- 3:33 Recitation of the Hyobyakumon (Pronouncement of Intention) by Rev. Duncan Ryūken Williams (Zenshuji Soto Mission)· 3:34-3:57 Dharma message by Arisika Razak of East Bay Meditation Center in Oakland· 3:58-4:12 Chenxing- Introduction of Offerings+Chanting+Recitation of Memorial Tablets· 4:13-5:07 Chanting of Heart Sutra, led by Ven. Dr. Longyun Shi (American Bodhi Sea Buddhist Association) and presentation of tablet for Yik Oi Huang by Sasanna Yee (Communities as One)· 5:08-5:36 Dharma message by Jee Suthamwanthanee (Bay Area Thai Sangha)· 5:37- 6:08 Dharma message by Rev. Liên Shutt (Access to Zen)· 6:09-6:35  Prayer for Caste Equity by Thenmozhi Soundararajan (Equality Labs)· 6:36-6:54 Chenxing-Introduction of Kintsugi Lotus Offering and Chant· 6:55-7:11 Offering of Kintsugi Lotus by Ven. Hyongjeon and Ven. Hyokeun (Borisa Zen Center), accompanied by chant in Praise of the Bodhisattva of Compassion, led by Ven. Thich Tinh Nghia (Thien Tam Buddhist Temple)· 7:12-7:38 Dharma message by Rev. Grace Song (Won Institute of Graduate Studies)· 7:39-8:30 Dharma message by sujatha baliga (Gyuto Foundation)· 8:31-9:15 Protection Chant, led by Ven. Khammai Sayakoummane (Wat Lao Saysettha of Santa Rosa)· 9:16-9:43 Chanting and Taiko drumming by Diablo Taiko· 9:44-9:53 Daoist conducted by Master E-Man and Sumo Liu· 9:54-10:21 Chenxing- Introducing Antioch Mayor Pro Tem Monica Wilson and her reading of the city's 2021 apology· 10:22-10:55 Mayor Monica Wilson reading the city's apology· 10:56-11:10 Chenxing introducing flower offerings by the family of Angelo Quinto and Yik Oi Huang· 11:11-11:33 Daoist ceremony conducted by Master E-Man and Sumo Liu(Not able to be included in our practice as it didn't have voiced audio -- but will be in the MWG Summary video --  Khenpo Paljor Gyatso leading the draping of Tibetan blessing scarves, or khatas, at Antioch's town marker.) Link to website of May We Gather 2024: A National Buddhist Pilgrimage for Asian American Ancestors  HOSTREV. LIÊN SHUTT (she/they) is a recognized leader in the movement that breaks through the wall of American white-centered convert Buddhism to welcome people of all backgrounds into a contemporary, engaged Buddhism. As an ordained Zen priest, licensed social worker, and longtime educator/teacher of Buddhism, Shutt represents new leadership at the nexus of spirituality and social justice, offering a special warm welcome to Asian Americans, all BIPOC, LGBTQIA+, immigrants, and those seeking a “home” in the midst of North American society's reckoning around racism, sexism, homophobia, and xenophobia. Shutt is a founder of Access to Zen (2014). You can learn more about her work at AccessToZen.org.

“If somebody is an a-hole, they must be going through something tough. And they're making it as bad or worse for themselves as they are for anyone they're hurting. So they deserve just as much care as anybody else suffering from the what they're dealing out. That's a hard truth I want to wrestle with. Because I believe it, but I'm not always instinctively there yet.” - Dave Cuomo   Dave takes us on a historical, literary,  and autobiographical tour of the Heart Sutra to see what exactly it has to say that's so important we've been belting it out every morning for a couple thousand years. Is there a practical meaning behind the nonsense of it all? How do we wish love to the dead in a way that enlivens everyone? Are we ultimately existentially alone? Is emptiness a yawning chasm of despair or the gate of liberation standing wide open and just waiting for us to walk through? Find out here!

From the Buddhist perspective, the understanding and realisation of emptiness is the key to liberation from suffering – because the roots of suffering stem from primordial confusion as to the nature of reality – to be free from suffering we need to eliminate ignorance – to eliminate ignorance is to understand emptiness – hence the realisation of emptiness is the ultimate medicine. In this lecture series we are exploring some of the different ways of understanding emptiness found in Buddhism – today we will go into what is called the Madhymaka School or The Middle Way School which interprets the prajnaparamita sutras – such as the Heart Sutra and The Diamond Sutra. Prajnaparamita meaning the perfection of wisdom – where wisdom realises emptiness. Nagarjuna is the founder of the Madhymaka school and he is the first and most influential Buddhist philosopher - later in the series we will move to exploring the Yogacara view on emptiness and explore the question as to whether or not the Madhyamaka and Yogacara Schools are allies or rivals.

What does it mean to go beyond separation as described in the Heart Sutra? Prasadachitta prefaces this rich talk by asking us to consider all the ways we are steeped in separation. This is evidenced by our language's practice of adding -ism to a tradition or condition to define ourselves or others -- a practice that can serve as a judgment that fosters separation. He goes on to state that the word dharma can have multiple meanings:Realizing the nature of reality as sentient beings experience it. The teachings of the Buddha The lifestyle that a practitioner follows after taking precepts. He describes 'taking on' precepts as accepting a challenge, an ethical code that is often uncomfortable, but changes how we move through the world. He then recites and expands upon the Heart Sutra. It describes attaining release from suffering and attachment by letting go of duality. He frames it as a conversation between a fully realized being, the Bodhisattva of Compassion (Avalokiteshvara with 1,000 arms), and Sariputra - a wise student who intellectually knows all the teachings yet is still not free. ______________Prasadachitta was ordained into the Triratna Buddhist Order in 2011 and he became the Chair of the San Francisco Buddhist Center in April 2022. He was born on a “back to the land” commune in rural Northern California and that background has inspired his engagement with others in building the SFBC's rural meditation center called Dharmadhara. He also helped to establish a community of sangha members who support the retreats there. He supports himself as a documentary filmmaker and photographer but his real life's work is training others who want to practice Buddhism within the Triratna Buddhist Community. Support the show______________ To participate live and be notified of upcoming speakers in advance, please Like us on Facebook (https://www.facebook.com/gaybuddhistfellowship) or visit https://gaybuddhist.org/calendar/ To support our efforts to share these talks with LGBTQIA audiences worldwide, please visit www.GayBuddhist.org.There you can: Donate Learn how to participate live Find our schedule of upcoming speakers Join our mailing list or discussion forum Enjoy many hundreds of these recorded talks dating back to 1996 CREDITSAudio Engineer: George HubbardProducer: Tom BrueinMusic/Logo/Artwork: Derek Lassiter

The Heart Sutra is the most chanted sutra in Mahayana Buddhist temples throughout the world. We chant it at BZC twice daily on weekdays, and on Saturday and Sesshins. Sojun often said all of Buddhism and Zen is expressed in this Perfection of Wisdom in 25 lines.

The Heart Sutra is the most chanted sutra in Mahayana Buddhist temples throughout the world. We chant it at BZC twice daily on weekdays, and on Saturday and Sesshins. Sojun often said all of Buddhism and Zen is expressed in this Perfection of Wisdom in 25 lines.

The Heart Sutra is the most chanted sutra in Mahayana Buddhist temples throughout the world. We chant it at BZC twice daily on weekdays, and on Saturday and Sesshins. Sojun often said all of Buddhism and Zen is expressed in this Perfection of Wisdom in 25 lines.

The Heart Sutra is the most chanted sutra in Mahayana Buddhist temples throughout the world. We chant it at BZC twice daily on weekdays, and on Saturday and Sesshins. Sojun often said all of Buddhism and zen is expressed in this Perfection of Wisdom in 25 lines.

In our last segment of UnMind, on the meaning of “less is more” — a central axiom of design thinking coined by the famous architect, Mies van der Rohe — I introduced the notion that this adage may be usefully applied to Zen, as well. The simplicity of lifestyle and paucity of possessions surrounding the history of Zen, in China and Japan in particular, speaks to the general question regarding happiness and satisfaction in life: How much is enough? In this segment we will consider how “more” can often be “less.” When we reach a certain level of stability in the normal stages of life in the “first world” countries of modern times, we may find that we have an overabundance of personal possessions: a complete household, and maybe a summer home as well, with the requisite home furnishings; maybe one or two vehicles, a boat, maybe even a private plane. At a certain point, unless we can manage the upkeep and maintenance of all our many acquisitions, our possessions begin owning us. That is, an increasingly large percentage of our time is devoted to taking care of the many things that we do not actually use very often, and probably don't really need, in any realistic sense. Then comes the de-cluttering and downsizing, just to get back to a normal state of affairs — where we can spend our time on those aspects of life that we find most important and rewarding, such as family, friends — and, in Zen, personal insight into existence itself. In examining our approach to Zen meditation, in the context of “less is more,” we see clearly that excess accumulation of material goods is not of much use, and can readily form yet another barrier to simplification of all the demands on our time and attention. When it comes to meditation, we consciously choose to pay attention to the basics of existence, including the body and its posture, the breath and its pattern, and the mind and its machinations. In doing so, we witness the natural functions of the monkey mind as setting goals, ruminating over the past and worrying about the future, and so on. In order to simplify our task of waking up to reality as it is, we can recognize when we are setting goals, for example, and choose to stop setting goals, at least in terms of our meditation. So I launched into the discussion of subtracting such elements from our practice, as we witness them arising, resulting in the concept of “goalless” meditation, which in itself may be defined as a “goal.” Or “timeless” meditation, where we set aside the burden of timing our sitting period, and allow ourselves to reenter real time, which has nothing to do with measurement. Eventually our meditation can become “effortless” — where we have been doing this for so long that, like driving a car, it really doesn't require any conscious effort; and the physical effort has become second nature, so no big deal. SENSELESS MEDITATIONExtending this idea, the various dimensions we observe in zazen, such as the six senses, yield the possibility of “sightless” meditation; “soundless” meditation; “odorless” and “tasteless” meditation; and even “sensationless” meditation, which would be akin to physical Samadhi, I suppose. It would also entail “weightlessness,” when our BMI and gravity come into perfect balance. MINDLESS MEDITATIONAnd finally, “emotionless,” as well as “thoughtless,” or “mindless,” meditation — which latter would conventionally be interpreted as a pejorative. But in Zen, the “don't-know mind” is valued most highly. Emotional Samadhi: less anxiety, more serenity; mental Samadhi: less confusion, more clarity. Eventually, “social Samadhi”: less friction, more harmony in relationships with others, as well as being comfortable in your own skin. FORMLESS MEDITATIONFrom the perspective of posture, breath, and attention, which and when they all come together in a unified way, as Matsuoka Roshi would often say: “This is the real zazen”; we find ourselves practicing “posture paramita”: aiming at the perfect posture without ever imagining we have achieved it, another of Sensei's Zen “secrets.” Through a process of profound sensory adaptation, we arrive at “formless meditation,” not only in terms of physical posture, or form, the first of the five aggregates, but also “mental formations,” the mysterious fourth skandha, meaning underlying motives, intentions, desires, and so forth, the psychological level of motivation. All gone away. CONSCIOUS-LESS MEDITATIONThe natural evolution of our approach to meditation would then naturally and logically lead to a kind of “conscious-less” meditation, an expression so countercultural that it requires a hyphen. The fifth aggregate comprehends the other four, in that we are, or become, conscious of form, sensation, perception, and mental formations, on deeper and deeper levels. Until we apprehend the “flip-side” of each, as the Heart Sutra indicates: “no form, no sensation, no perception, no mental formations”; “until we come to no consciousness also,” as the original English translation we used at Zen Buddhist Temple of Chicago rendered the line. We are conscious of the other four — until we are not; and then we are conscious of consciousness itself — until we are not. This steady progression through — and adaptation to — the aggregates, outlined in the Surangama Sutra, is attributed to Buddha himself. So I am not just making this up as I go along. BREATHLESS MEDITATION That our meditation becomes “breathless” at some point may not be obvious — not in the sense of “breathless anticipation” — but in that we are not doing the breathing to begin with; the body is. So when we relinquish the idea of “control”: of the posture, the breath, and the direction of our attention; the natural posture, the naturalbreath, and the natural, or original, state of mind can come into play. We return to our original mind and body, which as Master Dogen reminds us, will unmistakably “drop off.” In good time. OBJECTLESS MEDITATION When our attention — and intention — come together in a unified or holistic way, then it may be said that our meditation has become “objectless.” Both in the sense of the senses and their objects merging in nonduality, and in the sense that we no longer can articulate any specific intention, underlying our practice. It has become “shikantaza,” the Japanese expression for the inexpressible unified field theory of conscious awareness. But we should not become enthralled with this as a concept, which threatens to morph into an expectation, rather than an aspiration. If we understand that “form and reflection behold[ing] each other” is the necessary and natural inflection point that meditation inexorably leads to — or returns to, to be more precise — we cannot go far astray. CONCEPTLESS MEDITATIONThis suggests yet another “less is more” dimension of meditation: that it can be utterly devoid of concepts, associations, or connotations, of any kind. This we might define as “pure” meditation, in the Zen sense of “purity” as nonduality, rather than conventional connotations of morality. No concept, however broad and deep its scope, can capture the breadth and depth of the effect, meaning, and implications of zazen. This is why the content and intent of Zen is sometimes referred to as “The Great Matter,” capitalized. HEARTBEAT MEDITATIONOn a less transcendent and more practical level, I would like to share with you some of my more recent discoveries in zazen fostered by my contracting COVID 19 in December of 2022, followed by a roughly three-month recovery period, amounting to an enforced “ango,” or traditional practice period, of ninety days. During this time, I lost a lot of strength, flexibility, balance, and coordination; and experienced the “mental fog” associated with the worst aftereffects of the pandemic, though I am not inflicted with “long covid” but only the exacerbated effects of aging in combination with the disease. In taking the posture during this time, crossing my legs was increasingly difficult, and the resultant stiffness in my knees threatened to strain a tendon. So I took to sitting on the edge of the raised bench, with my feet on the floor. Getting up from the floor when manning the timekeeper (Doan) position became an agonizing exercise in finding the leverage to stand up. So I moved to chair-sitting. This adaptation to aging is not unusual, by the way — several veteran adepts have found that, by their mid-sixties, they could no longer sit in lotus posture. In order to recover my ability to sit with stability while cross-legged, I began taking a more aggressive approach to the posture and breath, as well as to walking meditation, to compensate for the loss of my youthful vigor. My long-term engagement with kinhin, I am convinced, explains my relative sense of balance, compared to others my age. In implementing this more active approach to the posture and breath, I discovered that I would begin feeling my heartbeat after holding my inbreath for a count of eight or ten, realizing that the tempo of the counting corresponded to the heartbeat. It is as if your heart is the metronome, counting off the time signature of your instrument, the body. By doing a full-body “crunch” while holding my breath, my spine would pop and pull into its natural s-curve, arching the small of the back forward and down, and pulling back and up on the chin, exaggerating the “cobra-rising” rigor of the upright seated posture. Exhaling, I began counting the heartbeat instead of the breath, noticing how the two are synchronized. Gradually, as the breath slows down, so does the heart, from 2 beats per in-breath and out-breath to four, then longer sequences of pulsation as the outbreath, in particular, slows down to a soothing rhythm. Repeating this cycle of squeezing and letting go, the relaxation response begins to set in, embracing the squeeze-and-release cycle of the heart itself, allowing more relaxation time between pulses. I could go on into more detail about how this rhythmic process smooths itself out until, as Matsuoka Roshi would say, the breath seems to come and go through the whole body, like a frog sitting on a lily pad, breathing by osmosis through the pores of the skin. HEALING MEDITATIONI am convinced that this process of observing the integration of posture and breath has therapeutic, or healing, properties; which have immediate benefits of calming the nervous system, and long-term effects promoting longevity. The main benefit of longevity being that it affords a greater chance to wake up fully, in the Zen sense, during this brief lifetime. You might consider expanding this discussion in your own words — such constructions as “compassionless” meditation — to consider whether the concept of compassion that you may be harboring actually conforms to the true meaning of the word, which is to “suffer with.” If you come up with any confounding notions along these lines, please feel free to share them with me. It may prompt a beneficial exchange as to the “limitless” meditation that is zazen. In the next segment, we will return to consideration of “Election Year Zen” — with all the real-world ethics and civics implications that this focus implies. Please join in the dialog.* * * 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

In this segment of UnMind, I would like to return to the basics of Zen, after a foray into some of the darker topics of the times, in particular the horrific conditions of global strife in which we find ourselves immersed these days. It's a bit like being trapped in the middle of a train wreck where we cannot turn our gaze away. Life has always existed on the edge of death, aging and sickness — the three cardinal marks of dukkha, or “suffering” — Buddha's sine qua non of the conditions of existence as a sentient being. But the sheer enormity of wasteful, infuriating carnage being inflicted upon human beings by other human beings in current hotspots around the globe — not to mention the local wildlife, livestock, and pet animals — has exceeded all bounds of dysfunctional perversity. It seems a vestigial throwback to more primitive times, and is beginning to look like proof positive of the apocalyptic vision of some religions: the Prince of Darkness, evil personified, indeed has dominion over the Earth, at least for now. The Great Deceiver is parading around in the guise of political leaders of supposedly enlightened government, celebrating the targeted collapse of civilization everywhere they direct their ire. In this context it may seem irresponsible, and even insane, to turn our attention to examining the fundamentals of Buddhism and Zen, which encourage studying the self, forgetting the self, and hopefully realizing the true meaning and purpose of our existence, when the people actually doing the damage are the least likely to have any such inclination to self-examination, let alone any realization of compassionate insight for others. But, as they say, when the oxygen masks drop because the airplane is losing altitude, put yours on first, or you will not be able to help others. In Zen, zazen is your oxygen mask. ZEN ≠ ZAZEN ≠ MEDITATIONZen is not equal to zazen, and zazen is not equal to “meditation” as commonly understood. Zazen is not the same as other meditations, and the term “Zen” should not be considered interchangeable with “zazen.” It may seem heretical to propose that Zen is not equal to zazen, or that zazen does not fit the Western cultural definition of meditation. But bear with me. There are so many alternative styles of meditation today that it is past time to differentiate Zen's method from the rest. And to clarify that — while Zen and zazen cannot be separated — the terms are not interchangeable. Zen is not synonymous with its meditation method, zazen, simply because there is so much more to Zen as a way of life, a philosophy, and as a formative force throughout history. This has primarily been true of the history of the East, but following its introduction to America in the late 1890s, and especially after WWII, westerners in general, and Americans in particular, have become more and more interested in Zen, along with a parallel engagement with other meditative traditions and styles, such as Yoga, as well as other Buddhist and non-Buddhist variations. Zen is known as the meditation sect of Buddhism, but zazen is not its sole method of teaching. Zen boasts an extensive literature and liturgy on buddha-dharma as experienced and expounded by its adherents, traditionally beginning with Bodhidharma's journey out of India, and tracing its evolution through China, Korea and Japan, to the Far East. However, distribution of the Buddhist canon, in the form of written sutras and commentaries, had preceded the 28th Patriarch by centuries, and his bringing Zen from the West to the East was definitely focused on the direct practice of upright sitting, or what we now refer to as zazen, or more precisely, shikantaza. Likewise, zazen and shikantaza may usefully be parsed as to their relative definitions as method and effect, respectively. More on this later. ZAZEN & MEDITATIONThe Great Sage's meditation practice inside that cave at Shaolin Monastery did not conform to the traditional style known as dhyana, or contemplation, though this is how the local punditry interpreted his “wall-gazing Zen.” But he was not contemplating the wall. Dhyana, in the classic definition, involves a subject, or mind, meditating upon an actual, tangible object — such as a tree, in one famous example (from Hokyo Zammai—Precious Mirror Samadhi): If you wish to follow in the ancient tracksPlease observe the sages of the pastOne on the verge of realizing the buddha wayContemplated a tree for ten kalpas “Ten kalpas” is a mighty long time. The entire universe passes through only four kalpas in its cycle, known variously as the empty kalpa, or kalpa of formation; the kalpa of continuance; the kalpa of decline; and the kalpa of disintegration. So ten kalpas embrace two-and-a-half cycles of universal evolution. Long time. But we digress. Generally speaking, dhyana, or contemplation meditation, continues until the observing mind finally runs out of ideas, exhausting all possible thoughts about the object; leaving a direct sensory awareness of the existential reality of what we call a “tree,” but without the overlay of conceptualization, categorization, and endless web of connections. Bodhidharma, by turning abruptly to face the wall of the mountain, was demonstrating not contemplation, but shikantaza, or “objectless meditation,” which amounts to a kind of oxymoron, in conventional terms. Meditation is typically defined as focusing our attention on something, and so inherently implies a division of subject and object. If our direct experience in zazen eventually becomes objectless, then by definition it must also become subject-less (which, tellingly, is not a recognized construction in English; thus the hyphenation). In the most salient sense, then, zazen transcends normal meditation. We might say that we transcend from the personal dimensions of posture, breathing, and paying attention to the senses, as well as the machinations of the mind — the “eye, ear, nose, tongue, body, mind” of the Heart Sutra — to a subtle awareness of something less definitive: meditating upon the whole, rather than any part. The observer is subsumed into the observed, like a holon in a holarchy. More on this later.“Zen” is phonetic Japanese for “Ch'an,” which is phonetic Chinese for the Sanskrit “dhyana,” one of the traditional Six Paramitas, or “perfections” of Buddhism. Thus, because the origins of Zen meditation are not conflated with dhyana, but as going beyond contemplation, “Zen” is actually a kind of misnomer. Which is a good thing, because what Zen is pointing to cannot be named. In Taoism there is a similar idea, paraphrasing: Naming is the source of all (particular) things That which is eternally real is nameless Zazen and shikantaza, as mentioned, can also usefully be parsed as to their relative functions as “method” and “effect,” respectively. Holarchy & HolonI first came across the term “holarchy” — as opposed to the more familiar “hierarchy” — in the form of a book, “The Essential Ken Wilber,” recommended by a member of the Suzuki lineage for its treatise on “integral spirituality.” The term, holarchy, was not coined by him, according to Google, which, like the old magic oracles, you can ask anything:Arthur Koestler, author of the 1967 Book “The Ghost in the Machine,” coined the term holarchy as the organizational connections between holons (from the Greek word for "whole"), which describes units that act independently but would not exist without the organization they operate within. Is a hierarchy a nested holarchy?Instead of everything being explained in terms of smaller bits and ultimate particles—which was the way science worked in the modern era—we can now think of the universe holistically, organized in a series of levels of organization in a nested hierarchy or holarchy. At each level, things are both wholes and parts.Some of the earliest examples of holarchic models may be found in the early teachings of Buddhism: the Four Noble Truths and the Eightfold Path, the Twelvefold Chain of interdependent co-arising, the Five Aggregates and Six Senses, and so on. My model of the Four Nested Spheres of Influence, with personal at the center, surrounded by the social sphere, then the natural world, then the universal, is also like this, a holarchy. These sets of components are not meant to be understood as entirely separate and apart from each other, but intricately interrelated, to use one of Matsuoka Roshi's common expressions. In Zen, all seemingly disparate things are also connected, the ultimate expression of the current trope: “Both things can be true at the same time.” We turn to zazen in our daily lives, in order to manifest a Zen life. Zen is the meditation sect of Buddhism, and zazen is the heart of Zen. The method of zazen is the main thing that we actually transmit, from one generation to the next. It is the same in music and other arts and sciences. No one can teach another music, as such, but someone can teach you how to play an instrument. It is up to you to find the music. Similarly, we can teach others this “excellent method” of zazen, as Master Dogen defined it. It is up to them to find the Zen.The instrument we study, and play, in zazen, is the human body and mind, our essential inheritance enabling us to wake up fully, as did Buddha. Other species are not considered to have the level of consciousness necessary and sufficient to the challenge. Dogs may have buddha-nature, but like most humans, they may never realize it. Ironically, it seems that we have to stop “playing” the instrument of body-mind — that is, give up our impulse to control everything — in order to allow it to “drop off” (J. shinjin datsuraku) to reveal our true nature, which is not limited to this body and mind. Body and mind are not separate, and, again, both can be true at the same time. That is, mind and body may seem to be of different categories, yet they are intricately inter-related.So sitting in zazen may be considered a subset of Zen, which is all-encompassing, and thus the holon of zazen is subsumed under the holon of Zen. But the necessity of zazen as central to apprehending the larger sphere of Zen, means that the two not only cannot be separated, but that the method cannot be separated from the larger effects, as in: So minute it enters where there is not gapSo vast it transcends dimensionA hairsbreadth deviation and you are out of tune This stanza from “Hsinhsinming—Trust in Mind” by Master Kanchi Sosan, indicates another holarchy, that of the transcendent “IT” of Zen, and your personal relation to it. The slightest deviation on your part, in resisting or missing the point of this all-embracing teaching, is the primary source of your suffering. This basic idea of the asymmetrical nature of the relationship — of the holon of the “I” to that of the “IT” of Buddhism — is more directly captured some 200 years later, in Tozan Ryokai's “Hokyo Zammai—Precious Mirror Samadhi: You are not it but in truth it is you In zazen, as well as in Zen writ large, we are embracing the directive from the first poem, in which Master Sosan admonishes us, paraphrasing: To move in the One WayDo not reject even the world of senses and ideasIndeed embracing them fully is identical with true enlightenment Stay tuned. * * * 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

Dharma talk given by Lama Matthew Palden Gocha, December 3, 2023. Music by Barefoot Bran Music.

The Heart Sūtra is a key sutra in Mahāyāna Buddhism. Its Sanskrit title, Prajñāpāramitāhṛdaya, can be translated as "The Heart of the Perfection of Wisdom". The sutra famously states, "Form is empty" (śūnyatā). It is a condensed exposé on the Buddhist Mahayana teaching of the Two Truths doctrine, which says that ultimately all phenomena are sunyata, empty of an unchanging essence. This emptiness is a 'characteristic' of all phenomena, and not a transcendent reality, but also "empty" of an essence of its own. Specifically, it is a response to Sarvastivada teachings that "phenomena" or its constituents are real. Music by Maok - Inner Reflections and Infinite Forgiveness

This episode starts out with the Nalanda translation of the Heart Sutra and an enthusiastic connection to lauren's new moon contemplation for this mars/new moon lunation opposing uranus. What would peace look like? Imagine. Link to Ethan Nichtern 2024 year long Buddhist studies course https://www.dharmamoon.com/yearlong-buddhist-studies --- Send in a voice message: https://podcasters.spotify.com/pod/show/ursidae/message Support this podcast: https://podcasters.spotify.com/pod/show/ursidae/support

Sesshin Day 2: Beginners Mind and the Heart Sutra by Ordinary Mind Zen School

The Heart Sutra and Beginners Mind by Ordinary Mind Zen School

Geoffrey Shugen Arnold, Roshi - ZMM - 10/25/2023 - Shugen Roshi asks us to examine the negations we hear in the teachings, for instance in the precepts, amongst the 59 Atisha Slogans, in the Heart Sutra, etc. How we can we see them as helpful aspirations?

In this episode Lee takes a brief trip to the far East to check out tracks from the soundtracks and scores of some of his favourite Asian horror films. This will most likely be followed up with more parts in the future. --Heart Sutra from "Kwaidan" (1964) --Tōru Takemitsu --Theme from "Onibaba" (1964) --Hikaru Hayashi --Oriental Melon Man from "House" (1977) --Mickie Yoshino & Godiego --Theme from "Mystics in Bali" (1981) --Gatot Sudarto --The Cursed Video from "Ring" (1998) --Kenji Kawai --Robby's Song from "Tomie" (1998) --World Famous --Theme from "Audition" (1999) --Kōji Endō --Kirie from "Uzumaki" (2000) --Tetsuro Kashibuchi & Keiichi Suzuki --Ju-On Theme - House from "Ju-On: The Grudge" (2002) --Shiro Sato --The Monster's Lair from "The Host" (2006) --Byung-woo Lee --Theme from "Cold fish" (2010) --Tomohide Harada --First Pass from "Train to Busan" (2016) --Jang Young-Gyu --Karma & Kelam Malam from "Satan's Slaves" (2017) --The Spouse (Aimee Saras & Tony Marle) Opening and closing music: Summertime Killer from "Summertime Killer" by Luis Bacalov, and Santa Maria from "Raiders of Atlantis" by Oliver Onions.

Rachel Barton Pine/Royal Scottish National Orchestra/Tito Muñoz – Dependent Arising (Cedille Records) New Classical Tracks - Rachel Barton Pine by “From age 10, when Santa Claus brought me my first transistor radio and I discovered all the other kinds of music out there on the airwaves, I was particularly drawn to metal,” violinist Rachel Barton Pine says. “It never occurred to me to play anything but classical on my own instrument. Actually, what changed it all was when I played the National Anthem for a Chicago Bulls playoff game.”That's violinist Rachel Barton Pine, who's been living at the intersection of metal and classical music most of her life. On her new recording, Dependent Arising, these two worlds collide in the best possible way. Pairing the Shostakovich Violin Concerto No. 1 with a new concerto written for her by a fellow metalhead, Earl Maneein. “I used to listen to metal to relax when I was a teenager, which sounds counterintuitive. And I thought that I was drawn to metal because it was so different from classical. But it turns out that I must have been drawn to it because it's so close to classical, which I literally didn't realize until I started playing some of it in my early 20s. And I was like, ‘Oh, my gosh, here's a Vivaldi passage,' or, ‘Here's this Brahms lick.' So I thought, ‘How can I introduce people to this side of classical, to the more intense stuff?' “That's when I started going on the rock radio stations. I would use a cover song kind of as a bridge, like, here's a tune you already know, but here's how it sounds played on the violin. Trying to really rock out. I was really inventing how to make some of these sound effects, which was really breaking new ground. Turns out that Earl Maneein, my friend who wrote this concerto, was literally doing the same thing in New York at the same time, but we didn't yet know about each other.” You paired this new concerto with Shostakovich's Violin Concerto. You've said that this concerto by Shostakovich holds a special place among metal enthusiasts. Why is that? “I think the reason that it connects so much is that it's full of some of the same emotions. We all know that Shostakovich was living under this repressive Soviet regime where he was afraid for his life, literally.”What about Shostakovich's Violin Concerto moves you when you're playing it?“The older I've gotten and the more aware of history I am and everything else, what moves me so deeply is particularly the first movement. It's the fear and the hiding and all of that that's just so raw. There's something just so incredible about it going on and on and on until you almost can't take it.”The new concerto on your recording is called Dependent Arising. What is the emotional journey that the listener experiences?“Earl is a practicing Buddhist, hence the title of the entire piece, which is Dependent Arising, meaning that everything in life is connected to everything else, that nothing is independent of everything else. Something called the “Heart Sutra” is the last movement, where it's embodying wrath. It's like going and going until you achieve some kind of catharsis, and you definitely hear that in the music. It's relentless and feels very empowering by the end.” Listen on YouTubeTo hear the rest of my conversation, click on the extended interview above, or download the extended podcast on iTunes or wherever you get your podcasts.ResourcesRachel Barton Pine/Royal Scottish National Orchestra/Tito Muñoz – Dependent Arising (Amazon)Rachel Barton Pine/Royal Scottish National Orchestra/Tito Muñoz – Dependent Arising (Cedille Records)Rachel Barton Pine (official site)Royal Scottish National Orchestra (official site)Tito Muñoz (official site)

Welcome to another semester of the Lotus Underground School of Buddhism (LUSB). This Fall I will be offering three courses: an advanced sutra study course on one of my favorite sutras from the Ratnakūṭa (‘Heap of Jewels') called the Universal Gateway to the Inconceivable. I will be holding a four-part meditation workshop on the Foundations of Mindfulness called Acts of Remembrance. And, there will be an opportunity for you or someone you know to take my Turning the Dharma Wheel course, the first part of the LUSB Introduction to Buddhism. All courses are held on-line via Zoom with the recordings available to participants afterwards. TURNING THE DHARMA WHEEL: Introduction to Buddhism Sunday mornings, 9:00 - 10:30am (Pacific), 10 week course October 1 – December 3, 2023 Tuition: $300 A traditional way of learning Buddhism is called Anguttara, ‘adding one' – wherein the teachings of the Buddha are presented numerically in increasing order, such as the Three Poisons, the Four Noble Truths, and the Five Aggregates. This 10-week course uses a similar method of interlocking systems to explore fundamental Buddhist concepts and their interrelations. The ideas presented in each week's session increase in complexity and build on previous session topics, thus 'turning the Dharma wheel.' This course also provides an introduction to Buddhist texts, modern interpretations, and the transcendent applicability of Buddhism. This is the first course in a three-part series that make up the LUSB Introduction to Buddhism. Advanced Sutra Study Course: The Universal Gateway to the Inconceivable Thursday evenings, 6:00pm - 7:30pm (Pacific), 6 week course October 5 – November 9, 2023 Tuition: $200 The Universal Gateway is a deceptively brief sutra that is as complex as the better known Heart Sutra. This sutra is a series of short poems recited by the Buddha that describe entry into different samādhis (‘meditative absorptions') by observing various characteristics of reality, such as sights, sounds, scents, flavors, etc., to the very characteristics of being and non-being. The poems weave together multiple elements of Mahāyana Buddhism: cosmology, samādhi, as well as the teaching of Emptiness, which is the underlying theme of the poems. The course is a deep dive into this contemplative and beautiful sutra full of big ideas, presented as a thousand-petalled lotus flower made of the seven treasures. Meditation Workshop: Acts of Remembering Tuesday evenings, 6:00pm - 7:30pm (Pacific), 4 week course November 7 - 28 Tuition: $125 Smṛti is one of the earliest terms used in Buddhism for meditation. In the modern world it is commonly translated as ‘mindfulness', however it is helpful to know that the word smṛti indicates something like ‘remembering' or ‘recalling', and is traditionally contrasted with the more receptive act of śruti, ‘hearing'. There are many ways to understand how the act of remembrance relates to Buddhist meditation and other aspects of psycho-physical practice. This meditation workshop presents the traditional satipaṭṭhāna system of Buddhism, a four-step practice that gets progressively deeper as the object of focus, or mindful awareness, shifts from mindfulness of the body to bodily sensations, followed by mindfulness of mind-states themselves, and finally mindfulness of the very principles (dharmas) governing the construction of mind-states. Broken into four evenings, each session will include a guided meditation, periods of silent sitting, in addition to analytical discussion of these foundational ideas, and their numerous sub-categories.

The most chanted, studied, and copied sutra in the Buddhist world is the Heart Sutra. Found in most traditions that follow Mahayana Buddhism (the path of the Bodhisattva) chant this sutra daily. It teaches the profound nature of Prajna or supreme wisdom into the nature of "emptiness" and the teaching of not-self so that fear is ended, enlightenment achieved, and Nirvana realized. Contact Alan: alanpeto.com/contact Podcast Homepage: alanpeto.com/podcast Podcast Disclaimer: alanpeto.com/legal/podcast-disclaimer --- Send in a voice message: https://podcasters.spotify.com/pod/show/alanpeto/message

ZEN AT WORK, AT HOME, AT PLAYFollowing on the last segment of UnMind, this one is based on questions raised by the same member of the Atlanta Soto Zen Center community. She moved here from India, and later moved out of the Atlanta area. If you are interested having in a regular online dharma dialog with me, as she does, let me know. And If you have questions regarding the integration of everyday life with your Zen practice, please don't hesitate to send them to me for future podcasts.Last time, we considered some of the seeming contradictions with the compassionate teachings of Zen Buddhism that arise in the modern work space. This time we will look into some of the more personal aspects of our relationships, inside and outside of the formal Zen community, or Sangha It seems to me that one of the submitted questions bridges all the various contexts of the social sphere of daily life, which refers back to my model of the Four Spheres of Influence that form the context of our practice, whether in ancient or modern times (see the illustration in the post):3. [What does Zen have to say] on the nature of relationships? This highly generalized question may appear too broad, at first glance. But this issue of relationships, and how we handle them, comes up repeatedly, in our daily lives. We all have multiple relationships that last for many years over our lifetimes, coming and going like the seasons. Others are daily interactions; some are infrequent, and many are once-in-a-lifetime occurrences. The most difficult tend to be with immediate family. Someone said that the “dharma of marriage,” or something to that effect, is the most difficult of dharmas. One might substitute “family” for “marriage.” Some might insist on using “in-laws” as the determinative term. But all would admit that the closer the bond, the more fraught with emotion, like the old song, “You always hurt the one you love.” But Zen challenges the very notion of our definition of relationships, beginning with that of the self. This approach is inherently circular, studying the self with the self, itself. In Fukanzazengi—Principles of Seated Meditation, Master Dogen advises us to set aside all of our usual preoccupations with everyday concerns when entering into zazen: For practicing Zen a quiet room is suitable; eat and drink moderatelyPut aside all involvements and suspend all affairsDo not think “good” or “bad” do not judge true or falseGive up the operations of mind intellect and consciousnessStop measuring with thoughts ideas and viewsHave no designs on becoming a buddha That second line is also translated “Setting aside all delusive relationships.” Which begs the question, What relationship is not delusional, if any? Delusion is a central concern in Buddhism. Its seminal teachings question the evidence of our very senses, in the opening verses of the Heart of Great Wisdom Sutra: [Given Emptiness] no eyes, no ears, no nose, no tongue, no body, no mindNo seeing, hearing, smelling, tasting, touching, no thinking [until we come to]No realm of sight [and all the rest; until we come to] no realm of mind- consciousness For those of you who attend our services and chant this sutra, you will not recognize the phrases “until we come to” or “and all the rest,” which have been deleted from the current consensus translation that we have adopted. They appear in the first English translation that Matsuoka Roshi approved at the Zen Buddhist Temple of Chicago, my home temple. “And all the rest” stands in for repeating all the senses over again, and is inserted repeatedly as a kind of shorthand for making the original verses a bit briefer. The other phrase, “until we come to” is more relevant to the overall meaning of the chant. It implies that the process of meditation — to which the Heart Sutra stands as a testament — entails a natural progress of segueing through deeper and deeper levels of apprehending “emptiness,” or shunyatta, in Sanskrit. Beginning with our conscious awareness of form, feeling, thought, impulse, and consciousness itself; then expanding to the senses, one-by-one; then on to challenge our concepts of ignorance, including our attitudes toward old age and death. And finally, suffering itself, along with its cause and cessation; as well as the Path. Then, knowledge itself; and any idea of attainment that we may harbor. This section constitutes the most sweeping dismissal of all of our various dualistic concepts of Buddha's teachings, along with our perception and conception of our own reality. Everything is called into question. When it comes to the relationships between ourselves and others, it follows that as long as our apprehension of the self is delusional, then all relationships must be delusional. Only if and when we see through the self can we have an unbiased appreciation of relationships. In this light, I ask you to consider what is the most singular aspect of any relationship that applies equally to all relationships, whether with intimates, family and friends, or inanimate objects, for that matter? In terms of people-to-people connections, most will offer something like “trust,” “love,” or “forgiveness,” et cetera. “Can't we all just get along?” as the current trope has it. But Zen goes deeper, as Matsuoka Roshi would often say. Remember that the three “marks,” or salient characteristics of suffering, Buddhism's dukkha, are “impermanence, imperfection, and insubstantiality.” From this rather terse description, I would suggest that the first is the most salient aspect of any and all relationships: that they are impermanent, first and foremost. The good news is that a bad relationship is a temporary annoyance or worse; the bad news is that the good relationships are also fleeting. That any relationship is guaranteed to be imperfect is common knowledge, though it does not prevent us from aspiring to perfection, especially in others, finding Mr. or Ms “right.” That they are insubstantial may be challenged as to the karmic consequences of, say, begetting children. That seems like a pretty substantial entanglement, and is probably the main rationale for the choice of most monastics to remain celibate. Several of the other, related questions raised by our interlocutor would fall under this same examination in meditation. Such as, What does Zen have to say… …on not deciding to marry? …on fertility, or having children, or raising family?…on the nature of jealousy?…on forgiveness?…on victim mentality?…on self harm? I think we can see that these are all variations on the same theme, tied to the reification of the self, and in the absence of insight into dukkha and shunyatta. This is not to be dismissive of these concerns, or to make light of them, but only to say that you will most likely find the answers to such questions on the cushion, or as an aftereffect of sitting in meditation, and not in my words. In zazen we examine the very nature, and question the very existence, of this so-called self, the source of so much of our suffering. It is not that the self does not exist. It is just that it may not exist in the way that we think it does, which is causing all the trouble. This is not a doom-and-gloom conclusion to come to. Buddhism is not pessimistic, and not overly optimistic. It is just realistic. And Zen represents its most realistic application to real life. To return to the Heart Sutra, we find that it pivots to a more hopeful, sunny conclusion, after freeing ourselves from the snare of the small self: With nothing to attain a bodhisattva relies on Prajna Paramitaand thus the mind is with-out hindrance with-out hindrance there is no fearfar beyond all inverted views one realizes nirvanaAll buddhas of past present and future rely on Prajna Paramita “Prajna paramita” means “perfecting of wisdom” in Sanskrit, an ongoing and open-ended process. There is “nothing to attain” because we already have everything we need. The mind is originally, and naturally, “without hindrance.” It does not depend on anything we do or do not do. Our true self is already complete and sufficient to itself. We do not, or should not, really need relationships, to be happy. This is not a self-centered idea, but should allow us to sustain real and healthy relationships. If all we bring to a relationship is personal need, then it is bound to distort that relationship. If we are “happy in our own skin,” we may have something to offer in all of our relationships. At the risk of repeating myself, my model of how this works, or should work, posits four dimensions, or levels, of samadhi, a Sanskrit term that has become part of the jargon of Zen. We may regard it as a kind of centered balance in the midst of all things, including relationships. I think we can demystify it by thinking of the zazen meditation posture as the ultimate in “physical samadhi.” Sitting in this upright posture still enough, for long enough, we begin to experience “emotional samadhi”: more calmness, less anxiety. The prevalent monkey mind relaxes into “mental samadhi”: more clarity, less confusion, particularly regarding the teachings of Buddhism. We begin to directly experience what Zen is pointing at. And finally, the goal we want to achieve in relations, “social samadhi”: less friction, more harmony at work, at home, and at play. Your results may vary, of course. The “true self” is selflessness, “neither self nor other than self,” as the Ch'an poem has it. Just as our “true home” is homelessness. Whether you find that fact to be a cause for work, or play; for joy, or chagrin, is entirely up to you. “Examine it thoroughly in practice.” This concludes my response to the questions under question. If you have more, I am open to considering them. You may find my email address on the ASZC website. I hope this has been useful, and encouraging to your practice.

"The heart of the perfection of wisdom. The Blessed Mother"For more than 10 Years I have been practicing this Sutra, and unknowingly receiving a spiritual treatment as the practice carried on.The IMPACT the practice, and training, that this sutra has had and is currently having in my life, is of unspeakable proportions.It is not the chanting of itIt is not even the memorization of itor the fact that it was imprinted in the soul memory of humanity and its awakening as an energy signature of compassion and wisdom.Its impact resides in the in-depth contemplation of it, in the feeling of the wisdom felt that goes beyond the words, and in the INTENTIONALITY that the sutra carries for HUMANITY'S AWAKENING.Learn more about this by following me on my social media:https://www.instagram.com/ivonne_delaflor/https://www.facebook.com/IvonneDelaflorPodcast produced by Brilliant Futures Productions.Sponsored by Delaflor Teachings Int.

Let's recall our initial outline of areas of interest we are using to compare and contrast the Zen life with our usual preoccupations. To refresh your memory, they were, and are: — Lifestyle: Monastic versus Householder — Physical: Zazen versus the four Cardinal Postures — Biological: Meditative breathing versus everyday situations— Psychological: Shikantaza versus ordinary attention In this segment we will take up the last of the four — attention — the third disposition, after posture and breath, of Matsuoka Roshi's simplified model of zazen, Zen's upright seated meditation. One of his repeat instructions was that, “When the posture, breath, and attention all come together in a unified way, this is the real zazen.” Which implies that we may think we are practicing zazen, when we are not. And what determines whether we are, or not, is, mainly, our attention. We can be sitting in the natural, upright posture; and following the natural, full breathing cycle, all the while paying attention to the wrong thing; or, perhaps better to say, not really paying attention at all, in the Zen sense. So, let's examine what we mean by “attention,” and later, how it works in zazen. In marketing and design circles, attention is regarded as a kind of commodity, upon which we may place a value. That billboard on the expressway attracts a certain amount of attention from the drivers passing by. The owner of the billboard can charge a certain amount of rent, based on the number of “eyeballs” exposed to its message, the client's message. In today's post-print media market, we are saturated with electronic media competing for our attention, seeking to maximize the amount of “clicks” or “hits” a message gets online, as well as on “legacy” or “traditional” media channels such as film, broadcast television, radio, and print publishing. So one way to think about paying attention in Zen, granted that it is a choice we make, is to ask ourselves: What is the most important thing to pay attention to? Of course, I can hear you responding with the hip and flip, too-clever-by-far, all-too-predictable trope: “Everything.” Like the hotdog joke — the Zen master will have one with everything. Which, seriously, raises the question of whether that is even possible. Actually paying attention to everything simultaneously, that is. Master Dogen, in his seminal tract on zazen, Fukanzazengi—Principles of Seated Meditation, at one point says: Now that you know the most important thing in Buddhism how can you be satisfied with the transient world?Our bodies are like dew on the grass and our lives like a flash of lightning Vanishing in a moment This lands about two-thirds of the way though the text, and by then he has said maybe a hundred or so things about Buddhism, so it begs the question, “Which of these is the most important?” But I think we can safely surmise that it has something to do with attention. The legendary Master Bodhidharma, credited with bringing the direct practice of Buddha's meditation to China at the end of the 5th century CE, taught that it is not necessary — or should not be necessary — to do zazen, but that we have only to “grasp the vital principle.” Of course, for most of us, we have to burn through a lot of zazen to be able to grasp the vital principle of Zen. Notable exceptions include Master Huineng, the sixth in the Chinese succession in the 7th century, who underwent a profound experience of insight without benefit of a teacher, or any prior practice. This rare event is traditionally attributed to “merit accumulated in past lives.” But such prodigies are few and far between. My theory is that the main reason that most of us have to sit in zazen to such an extreme extent is that the load of ignorance, personal opinions, and rationalizations we carry on our shoulders has accumulated to that extent. In design and art circles, we speak of two different fundamental kinds of processes working with material media. One is “additive”: lumping clay onto an armature to build a bust of Napoleon, for example; the other is “subtractive”: chipping away the stone to reveal Rodin's “The Thinker.” I find zazen to be mostly the latter. We are chipping away at our own ignorant ideas and preconceptions of reality to get to the bottom of things. And it's a long way down. So what we have to pay attention to is, or may be, “everything,” in one sense; but by taking one thing at a time. And there are a lot of things in the pile we have accumulated. “Pile,” by the way, is one meaning of “skandha” — a “heap,” or “aggregate” — of many like things. Which gets a mention early in the Heart Sutra chanted frequently in most Zen wheelhouses around the world. O Shariputra, form is no other than Emptiness; Emptiness no other than formFeeling, thought, impulse, and consciousness are likewise Emptiness So there you have it. The four aggregates of sentient experience of which we can be conscious — the form, or appearance, of things; the feelings, both tactile and emotional, that we experience on both instinctual and intentional levels; the stream-of-conscious thoughts relentlessly emitted by the brain; and the underlying impulses triggered both subliminally and on the edges of awareness. And finally, consciousness itself, can become conscious of consciousness, “form and reflection” beholding each other, in Tozan Ryokai's memorable phrase from Hokyo Zammai—Precious Mirror Samadhi. Back to Bodhidharma, who refers to this same point in an oblique manner: The great Buddhist saint went on to say that if and when we do zazen — in spite of his reluctance to claim the necessity of doing so — there are four basic aspects of ordinary awareness that we can observe, or pay attention to: the breath; physical sensations; emotional sensations, or mood swings; and finally, the machinations of the mind: our various thoughts or concepts, about everything and nothing. A four-pointed model. I think one of Bodhidharma's main points is that in observing the breath, we note that it comes and goes momentarily — we never breathe the same breath twice. Likewise for physical, emotional, and conceptual phenomena — they are ever-changing, by nature impermanent. Well, “Duh!” you say. But these are four of the main aspects of what it is to be a sentient being — those we most associate with our personal identity: This is MY breath; I am hot or cold, in pain, or comfortable; this is MY moodiness; and these are MY ideas. And yet all four are essentially ephemeral, like “a bubble on a stream,” to borrow from Shakyamuni himself. So where does this pervading sense of continuity come from, this “persistence of vision,” and all the other senses? And what are we to make of this contrarian stanza from Hsinhsinming—Trust in Mind, by Master Sosan: To move in the One WayDo not reject even the world of senses and ideasIndeed accepting them fullyIs identical with true enlightenment As I discuss in excruciating detail in the chapter on “Deconstructing Your Senses in the Most Natural Way,” from my first book, ”The Original Frontier” (I know, I know, it is weird to be quoting from your own writing), as we settle into the relatively extreme stillness of zazen — fixed gaze and all — a kind of profound sensory adaptation begins to set in, which is also referenced in the Heart Sutra, just after the bit about the skandhas: Given Emptiness [there are] no eyes, no ears, no nose, no tongue, no body, no mind;No seeing, hearing, smelling, tasting, touching;No realm of sight; no realm of mind-consciousness So now we are getting a clue as to what to pay attention to in zazen. And the implication that things are not exactly as they seem to be, sensory-wise. If we simply sit still enough for long enough — and it is anything but simple — everything changes. Through the natural process of paying strict attention to the senses, the process of adaptation takes us through what is sometimes referred to as samatha, or samadhi — calming or stilling the mind; and eventually, and hopefully, vipassana, kensho or satori in Japanese; or what is referred to as “spiritual insight.” Which, by definition, is different from, but inclusive of, normal sight. Do you “see” what I mean? Then the Sutra goes on to say: And so no ignorance; [and] no end of ignorance;No sickness, old age and death; no end of sickness old age and death Whoa! Here is a whiplash-inducing claim. Transcending the senses — as we ordinarily experience and interpret them — takes a seemingly sudden turn, eliminating the very ignorance that has been bedeviling us all along. It also magically relieves us of the burden of the three main marks of dukkha, or sentient suffering: sickness, old age, and death. This challenges our credulity. That those things we fear most in life: the loss of life itself, through the random crapshoot of contracting one of the innumerable fatal illnesses threatening us; or the natural process of aging out of life, just as we age out of our professions and familial responsibilities. Is it all just a figment of our imaginations? In summation, we are all paying full attention every moment of our waking day. But, like the proverbial monkey jumping from limb to limb of the tree of consciousness, it seems random and pointless. The challenge, and the question, becomes what is the most important thing in the flux-and-flow of daily life to pay attention to, and more precisely, how? I would submit that we begin with accepting, and even embracing, the flux-and-flow itself. Master Nagarjuna, 14th in the Indian succession, where Bodhidharma was 28th, said something to the effect that enlightenment entails “seeing into the flux of arising, abiding, and decaying.” And it seems to me that that “abiding” piece is one source of our confusion. If anything is abiding, it is not for long, not in geological time, nor in the quantum realm. So a big part of what we are observing, or paying attention to, is change itself, the passing pageantry of life. I would suggest that, as a benchmark, simply paying more attention to posture and, more pointedly, your breath, will help extend the halo effect of your meditation into every situation you confront in daily life. It may also begin to bring home the deeper meaning of the seemingly trivial and mundane activities which otherwise amount to distractions. There is much more to say about attention, of course, as there is about posture and breath. But for the sake of simplicity, and the practical constraints of this podcast, I will leave that to your imagination and to your discovery in zazen. And I will leave you with a final caveat concerning the nature of the realization of insight, as well as the limits of our imagination, from Hsinhsinming: With a single stroke we are freed from bondage Nothing clings to us and we hold to nothingAll is empty; clear; self-illuminating; with no exertion of the mind's powerHere, thought, feeling, knowledge, and imagination are of no value For more on Soto Zen, its meaning and application to our modern life and practice, please check out our online and in-person schedules on the Atlanta Soto Zen Center website, and register for my Master Class on the Soto Zen liturgical verses.

Lama Tsultrim offers an introduction to the Heart Sutra, the most famous of all Mahāyāna sutras, presenting its historical background and exploring its relationship to Western science and delves into a guided meditation on emptiness and awakening. Learn more about our Lama Tsultrim Allione, read transcripts and get more resources at:https://www.taramandala.org/wisdom-rising-podcast/episode-libraryConnect and Continue to Experience your own Wisdom RisingFollow Lama Tsultrim Allione on Instagram, LinkedIn, Facebook, and Twitter.Join the Lama Live! webcast with Lama Tsultrim Allione on YouTube.Learn more about Lama Tsultrim.

Dr. Pete brings topics from his recent dharma talk on delusions and illusions, the Zen teaching of how nothing exists outside the mind. The world as we see it can all be viewed as one big illusion, which is a western practice of cognitive defusion. Dr. Rubin gently challenges around the concept and reminds us that humans have difficult experiences and it is important to acknowledge those feelings. The doctors get into the conversation of letting go and how the Eastern teaching is hard for the Westerner. Tune in to see how to manage life as delusions and illusions. Visit http://www.wheneastmeetswest.us/ to learn more about Dr. Pete and Dr. Rubin. © 2023 CopyrightPeter Economou, Ph.D. and Nikki Rubin, Psy.D. discuss modern psychological science and its integration with ancient Eastern practices with takeaway tools for everyone.THE SITE DOES NOT PROVIDE MEDICAL OR PSYCHOLOGICAL ADVICEIF YOU BELIEVE THAT YOU ARE EXPERIENCING A LIFE-THREATENING EMERGENCY, PLEASE CONTACT 911 IMMEDIATELY OR GO TO YOUR NEAREST EMERGENCY ROOM: http://www.wheneastmeetswest.us/terms.html 

Jundo attempts to explain the Heart Sutra in 25 minutes. Treeleaf (https://www.treeleaf.org/) Jundo Cohen: The Zen Master's Dance (https://amzn.to/3H2vNKp) The Heart Sutra (https://en.wikipedia.org/wiki/Heart_Sutra) Avalokiteśvara (Kannon) (https://en.wikipedia.org/wiki/Avalokiteśvara) Buddha Basics 02: Dukkha Sucks (https://www.zen-of-everything.com/80) If you want to get in touch, send an email to podcast@zen-of-everything.com (mailto:podcast@zen-of-everything.com). If you like the podcast, please follow in Apple Podcasts (https://itunes.apple.com/podcast/the-next-track/id1116242606) or your favorite podcast app, and please rate the podcast.

ConnectionDr. Rubin introduced the idea of connection as something that is not measurable, and humans are in need of it. Of course many of us are still recovering from the pandemic and what it meant to connect during this time versus returning now to the present moment and re-learning how to connect. Dr. Pete is able to bring it to the East so that listeners can see how to weave the behavior of connection with the eastern spirituality practice. There is no moment other than this one; this one as you read and click to listen to this episode and learn about tools for stronger connection with other humans, values, and life. 

Watching the "insurrection" narrative unravel, slow and steady wins the race, quitting your job to express yourself and The Heart Sutra as the original IQ meme.