Podcasts about shingon

Send us a textEpisode 49 of the podcast takes us to the smallest of Japan's main for islands, Shikoku, and onto the Shikoku Henro. Associated with the life and teachings of legendary Buddhist monk Kūkai - also known as Kōbō Daishi – the Shikoku Henro is an 88 temple, 1200km / 745 mile pilgrimage circuit that circumambulates the island. Long-known by Japanese, “the Henro” is increasingly popular for international visitors with many people traveling to Japan specifically to walk a section or the complete trail. Our guide in exploring the Henro today is guest Kōei Ervin. Kōei is an ordained priest in the Shingon tradition of Japanese Buddhism, Shugendō practitioner, and tour guide with Shikoku Tours including accompanying guests along the Henro. Kōei's depth of knowledge of the Henro and Japanese Buddhism is self-evident, and as a guide, he weaves an engaging and accessible story regarding the history of the trail, why people walk it, what to expect, traditional clothing and basic logistics of accommodation and when to do it.For more information about the Shikoku Henro, visit the Henro.org website, Shikoku Tourism website or Shikoku 88 Temple Pilgrimage website. For guided tours with Kōei, visit the Shikoku Tours website or contact him via his Scattered Blossoms blog or his Instagram. During the interview, Kōei makes several recommendations including the revised Shikoku Japan 88 Route Guide Book, Ohenro San Facebook Group, Shikoku 88 Ohenro Pilgrimage Facebook Group and Sumotoriya Asano supply store.A very big thank you to Kōei for making time to speak with me and for providing the images used in support of the episode. I hope you enjoy.Outland Japan is a bi-weekly podcast hosted by Peter Carnell - a freelance tour guide based in northern Nagano – that transports you to rural, regional and the wilds of Japan in pursuit of stories that lie outside the neon hum of Tokyo and golden trimmings of Kyoto. Stories of travel, life and culture beyond the big cities. Follow the show on Instagram, Facebook and YouTube. Please note, prior to October 2024, Outland Japan was named Snow Country Stories Japan.

Bright on Buddhism - Shōji Jissō GiJoin us as we read and discuss the Hakeda Yoshito translation of the Shōji Jissō Gi by Kūkai in its entirety. Resources: Clipston, Janice (2000). Sokushin-jōbutsu-gi: Attaining Enlightenment in This Very Existence, Buddhist Studies Reviews 17 (2), 207-220; Giebel, Rolf W.; Todaro, Dale A.; trans. (2004). Shingon texts, Berkeley, Calif.: Numata Center for Buddhist Translation and Research; Green, Ronald S. (2003). "Kūkai, Founder of Japanese Shingon Buddhism: Portraits of His Life." Ph.D. dissertation, University of Wisconsin-Madison.; Hakeda Yoshito. 1972. Kūkai – Major Works. New York, USA: Columbia University Press.; Inagaki Hisao (1972). "Kukai's Sokushin-Jobutsu-Gi" (Principle of Attaining Buddhahood with the Present Body), Asia Major (New Series) 17 (2), 190-215; Skilton, A. 1994. A Concise History of Buddhism. Birmingham: Windhorse Publications.; Wayman, A and Tajima, R. 1998 The Enlightenment of Vairocana. Delhi: Motilal Barnasidass [includes Study of the Vairocanābhisambodhitantra (Wayman) and Study of the Mahāvairocana-Sūtra (Tajima)].; White, Kenneth R. 2005. The Role of Bodhicitta in Buddhist Enlightenment. New York: The Edwin Mellen Press (includes Bodhicitta-śāstra, Benkenmitsu-nikyōron, Sanmaya-kaijō); Ryūichi Abe (2000). The Weaving of Mantra: Kūkai and the Construction of Esoteric Buddhist Discourse. Columbia University Press. pp. 3, 113–4, 391–3. ISBN 978-0-231-11287-1.; Hakeda, Yoshito S. (1972). Kūkai and His Major Works. Columbia University Press. ISBN 978-0-231-05933-6.Do you have a question about Buddhism that you'd like us to discuss? Let us know by finding us on email or social media! https://linktr.ee/brightonbuddhismCredits:Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-HostProven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host

This episode marks the 3 year anniversary of Buddhist Books Podcast! This is Part 5 of my recital of the "The Matrix and Diamond World Mandalas in Shingon Buddhism" by Adrian Snodgrass. Shingon Buddhism is, put simply, the Japanese version of Vajrayana Buddhism. Kobo Daishi traveled to China and received the teachings and scriptures of Vajrayana Buddhism, then returned to Japan and founded the Shingon school at the top of Mount Koyasan in 815 CE, where it still flourishes today.

This is Part 4 of my recital of the "The Matrix and Diamond World Mandalas in Shingon Buddhism" by Adrian Snodgrass. Shingon Buddhism is, put simply, the Japanese version of Vajrayana Buddhism. Kobo Daishi traveled to China and received the teachings and scriptures of Vajrayana Buddhism, then returned to Japan and founded the Shingon school at the top of Mount Koyasan in 815 CE, where it still flourishes today.

This is Part 3 of my recital of the "The Matrix and Diamond World Mandalas in Shingon Buddhism" by Adrian Snodgrass. Shingon Buddhism is, put simply, the Japanese version of Vajrayana Buddhism. Kobo Daishi traveled to China and received the teachings and scriptures of Vajrayana Buddhism, then returned to Japan and founded the Shingon school at the top of Mount Koyasan in 815 CE, where it still flourishes today.

This is Part 2 of my recital of the "The Matrix and Diamond World Mandalas in Shingon Buddhism" by Adrian Snodgrass. Shingon Buddhism is, put simply, the Japanese version of Vajrayana Buddhism. Kobo Daishi traveled to China and received the teachings and scriptures of Vajrayana Buddhism, then returned to Japan and founded the Shingon school at the top of Mount Koyasan in 815 CE, where it still flourishes today.

This is Part 6 of my recital of the "The Matrix and Diamond World Mandalas in Shingon Buddhism" by Adrian Snodgrass. Shingon Buddhism is, put simply, the Japanese version of Vajrayana Buddhism. Kobo Daishi traveled to China and received the teachings and scriptures of Vajrayana Buddhism, then returned to Japan and founded the Shingon school at the top of Mount Koyasan in 815 CE, where it still flourishes today.

This is Part 1 of my recital of the "The Matrix and Diamond World Mandalas in Shingon Buddhism" by Adrian Snodgrass. Shingon Buddhism is, put simply, the Japanese version of Vajrayana Buddhism. Kobo Daishi traveled to China and received the teachings and scriptures of Vajrayana Buddhism, then returned to Japan and founded the Shingon school at the top of Mount Koyasan in 815 CE, where it still flourishes today.

What defines Shingon Esoteric Buddhism? How do its teachings diverge from exoteric Buddhist practices? What are the experiences of spiritual retreats like Mount Koya? And what is the significance of initiation rites such as kanjō? This video investigates the tradition's key practices and philosophical tenets, providing a scholarly overview of this profound path to enlightenment. Discover the teachings of Kukai, the ritualistic intricacies of Ajikan meditation and the Goma fire ritual, and the doctrine of sokushin jobutsu, which advocates for attaining Buddhahood within one's own life. A concise guide to the Mahavairocana Sutra is offered, explaining its role in Shingon's meditative and ritual framework, alongside an explanation of the sacred mantras and mudras. CONNECT & SUPPORT

La mesa se reúne esta semana para discutir al lagartón favorito de La Covacha, no, no es el enano, es GOJIRA… Desde Japón nos llega Godzilla minus one, e Issac y Sofia nos contaran como esta película regresa a la lagartija mutante a su más pura esencia… ser una analogía a la segunda guerra mundial. Also, la mesa discute que tan acertado fue poner a un piloto kamikaze como prota. ¿Además, Shin Godzilla, than SHINgon como dicen? Y que hay del monsterverso? Son pura monadas? El enano nos cuenta porque King Gidorah se llama así (dato completamente inútil y aburrido). Y no se van a escapar de nuestra opinion sobre Zilla, el Godzilla de los noventa… y GODZUKI, no olviden a GODZUKI. En la pregunta de la semana, los covachos responden ¿Si fueran furros, que Kaiju escogerían para su fursona? Las respuestas los sorprenderán. Ñoñomame de la semana: Los Oscars nos snubearon a la margot… o no? FICHA TECNICA: ⁠Isaac “Minus One” De La Rocha⁠, "Shin" ⁠Sofia PerSal⁠ y ⁠Cesar “Godzuki” Castañon. ESTRENO: Miércoles 31 de Enero 2024 PODCAST/REDES: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Alejandro “nunca me invitan” Garcia.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ "Covacheando" es un podcast de la familia Covacha, donde los rucazos hablamos del tema de moda... si fueran los 90. Reseñamos productos de cultura pop como películas, cómics, novelas, series y todo lo relacionado con la vida ñoña, para la gente que no tiene tiempo de ser nerd. ©La Covacha 2023. Síguenos en X (antes Twitter), Facebook, YouTube y Twitch. ¡Conviértete en miembro del canal de YouTube desde $9 al mes, y ayúdanos a seguir creando contenido: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://tinyurl.com/ycknd2n8⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Suscríbete al Podcast de La Covacha en - Spotify: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://spoti.fi/2XJDQq2  ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ - Apple: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://apple.co/2KkWpOb  ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ - Amazon: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://amzn.to/3qjUUzm  ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ - Google: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://bit.ly/3idg5zW  ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ - Anchor: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://bit.ly/3hfzLom⁠⁠⁠ ACERCA DE LA COVACHA Proyecto colectivo de fans para fans en el que hablamos de cómics, series, películas, y todo lo relacionado con la vida ñoña. Comenzamos a ñoñear en 2006. Abrimos el sitio en febrero de 2007, pero no hemos parado desde entonces. Bueno sí, un rato en 2015, pero aquí andamos de nuevo.  Todos somos fans.

Happy New Year everyone!In today's episode, we are going to gain a great, fundamental understanding of not just Japanese architecture, but also Japanese history, religion, politics, and more — and how these many factors play into the built environment that constitutes the country today. The Art of Japanese Architecture written by David and Michiko Young will be our guide through Japan's story of architecture.It begins with the ancient people who found their way to the archipelago from the continent. We learn about continental influences from Korea and China, and Japan's patterns of isolationism and re-engagement throughout its history. This episode, and especially the book The Art of Japanese Architecture, should serve as a travel companion too. It is a rich resource, detailing important architectural and historical sites, including both well-known ones and others off the beaten trail.The book also helped me gain insight into my own house in Japan, how it was built, where its design influences came from, and how I can incorporate historical precedent into the rebuild. Have a look at the photos below on Substack to see for yourself!Please consider subscribing to the Local Japan Substack as a free or paid member starting at just $5 a month! Your contributions help me with production costs and the time required to record and edit podcasts and organize interviews. For this, I thank you always. Enjoy the episode!* The Main House (see photo on Substack)* The Storehouse and Warehouse (see photo on Substack)* The Art Deco-Inspired ‘Yoshida Sanso' (see photo on Substack)Local Japan Podcast is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.Books Mentioned In This Episode:* The Art of Japanese Architecture by David and Michiko Young* Japanese Country Style by Yoshihiro Takishita* The Genius of Japanese Carpentry: Secrets of an Ancient Woodworking Craft by Azby Brown* Minka: My Farmhouse in Japan by John Roderick* Beauty by Sir Roger Scruton* Frank Lloyd Wright and Japan by Kevin NuteLinks to More Resources:* The Gamble House* Frank Lloyd Wright's Hollyhock House* The Huntington Library and Gardens* The Shoya House* Heritage Square Museum (another site I visited in LA but forgot to mention!)* The concept of Wa — 和* Osaka's World Heritage Burial Mounds* Ise Jingu's Continuous Reconstruction* The Giant Buddha on Nara* Shinto Shelf — kamidana* Shinden Style and Shoin Style Architecture* The dark period of Mappō* Daisho-in, Shingon temple with an underground rebirth ritual* Jōruri-ji, Kyoto temple with a rare original Paradise Hall* Tokonoma* The Great Japan Earthquake of 1923* Takayama's Sanmachi District* Kanazawa* Shirakawa-go's Thatched Roof Homes* Kurashiki Bikan Historical Quarter* Sukiya-zukuri* Katsura Rikyu — Katsura Imperial Villa* Yoshida Sanso Ryokan* Nishioka Tsunekazu* Imperial Hotel of Tokyo by Frank Lloyd Wright* The National Museum of Western Art by Le Corbusier* Imperial Crown Style* Buddhist Art Library* The Historic Kaichi Elementary School* Tokyo Station* Japanese Post and Beam Construction* Umeda Sky Building* Sir Roger Scruton on modern architecture This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit localjapan.substack.com/subscribe

In this interview I am joined by John Maki Evans, teacher of Japanese swordsmanship, practitioner of several syncretic esoteric Japanese disciplines of tantra and magic, and author of ‘Kurikara: The Sword and the Serpent'. John recalls aspects of his intense training in Japan, traces his lifetime spent uncovering the higher esoteric dimensions of the Japanese arts, and details the 9 stage journey from novice to master. John maps the subtle body and its correspondences to the five elements and the dragon king protectors known as nāgarāja, explains the demands of following the inner path of transformation, and considers the special role of the sword in religious life. John also reflects on the process of opening the body and mind, recovery from severe back and brain injuries, and on the dangers of reaching your spiritual goals. … Video version: https://www.guruviking.com/podcast/ep231-esoteric-arts-of-japan-john-maki-evans

 Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'. … Topics include: 00:00 - Intro 01:05 - John's 3 practitioner names 02:30 - Prescience of John's sensei 04:21 - John reflects on his qualities 06:19 - Pros and cons of personal characteristics 07:48 - The process of opening up 09:09 - The danger of reaching your spiritual goals 11:19 - John's 3 phase grading system 12:30 - 3 levels of transmission 18:26 - 5 elements, 9 Stages 22:01 - The power of the sword 25:29 - Nakamura Sensei's special forces combat experience 28:53 - Taking up the sword 30:39 - Back injury and meeting Shandor 32:47 - Healing serious back injuries 33:40 - A powerful sexual awakening 36:19 - Japanese tantric and esoteric knowledge 41:37 - Piecing together an inner yogic system 43:44 - The nāgarāja dharma protectors 46:33 - 9 syllable magick 48:57 - Mapping the subtle body 49:48 - An intensive Shingon retreat 52:52 - Discovering a genuine master 54:22 - Squat practice 55:15 - Severe brain injury 58:18 - Left and right hemispheres 59:06 - Working with the brain mandala 01:02:56 - John's mother's death 01:05:08 - John's post-surgery vision 01:07:09 - Post-surgery recovery 01:10:40 - Esoteric yogic techniques 01:13:21 - A profound Japanese spiritual poem 01:18:08 - Memorising Patañjali's yoga sūtras 01:19:56 - The death of John's father and John's childhood death-ritual … To find out more about John Maki Evans, visit: - https://www.battodo-fudokan.co.uk/ … 
For more interviews, videos, and more visit: - www.guruviking.com Music ‘Deva Dasi' by Steve James

Welcome back to another episode of Mystery Inc, where we delve into the weirdest, most baffling mysteries that have puzzled the world. In today's episode, Shane kicks things off with a fascinating look back at the 1994 Ariel School UFO sighting in Zimbabwe. Was it mass hysteria, or did these school kids actually encounter beings from another world? Shane will peel back the layers of this enduring enigma, a story that continues to haunt both ufologists and skeptics alike.Then, we'll transition from otherworldly phenomena to ancient traditions that are nothing short of miraculous. Josh takes the mic to discuss the mind-boggling phenomenon of Living Mummies, mostly found among the monks of the Shingon school of Buddhism in Japan. How do these monks embark on the path to mummification while still alive, and what secrets are they guarding? Buckle up as we journey from the skies of Zimbabwe to the mystical monasteries of Japan. This is an episode you won't want to miss!Join us on Unmasked for our weekly BONUS episode!Visit us online at itsmysteryinc.com

This week, we take a step away from politics to talk about two crucial subjects. First, we have the evolution of the Japanese language and its incorporation of Chinese influence. Second, we have the evolution of Buddhism and the arrival of two important sects in the evolution of a distinctly Japanese form of the religion: Tendai and Shingon.  Show notes here. 

Dr Pierce Salguero talks with Rev. Nathan Jishin Michon, a postdoctoral fellow at Ryukoku University and an ordained priest in the Shingon Buddhist tradition. Our conversation touches on diverse Buddhist healing rituals and the role of light in Shingon practice and cosmology. We discuss the playfulness and innovation in modern Japanese Buddhism, and the rise of chaplaincy after the 3.11 tsunami and nuclear disaster. We also talk about Nathan's ethnographic work in Japan, as well as their experiences volunteering in a “listening cafe.” Resources mentioned in the episode: Pierce Salguero, Buddhism and Medicine: An Anthology of Modern and Contemporary Sources (2019) Jivaka Project Nathan's dissertation: “Awakening to Care: Formation of Japanese Buddhist Chaplaincy” (2020) Nathan Michon, A Thousand Hands: A Guidebook to Caring for Your Buddhist Community (2016) Nathan Michon, Refuge in the Storm: Buddhist Voices in Crisis Care (2023) Dr. Pierce Salguero is a transdisciplinary scholar of health humanities who is fascinated by historical and contemporary intersections between Buddhism, medicine, and crosscultural exchange. He has a Ph.D. in History of Medicine from the Johns Hopkins School of Medicine (2010), and teaches Asian history, medicine, and religion at Penn State University's Abington College, located near Philadelphia. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Dr Pierce Salguero talks with Rev. Nathan Jishin Michon, a postdoctoral fellow at Ryukoku University and an ordained priest in the Shingon Buddhist tradition. Our conversation touches on diverse Buddhist healing rituals and the role of light in Shingon practice and cosmology. We discuss the playfulness and innovation in modern Japanese Buddhism, and the rise of chaplaincy after the 3.11 tsunami and nuclear disaster. We also talk about Nathan's ethnographic work in Japan, as well as their experiences volunteering in a “listening cafe.” Resources mentioned in the episode: Pierce Salguero, Buddhism and Medicine: An Anthology of Modern and Contemporary Sources (2019) Jivaka Project Nathan's dissertation: “Awakening to Care: Formation of Japanese Buddhist Chaplaincy” (2020) Nathan Michon, A Thousand Hands: A Guidebook to Caring for Your Buddhist Community (2016) Nathan Michon, Refuge in the Storm: Buddhist Voices in Crisis Care (2023) Dr. Pierce Salguero is a transdisciplinary scholar of health humanities who is fascinated by historical and contemporary intersections between Buddhism, medicine, and crosscultural exchange. He has a Ph.D. in History of Medicine from the Johns Hopkins School of Medicine (2010), and teaches Asian history, medicine, and religion at Penn State University's Abington College, located near Philadelphia. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies

Dr Pierce Salguero talks with Rev. Nathan Jishin Michon, a postdoctoral fellow at Ryukoku University and an ordained priest in the Shingon Buddhist tradition. Our conversation touches on diverse Buddhist healing rituals and the role of light in Shingon practice and cosmology. We discuss the playfulness and innovation in modern Japanese Buddhism, and the rise of chaplaincy after the 3.11 tsunami and nuclear disaster. We also talk about Nathan's ethnographic work in Japan, as well as their experiences volunteering in a “listening cafe.” Resources mentioned in the episode: Pierce Salguero, Buddhism and Medicine: An Anthology of Modern and Contemporary Sources (2019) Jivaka Project Nathan's dissertation: “Awakening to Care: Formation of Japanese Buddhist Chaplaincy” (2020) Nathan Michon, A Thousand Hands: A Guidebook to Caring for Your Buddhist Community (2016) Nathan Michon, Refuge in the Storm: Buddhist Voices in Crisis Care (2023) Dr. Pierce Salguero is a transdisciplinary scholar of health humanities who is fascinated by historical and contemporary intersections between Buddhism, medicine, and crosscultural exchange. He has a Ph.D. in History of Medicine from the Johns Hopkins School of Medicine (2010), and teaches Asian history, medicine, and religion at Penn State University's Abington College, located near Philadelphia. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/medicine

Dr Pierce Salguero talks with Rev. Nathan Jishin Michon, a postdoctoral fellow at Ryukoku University and an ordained priest in the Shingon Buddhist tradition. Our conversation touches on diverse Buddhist healing rituals and the role of light in Shingon practice and cosmology. We discuss the playfulness and innovation in modern Japanese Buddhism, and the rise of chaplaincy after the 3.11 tsunami and nuclear disaster. We also talk about Nathan's ethnographic work in Japan, as well as their experiences volunteering in a “listening cafe.” Resources mentioned in the episode: Pierce Salguero, Buddhism and Medicine: An Anthology of Modern and Contemporary Sources (2019) Jivaka Project Nathan's dissertation: “Awakening to Care: Formation of Japanese Buddhist Chaplaincy” (2020) Nathan Michon, A Thousand Hands: A Guidebook to Caring for Your Buddhist Community (2016) Nathan Michon, Refuge in the Storm: Buddhist Voices in Crisis Care (2023) Dr. Pierce Salguero is a transdisciplinary scholar of health humanities who is fascinated by historical and contemporary intersections between Buddhism, medicine, and crosscultural exchange. He has a Ph.D. in History of Medicine from the Johns Hopkins School of Medicine (2010), and teaches Asian history, medicine, and religion at Penn State University's Abington College, located near Philadelphia. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

Dr Pierce Salguero talks with Rev. Nathan Jishin Michon, a postdoctoral fellow at Ryukoku University and an ordained priest in the Shingon Buddhist tradition. Our conversation touches on diverse Buddhist healing rituals and the role of light in Shingon practice and cosmology. We discuss the playfulness and innovation in modern Japanese Buddhism, and the rise of chaplaincy after the 3.11 tsunami and nuclear disaster. We also talk about Nathan's ethnographic work in Japan, as well as their experiences volunteering in a “listening cafe.” Resources mentioned in the episode: Pierce Salguero, Buddhism and Medicine: An Anthology of Modern and Contemporary Sources (2019) Jivaka Project Nathan's dissertation: “Awakening to Care: Formation of Japanese Buddhist Chaplaincy” (2020) Nathan Michon, A Thousand Hands: A Guidebook to Caring for Your Buddhist Community (2016) Nathan Michon, Refuge in the Storm: Buddhist Voices in Crisis Care (2023) Dr. Pierce Salguero is a transdisciplinary scholar of health humanities who is fascinated by historical and contemporary intersections between Buddhism, medicine, and crosscultural exchange. He has a Ph.D. in History of Medicine from the Johns Hopkins School of Medicine (2010), and teaches Asian history, medicine, and religion at Penn State University's Abington College, located near Philadelphia. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

Dr Pierce Salguero talks with Rev. Nathan Jishin Michon, a postdoctoral fellow at Ryukoku University and an ordained priest in the Shingon Buddhist tradition. Our conversation touches on diverse Buddhist healing rituals and the role of light in Shingon practice and cosmology. We discuss the playfulness and innovation in modern Japanese Buddhism, and the rise of chaplaincy after the 3.11 tsunami and nuclear disaster. We also talk about Nathan's ethnographic work in Japan, as well as their experiences volunteering in a “listening cafe.” Resources mentioned in the episode: Pierce Salguero, Buddhism and Medicine: An Anthology of Modern and Contemporary Sources (2019) Jivaka Project Nathan's dissertation: “Awakening to Care: Formation of Japanese Buddhist Chaplaincy” (2020) Nathan Michon, A Thousand Hands: A Guidebook to Caring for Your Buddhist Community (2016) Nathan Michon, Refuge in the Storm: Buddhist Voices in Crisis Care (2023) Dr. Pierce Salguero is a transdisciplinary scholar of health humanities who is fascinated by historical and contemporary intersections between Buddhism, medicine, and crosscultural exchange. He has a Ph.D. in History of Medicine from the Johns Hopkins School of Medicine (2010), and teaches Asian history, medicine, and religion at Penn State University's Abington College, located near Philadelphia. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Dr Pierce Salguero talks with Rev. Nathan Jishin Michon, a postdoctoral fellow at Ryukoku University and an ordained priest in the Shingon Buddhist tradition. Our conversation touches on diverse Buddhist healing rituals and the role of light in Shingon practice and cosmology. We discuss the playfulness and innovation in modern Japanese Buddhism, and the rise of chaplaincy after the 3.11 tsunami and nuclear disaster. We also talk about Nathan's ethnographic work in Japan, as well as their experiences volunteering in a “listening cafe.” Resources mentioned in the episode: Pierce Salguero, Buddhism and Medicine: An Anthology of Modern and Contemporary Sources (2019) Jivaka Project Nathan's dissertation: “Awakening to Care: Formation of Japanese Buddhist Chaplaincy” (2020) Nathan Michon, A Thousand Hands: A Guidebook to Caring for Your Buddhist Community (2016) Nathan Michon, Refuge in the Storm: Buddhist Voices in Crisis Care (2023) Dr. Pierce Salguero is a transdisciplinary scholar of health humanities who is fascinated by historical and contemporary intersections between Buddhism, medicine, and crosscultural exchange. He has a Ph.D. in History of Medicine from the Johns Hopkins School of Medicine (2010), and teaches Asian history, medicine, and religion at Penn State University's Abington College, located near Philadelphia. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/japanese-studies

Today I sit down with Rev. Nathan Jishin Michon, a postdoctoral fellow at Ryukoku University and an ordained priest in the Shingon Buddhist tradition. Our conversation touches on diverse Buddhist healing rituals and the role of light in Shingon practice and cosmology. We discuss the playfulness and innovation in modern Japanese Buddhism, and the rise of chaplaincy after the 3.11 tsunami and nuclear disaster. We also talk about Nathan's ethnographic work in Japan, as well as their experiences volunteering in a “listening cafe.”Resources mentioned in the episode:Pierce Salguero, Buddhism and Medicine: An Anthology of Modern and Contemporary Sources (2019)Jivaka ProjectNathan's dissertation: “Awakening to Care: Formation of Japanese Buddhist Chaplaincy” (2020) Nathan Michon, A Thousand Hands: A Guidebook to Caring for Your Buddhist Community (2016)Nathan Michon, Refuge in the Storm: Buddhist Voices in Crisis Care (2023) 

Durch die Einweihung und Praxis der 5 Großen Beschützer und Weisheitskönige der buddhistischen Geistheilung der Shingon-Geheimlehren kannst du deinen Geist reinigen, die Vergangenheit mühelos loslassen und das Herz der Erleuchtung erwecken. Die Drei Mysterien sind ihre Mantras, Mudras und Siddham als heilige magische Worte, Zeichen und Gesten, um die Kräfte des Godaimyôô einzuladen. Mit den Godaimyôô kannst du für dich selbst meditieren, um Schutz einzuladen und dich von inneren Fesseln zu befreien, ihre Energien zur Reinigung und zum Schutz auf andere übertragen, Räume, Orte und Gegenstände reinigen und sie sogar in die Kuji Kiri integrieren.

In dieser Podcast-Episode erfährst du alles über die faszinierende Welt des Kuji-Kiris und Kuji-Ins, die sowohl im Shugendo, dem Shingon als auch in der Ninja-Magie eine wichtige Rolle spielen. Dabei geht es um die Reinigung, den Schutz und die Erleuchtung von Körper und Geist. Unsere Experten erklären dir die verschiedenen Techniken und Konzepte, die hinter dieser alten Kampfkunst-Tradition stecken. Du erfährst, welche Bedeutung die verschiedenen Handhaltungen haben und wie sie in der Praxis angewendet werden. Nicht zuletzt sprechen wir auch über die spirituelle Dimension dieser Techniken und wie sie dazu beitragen können, das eigene Leben auf eine höhere Stufe zu heben. Ob du bereits Erfahrung im Kuji-Kiri und Kuji-In hast oder dich einfach für dieses Thema interessierst - diese Episode ist definitiv für alle, die sich für die Verbindung von Körper und Geist interessieren.

Shingon Reiki ist die perfekte Kombination aus klassischem Usui Reiki Ryoho und buddhistischen spirituellen Heilmeditationen. Durch die vier traditionellen Reiki-Einweihungen und eine buddhistische Einweihung bist Du in der Lage, Reiki und die Kraft des Medizinbuddhas zu übertragen. Reiki stimuliert unsere angeborenen Selbstheilungskräfte und ermöglicht es uns, sie für unseren eigenen Körper, unseren Geist und unsere Seele zu nutzen. Mit Shingon Reiki kannst Du japanische und westliche Reiki-Techniken sowie Meditationen und Methoden der buddhistischen Shingon-Heilung mit dem Medizinbuddha und dem Bodhisattva der Glückseligkeit anwenden

Die Reiki-Heilmethode von Mikao Usui ist eine erfrischend andere Einführung in die spirituelle und Selbstheilung - und sie ist unglaublich motivierend!

This episode we look at the transmission of Buddhism through the 1st to 5th centuries from India, to the Kushan Empire, and across the Silk Road to the Han and succeeding dynasties, and even to Baekje, on the Korean peninsula. For more, especially photos, please check out https://sengokudaimyo.com/podcast/episode-84   Rough Transcript:   Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 84: The Middle Way through the Middle Kingdom. First things first, thank you to Bodil, Gabe, and Lauren for donating to support the show on Ko-Fi and Patreon.  If you'd like to join them, will have information at the end of the episode. Also an apology—if my voice isn't in tip-top shape, well, it seems that COVID finally found us after 3 years or so, and I'm on the tail end of it.  So thank you for your understanding. Last episode we talked about Siddhartha Gautama, aka Shakyamuni, the Historical Buddha, and his teachings, and how they spread, at least through the Indian subcontinent, with the patronage of rulers like Ashoka the Great.  The original teachings, initially taught as an oral tradition, was eventually turned into a series of writings, called the Tripitaka. As for how those writings came about, it's worth talking about the languages involved. The native language of Shakyamuni was probably a language known as Maghadi, or something similar.  But the Indian subcontinent, including the modern countries of India, Pakistan, Bangladesh, Bhutan, Nepal, and Afghanistan, is over three times the size of western Europe.  There are at eight south Asian language families, with hundreds of different languages, depending on how you count them.  The modern state of India counts 22 official languages, not including English.  I mention this to point out that as the Buddha's disciples spread his teachings, they were, by necessity, translating it into different languages. There is a story that a student suggested to the Buddha that they make Sanskrit the official language of Buddhism.  Even then, Sanskrit was considered a language of learning and education, much as Greek or Latin was in medieval Europe, but the Buddha rejected this and insisted that his teachings be taught in people's own tongue.  This proved great for reaching people, but over time there was a fear that the oral teachings might be lost, and so they were written down. The oldest written Buddhist canon is generally agreed to be texts in Pali, commissioned in Sri Lanka.  These are sometimes called the southern Tripitaka—or Tipitaka in Pali—and it is the primary canon for Theravada Buddhists.  In the north, however, Sanskrit remained the prominent language of learning, and texts written down and transmitted in the north—particularly those that made it to China and on to Japan—were typically Sanskrit or translations of Sanskrit texts.  This is what some refer to as the Northern Tripitaka.  Both of these were transcriptions of the oral teachings that Buddhist monks were otherwise memorizing and presenting to the Buddhist community.  That oral tradition, in fact, never really went away, and these early texts were more like a reference so that monks could check their memory.  Chanting the sutras—and especially chanting from memory—remained a highly prized skill of Buddhist orators. Now, the split between northern and southern texts is convenient, but it isn't necessarily as simple as all that.  We have plenty of examples of texts, particularly in the northern traditions, that don't necessarily have an extant Sanskrit counterpart.  In fact, the oldest extant sutras of any tradition that we have today are known as the Gandharan sutras, and written in the Ghandari language using a Karosthi script.  Gandhara refers to a region centered north and west of the Indus river, in modern Pakistan, stretching to the Kabul river valley in modern Afghanistan and north to the Karakoram mountains, which is one of the interlocking ranges that form the boundary between modern Pakistan and India and modern China and the Tibetan plateau.  It is believed to be the namesake of the city of Kandahar, in modern Afghanistan. This area was important, and not just to Buddhism.  For thousands of years it has been a crossroads between the Indian subcontinent, the area known as the Middle East, and the inner trade routes of central Eurasia.  It was part of the conquest by Alexander the Great in the 4th century BCE, becoming part of his kingdom, but then it was lost in battle to the Mauryan empire, which Ashoka the Great ruled in the 3rd century BCE.  The area later fell to Indo-Greek rule from members of the Greco-Bactrian kingdom to the north.  The most famous ruler during this period was probably Menander I, who is also remembered as a patron of Buddhism, building more stupas and monasteries in the region. The Hellenic Greco-Bactrians were eventually displaced by tribes of the Yuezhi, who themselves were being displaced by the Xiongnu, in central Eurasia.  In this epic game of musical chairs, a branch of the Yuezhi eventually settled in the area, ruling a large territory, including Gandhara, under what is known as the Kushan empire.  They had first moved into the area of Bactria and Sogdiana probably around the 1st or 2nd century BCE, and by the 1st century CE they were exerting authority over Gandhara.   Around the time the Gandharan sutras were written down, in the 1st or 2nd centuries, Buddhism—especially Mahayana Buddhism—was flourishing in the region, and Kanishka the Great—don't you love how all of these rulers are known as “the Great”, by the way?—ruled the Kushan empire, and hence Gandhara, in the early 2nd century.  He is said to have been a great patron of Buddhism, although it was one of several religions, including Zoroastrianism, that flourished in the region at this time. The Kushan empire is believed to be the same Yuezhi that we mentioned in episode 79, when we talked about the Han diplomat Zhang Qian, who had trekked through hostile Xiongnu, or Hunna, territory across much of what is now western China in the 2nd century BCE, seeking allies against the Hunna.  At that point, the Yuezhi had had enough of war, however, and they declined to fight, preferring to settle where they were and eventually growing into the Kushan empire.  That connection with the Han dynasty, however, likely was maintained through trade routes that continued to operate across the vast expanse of central Eurasia.  The Han dynasty itself continued to send out diplomatic missions to the various states of central Eurasia, and of course there were trade routes. As the Kushan empire expanded into the Tarim basin, it met once again with the Han, who had defeated the Hunna, and then claimed routes across the oasis towns of the desert regions.  While the routes would have high and low periods, often depending on the state of various conflicts, in general it seems that Buddhist missionaries probably made it to the Han dynasty and the Yellow River region, and founded monasteries, as early as the first century CE and certainly by the second century.  And, by our best understanding, the folks in these monasteries were already doing a lot of copying and translation of texts – both as a meritorious act, and to spread the word.  Since this is around the time the Gandharan texts were written, they were likely a part of this larger tradition of copying and translating that was going on, although many of those early documents did not survive intact to the modern day. One of the earliest records of Buddhism in the Han dynasty is a record dated to 65 CE.  Liu Ying, Prince of Chu and son of Emperor Guangwu of Han, sponsored Buddhism—as well as a school of Daoism—in attempts to better understand longevity and immortality.  While he was eventually accused of treason, putting something of a damper on his patronage of the religion, it is the first mention we have in the histories of Buddhism, and in some ways it speaks to something else about the initial acceptance of Buddhism. While there were likely those well-versed in Buddhism, particularly in the community of foreigners from the Western Regions, evidence suggests that for many lay people it was just as likely about what people thought that the religion could do for them in this life as anything else.  After all, there are many stories of miraculous events, and there was the concept of reincarnation and karma—the idea that by building merit, one could improve their lot in the next life.  There was even a belief that by building merit, one could improve their lot in the current life—and apparently extend their life or even, possibly, gain immortality. Sure, there were the more intellectual and philosophical endeavors, but for many people Buddhism was just as much about what it could do for them in the here and now.  Stories of monks and other holy men fit in right alongside stories of Daoist immortals.  In Han tombs, where Buddhist imagery is found, it is often found with or in place of the Queen Mother of the West—the same image that is found on many of the bronze mirrors that traveled across to the Japanese archipelago around this time.  It was likely that many of the early stories that the laypeople heard were probably fragments as much as anything.  Even with the Tripitaka written down, much of the transmission was still done orally.  Furthermore, it was in translation—and probably a translation of a translation. The earliest stories of Buddhism's transmission—particularly the translation of texts into Sinitic characters, the lingua franca of East Asia—claim that first the Theravada canon, and then later Mahayana texts, were translated in the second century, with foreigners from Parthia and Kushan credited with the early translations.  Others would continue the work, and at first it was mostly people from the Western Regions doing the translating. One of the earliest stories of sutras making their way to the Han dynasty comes from the time of Liu Ying, when his brother, Emperor Ming, sat on the throne.  The stories claim that the emperor saw an image of a golden Buddha, and that he requested either a statue or temple be erected.  So he sent people off to Kushan, where they found two monks who would come back with them in 68 CE, bringing portraits and scripture—specifically the “Sutra of Forty-Two Chapters”, which the two monks helped translate into a Sinitic version at Baimasi, or White Horse Temple.  As such, this “Sutra of Forty-Two Chapters” has been accorded a status as the first such Buddhist work to be brought to the area that is, today, modern China, and the White Horse Temple, located in Luoyang, is counted as one of the earliest temples in the Yellow River region.  That said, there are a lot of questions as to the authenticity of this tale, though it does mirror others about the arrival of Buddhism in the East, even if we cannot verify the actual first temple or work. Although Buddhism arrived during the Han dynasty, it wouldn't really begin to fully develop until after the dynasty's fall in the 3rd century.  During the Southern and Northern Dynasties period, the metaphysical and doctrinal beliefs of Buddhism began to penetrate the elite circles in a more tangible way.  Much of the philosophical underpinnings blended well with the interest at the time in “Dark Studies” and the school of “Pure Conversation”, which we discussed back in episode 72.  While Buddhist temples, much like their Daoist brethren, found some sanctuary from the chaos that created this period in the mountains and hills—not to mention a bit of added spiritual cachet—it was really the opportunity to gain greater state patronage that also helped. Monks like Zhi Dun began to reconcile Buddhist thought and doctrine with local beliefs.  In some cases, local religious figures—including gods and other spirits—were incorporated into the Buddhist framework, often by their “conversion” to the Buddha's teachings.  This was one of the strengths of Buddhism—although it carried with it a framework of Indian religious teachings and thoughts, it was not exclusive in its cosmological outlook.  Buddhism was more focused on helping one escape the suffering of this world, which would take you beyond all such things.  As the doctrines were meant for all beings—not just humans, but for animals, spirits, gods, and even demons—there was nothing to necessarily exclude other beliefs.  This helped some of the ethnic Han dynasties to accept and even promote Buddhism.  Meanwhile, some of the non-ethnic Han dynasties patronized Buddhism for either its miraculous powers or just because it was a foreign religion, much like they were foreigners in the Yellow River Basin.  In many cases, state-sponsorship was a two way street.  Dynasts would set themselves up as holy men, claiming to be Boddhisatvas.  They would even appropriate the concept of the Cakravartin, a Buddhist “Golden-Wheel-Turning-King”, which had overtones of cosmic overlordship.  I can see how that would fit in quite well with local concepts that a sovereign might lay claim to ruling “all under heaven” and be carrying out a “Heavenly mandate”. Along the Yangzi River, Buddhist monks gained a certain amount of independence.  They were not expected to bow to the sovereign, for example; an acknowledgment of their holy nature.  In the northern Wei dynasty, however, it was a different story.  There, the ruler was said to be no less than an incarnation of the Buddha, and a Chief Monk was selected to oversee the Sangha and no doubt ensure that the various Buddhist communities were in line with official dogma. At the same time, the government provided captured men and women to work fields to help pay for Buddhist temples and their work.  Likewise, people would make merit by donating wealth and land to temples, in hopes of blessings either in this current life or in the next life.  For their part, the temples were expected to act as storehouses or granaries—the wealth that poured into them would be used to help alleviate suffering, especially in the case of droughts or floods.  It soon became clear, however, that more wealth was going into the temples than was necessarily coming out.  There were attempts to reign in this Buddhist establishment, often by limiting the number of temples or even the number of monks, as well as limiting what people could donate.  These same edicts were undercut by the elites of the country, however, and often proved less than effectual. Along with sutras and Buddhist teachings, Buddhist images and architecture spread widely.  In India and the Western Regions, a key aspect of many temples was the stupa.  This was a mound containing a relic of some sort.  Originally these relics were said to be remnants of the Buddha, after he had been cremated.  Later, it was said that the remnants of the Buddha turned hard, like crystal, and that the original remains were gathered up and distributed to even more stupas.  Later they may contain other relics, as well. The stupa was an important part of the Buddhist temple, but over time, its character changed.  Instead of a mound like we still see in Southeast Asia, we start to see a building—a tower—which became a ubiquitous symbol of Buddhist temples in East Asia.  This multi-level pagoda originally started off with simply three levels, often made of brick and stone, but over time it grew with five or seven levels.  These towers were inspired by a description in the Lotus Sutra, a Mahayana text, that described a bejeweled seven-storey tower. Speaking of the Lotus Sutra, this was one of the many teachings that made its way to East Asia, and a hugely influential one.  It purports to tell the story of a sermon by the Buddha outside of those mentioned in the Theravada texts.  The teachings expounded upon in the Lotus Sutra had a great impact on Mahayana Buddhism and how people viewed the teachings of the Buddha.  For one, it also proposed the idea that the Buddha did not actually cease to exist when he attained nirvana, but is simply no longer visible. He still remains in the world to help all life find salvation from suffering.  That goes along with the concept of the Bodhisattva, a being who attains a Buddha-like understanding but out of compassion remains in the world to assist others. The Lotus Sutra also made claims such as the idea that anyone could attain Buddhahood, if they followed the teachings—and not just one particular set of teachings.  It opened the idea that there were multiple vehicles—that is to say different practices—that would all get you to the truth, to Englightenment.  Even the term “Mahayana” means the “Great Vehicle”, while Mahayana sees Theravada as “Hinayana”, the “Lesser Vehicle”.  Both will get you where you need to be, but Mahayana offers an exapansion of teachings and texts that Theravada Buddhism does not necessarily accept as authentic.  Indeed in Mahayana belief we also see a focus on multiple Buddhas with different specialties – not only the historical Buddha, but Vairocana, aka Dainichi Nyorai, the Great Solar Buddha, Amitabha, aka Amida Nyorai or Amida Butsu, and so on. In comparison, the Theravada school tend to be more dogmatic on various points of practice and belief, claiming that they focus on the actual teachings of the Historical Buddha and not necessarily looking for extra texts and practices.  There may have been Buddhas in previous ages that attained nirvana and departed this existence, but the Buddha of the current age is the historical Buddha, Shakyamuni.  Another Buddha, Maitreya, is not expected for another five to ten thousand years—not until the teachings of the Buddha have been forgotten and are once again required.  Acquiring freedom from this existence through nirvana is not necessarily one and the same with obtaining Buddhahood—the enlightened understanding required to save all beings. There is another school, “Vajrayana”, the “Lightning” or “Diamond” vehicle.  It focuses on tantric, or esoteric teachings, which practitioners believe provide a more direct, and faster method to enlightenment.  Many secret teachings, or mikkyo in Japanese, can trace themselves in some way to these practices, though it likely didn't make it to East Asia until the Tang dynasty or so in the 8th century, so we'll come back to it when we get to things like Kuukai and Saichou, who brought Shingon and Tendai, respectively, to Japan in the early 9th century—about four centuries from our current chronological position.  Both the Mahayana and Vajrayana schools included the teachings from the Lotus Sutra, which would become one of the most important sutras, certainly by the Tang dynasty, as well as in the Korean Peninsula and the Japanese archipelago.  Its widespread dissemination is often attributed to the famous monk Kumarajiva.  Kumarajiva was a citizen of Kucha, one of the oasis towns along the northern edge of the Tarim Basin, and site of a bustling metropolis and capital of one of the largest oasis kingdoms in the Tarim basin.  Even today, you can see remnants of the ancient city in the desert, and the dry conditions have preserved a number of artifacts, including plenty of texts referencing Buddhist and other beliefs. Kumarajiva traveled from the peripheral city of Dunhuang, another site renowned for its Buddhist roots, especially the famous Mogao caves—a series of Buddhist grottoes built into a cliff face which, along with the dry conditions, have exquisitely preserved the early sculpture and painting, as well as, again, numerous documents.  He came to Chang'an around 401, and he helped translated numerous Buddhist scriptures into Sinitic characters, which could then be shared and read by people across East Asia—everywhere in the ancient Sinic sphere of influence. Besides the Lotus Sutra, another famous text told of the Buddha Amithabha, aka Amida Butsu in Japan.  Amithabha's teachings claimed that any who would call on the name of Amithabha, or just picture them in their mind with a sincere heart, would, on their death, find themselves reborn in a Western Paradise—a “Pure Land” where there were no distractions other than to meditate on the Buddha's teachings and eventually attain freedom from this existence.  Whereas many of the teachings and theological discussions of the various Buddhist schools could get quite complex—thus almost requiring any serious student to join a monastery if they wanted to truly study a particular flavor—the teachings of Amithabha were appealing to those without necessarily a lot of time or resources.  It boiled down to a few practices that just about anyone could do.  It didn't require that you donate huge sums of money or land, or that you spend all your day copying scriptures.  One could chant the name of Amithabha in the fields as you were working, or picture them in your mind as you prepared for bed. These kinds of practices—the chanting of particular mantras or other such things—became a kind of thing people could do to help protect themselves or ward off evil.  A particular example of this practice is preserved in a text from Dunhuang, which has a colophon explaining its purpose.  According to Patricia Ebrey's translation, the text, which was copied by someone named Sun Sizhong, was an incantation that, if said 7, 14, or 21 times a day, with various somatic and material components (willow twig to cleanse the mouth, scattering flowers and incense before the image of the Buddha, and kneeling and joining the palms of the hands) it would clear away the four grave sins, the five wicked acts, and other transgressions.  “The current body would not be afflicted by “untimely” calamities, and one will be reborn into the realm of immeasurably long life.  Plus, reincarnation in the female form would be escaped forever.” On that last piece—yeah, Buddhism came with a little bit of baggage.  In ordering all of life, men were seen as inherently higher on the ladder than women.  This discrimination has been walked back or even abolished in some modern interpretations, but it was definitely present in older beliefs. Besides the power of the incantation if said 7, 13, or 21 times a day, Sun Sizhong went on to explain that if someone recited it 100 times in the evening and then at noon and it will ensure rebirth in the “Western Regions”, while 200,000 recitations gets you perfect intelligence, and 300,000 recitations, one will see Amitabha Buddha face to face and be reborn in the Pure Land. As you can probably start to see, there were many different beliefs and teachings that fell under the Mahayana teachings, and many of the texts were translations.  Even those that had been translated into Sinitic, it was often done by foreigners for whom the local Sinic language was not their native tongue, so there was always a kind of awareness that important pieces might have been lost in translation along the way.  In the 5th century, this led some monks to make the particularly long and dangerous journey all the way to Kushan and on to India, to access the original primary sources for themselves.  One of these was a monk by the name of Faxian. At the age of 62, Faxian decided to go to India to try to get to the heart of what the Buddha really taught.  He set out in 399, traveled across the Tarim Basin and into the Kashmir region and the Indus Valley—Gandhara, in modern Pakistan.  From there he traveled to central India and arrived at Patna, where he stayed and studied for three years.  He traveled around, seeking out works in Sanskrit on Buddhsit ethics and teachings, studying the local languages as well.  In 410 he made his way to the mouth of the Ganges and down to Sri Lanka, where he stayed for almost two years before boarding a ship and traveling home—traveling through the straits of Malacca and around Southeast Asia to take the sea route back to his home. The journey was perilous, and at least twice the boat lost its way.  According to the stories, some of his fellow travelers, who followed more Brahmanic teachings rather than Buddhist, believed that Faxian and his quote-unquote “heretical” teachings were what were leading them astray.  Faxian was able to maintain order and he and his books eventually made it safely to the Shandong peninsula in or around 412. He made his way down to Jiankang, aka modern Nanjing on the Yangzi river.  There he spent the rest of his life translating the scriptures he had brought back.  Others would make similar journeys, all to try to find more authentic versions of the texts—which usually meant finding the Sanskrit version—and then creating translations from those. With the growth in popularity in Buddhism, it is probably little wonder that it eventually made its way over to the Korean peninsula.  It is hard to say exactly when Buddhism arrived, but the Baekje annals in the Samguk Sagi claim that it was brought there by a monk of Central Asia descent in about 384.  One year later, we are told the king of Baekje erected a temple and caused ten men to become monks. The timing of this generally accords with some of the information in the Nihon Shoki, which claims that Buddhism first came from the Western Regions to the Han dynasty, and then to Baekje 300 years later, and then to Yamato about 100 years after that.  While the dates aren't exact, this generally accords with what we know of the way that Buddhism traveled to East Asia and to Baekje, at least. Although we have textual evidence, there isn't much archaeological evidence for Buddhism on the Korean peninsula in this time outside of urban centers.   That is where we find temple rooftiles and other indications that Buddhism was practiced, but at the time it was probably something more common amongst elites than the common people, at least in the 4th and early 5th centuries.  With the invasions by Goguryeo  and the loss of northern territory in about 475, it did gain increased patronage.  Still, it wasn't until the 6th century that it really left the urban centers, which is roughly the time we are talking about with the Yamato sovereign Ame Kunioshi, aka Kimmei Tennou. Next episode we'll get into just how Buddhism came over to the islands—or at least what is recorded and what we have evidence for—in the sixth century.  We'll also talk about its reception and its patronage by the famous Soga clan.  Until then, thank you for listening and for all of your support.  If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Der Podcast über den 2. Grad Shingon Reiki behandelt verschiedene Möglichkeiten, Techniken und Anwendungen mit der Kraft der drei Reiki-Symbole sowie die 7 Arten des Glücks des Medizin-Buddhas, um deine Gefühle und Gedanken zu regulieren. Shingon Reiki gibt dir völlig neue Möglichkeiten mit Reiki umzugehen. Einfach nur genial.

Bist Du bereit, die aufregende und spannende Welt des Shingon Reiki Feng Shui zu entdecken?

As we begin to talk about the arrival of Buddhism on the Japanese archipelago we start out with a look at the historical Buddha, Shakyamuni, and his teachings. For more, check out our webpage at https://sengokudaimyo.com/podcast/episode- Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 83: Shakyamuni, aka the Historical Buddha. First a quick note—it has been brought to my attention that some of the episodes are out of order, particularly the older episodes.  I'm going to try to fix that.  It probably has to do with a decision I made about a year or so in to not worry about the “season” number, since this isn't exactly a “seasonal” show.  But if some episodes are marked as “Season 1” then they likely show up differently.  I'll probably see if I can't just remove the “Season” number from all of the episodes and hopefully that will fix it. Last episode we talked about the happenings over on the Korean Peninsula during the reign of Ame Kunioshi, aka Kimmei Tennou, and it wasn't looking very good for Yamato and their allies.  Over the course of the last several decades in our story the kingdom of Silla rose to power, brokered a deal with Baekje, and then ended up eating up all of the smaller polities that sat between them, including Nimna, Kara, and whatever else was there. A Baekje-Yamato alliance attempted to put the brakes on Silla's ambitions, but despite some major offensives they were thwarted time and again.  Overall, it seems rather a bleak outlook for Yamato, but there were several things going for it.  For one thing, with their close relationship with Baekje, Yamato was getting a plethora of new ideas—from how to govern to the subject of our current episode: religion. That's right, if you didn't figure it out from the title, we are finally going to talk about Buddhism. The Buddhist religion and its accompanying institutions have played a huge role in the development of Japan and Japanese culture, and so we are going to want to understand something about this and where it came from, and the journey it took to get to the islands. And to start with, let's go back to the very beginning, of what Buddhism actually is. Now this isn't going to be an in depth history of Buddhism, but I am going to try to hit the high points so that we have some context for things we'll see later on.  It should also be noted that, while the core of the religion remained the same, specific beliefs and practices were not always universal across all people and at all times.  Also, not everyone believes in exactly the same things, and as an outsider I'm going to do my best, but this will probably be more at the level of a Wiki article than a scholarly treatise.  If you are interested in more, I highly recommend looking into what various scholars have written. Also, a lot of what I'm pulling from is Andrew Skilton's book, “A Concise History of Buddhism”, mainly because I think it fits what we are trying to outline here, but I recognize that there other teachings and scholarly discussions.  Still, I think most of what we talk about will probably be at an even higher level than that book gets into. And that brings me to another thing that's important to say up front:  when I say Buddhism, I'm not necessarily talking about Zen, or any particular sect, at least not right now - though Zen is Buddhism, or a school of Buddhism.  Likewise you might also hear about Tendai, Shingon, or even Jodo, or Pure Land, Buddhism— those are all sects within Buddhism, and just some of the schools that made it to Japan, although a lot of them don't appear until after the time we're currently in.  The differences between these sects could be likened to the differences between Roman Catholicism and various Protestant groups—or even with the Orthodox church.  While they have differences, they also have their similarities, and the core beliefs that make them all Buddhist. As to why this is so important—Buddhism had a huge impact on the development of Japan.  As we'll talk about in a later episode, the adoption of Buddhism affected not just the philosophical thinking of the Japanese court, but had direct impacts that would bring about the end of what we consider the Kofun era.  Furthermore, having at least a cursory understanding of Buddhism is going to be useful in understanding some of the ways people thought about the world they inhabited. Finally:  I am probably going to butcher the pronunciation on a lot of Buddhist terms, but I will do my best.  Where possible I may preference the Japanese terms, both because they are more familiar to me, but also because that is how most of us will encounter them in the context of Japanese history. Buddhism gets its name from the fact that it promulgates the teachings of the Buddha, the Enlightened One, and while various people are believed to have attained this enlightened state over the course of human history, we usually are referring to the individual known to us as the Historical Buddha, also known to us as Siddartha Gautama. Tradition holds that Siddartha was the son of one of the elites of the Shakya clan—later this would translate into the term “Prince”, though some think that term may not be quite accurate.  Still he was born into power and privilege, at the height of his society; later this would translate into him being considered a member of the Kshatriya warrior class. His birthplace is thought to be located in “Lumbini”, at the foothills of the Himalayan mountains, in modern Tibet, in the 6th century BCE.  Some traditions put the year of his birth at about 566 BCE, though there are those that suggest a later date, even into the 5th century.     From a young age, we are told that Siddartha was protected from much of the outside world, living a life of luxury, and unaware of the poverty and suffering that went on outside of the palace walls.  You see, a seer had predicted that he would be destined to lead an empire—either political or spiritual.  And so his father did everything he could to ensure that Siddartha would aspire to the political.  Even though his mother had died when he was young, Siddartha was largely insulated from any suffering until his teenage years, and he was even provided a young wife, Yashodhara, by the time he was sixteen years old—which probably wasn't that young, back in those days.  It was as a young man, in his late twenties, traveling about the land in a carriage, that Siddhartha saw four sights that suddenly set his mind on a different path.  First, he saw an old man, and in asking about him, it occurred to him that old age and infirmity were the inevitable outcome of life; there is no escaping it.   Likewise he encountered people suffering from disease and even death, in the form of a dead body.  All of this forced him to confront the fact that suffering is a part of life here on the mortal plane.  Finally, he encountered a wandering ascetic, which got him to thinking about spiritual matters, and that perhaps there must be a better way—a solution to all of this suffering. As he contemplated what to do, he was suddenly graced with what should have been wonderful news:  his wife had just given birth to a son.  However, to Siddhartha, he saw this child as simply one more thing that was keeping him from going out and seeking answers to the problems he saw.  The comfort of his life, the social obligations, the privileges he had were all metaphorical chains, keeping him from going out really trying to answer the questions he had. And so, at the age of 29, he absconded himself.  He left his wife and child.  He left the power and prestige and worldly possessions he had inherited from his family, and he went out to seek answers and to find out how to put an end to suffering. To do this, he sought out teachers, one after the other, learned what they had to teach, found himself at the end of what they could give him, and moved on.  These teachers provided various meditation techniques, which helped, perhaps, to ease or even forget the pain and suffering of existence, but the pain and suffering were still there, nonetheless. It should be noted that a core belief at this time was in the concept of reincarnation.  The idea that, based on your karmic balance, that is the difference between the good and evil that you did, here in the world, you would be reborn after death into a new body and a new life.  If you did well, then you would be born higher up the ladder of existence, perhaps into a better caste or more.  But if you committed sins and evil acts then you would find yourself born further down the ladder of existence, perhaps even as an animal or an insect. The problem, as Siddartha saw it, was that all of this just meant you kept going back through the same things over and over again, coming back into the world, and once more experiencing suffering.  Even stories of the gods themselves tell of their wants and needs, and of their fighting,  suffering, and even dying.  As long as one stayed on the wheel of life and death, suffering would be inevitable, and you'd always come back around to it. He sought out answers in some of the extreme forms of asceticism.  Holding his breath for long periods.  Starving himself.  These were meant to bring on a state wherein he hoped he would find the answers.  Eventually, though, he spurned these techniques as well, claiming they were dangerous and unnecessary. He instead ate food in reasonable quantities, and found a form of meditation that felt natural.  In other words, he sought out a path between the extremes of hedonistic overindulgence and severe deprivation—a Middle Way, one might say.  Practicing this tempered form of existence, he meditated under a tree, and it was there that Siddartha Gautama achieved an awakening, or enlightenment.  He could see the world for what it truly was, and gained profound insight into our condition.  This is how he became known as Buddha, or “the one who has awoken”, to quote Andrew Skilton.  He was only 35 years old—he had been studying for 6 years to this point, when he finally found the answers he was looking for. Quick side note right here: For many, “Buddha” is not a single person or individual.  People may talk about the historical Buddha to refer to Siddhartha Gautama, but technically “Buddha” is a title for anyone who has awakened to the truths of the universe.  Buddhist traditions would come to define various people who had attained this enlightened state, though Siddhartha Gautama is generally considered the most important for the current era. Siddhartha Gautama spent the next forty-five years or so of his life wandering the land and teaching his Middle Way to anyone who would listen.  He initially spent time teaching in the area of the Bodhi Tree, where he had first experienced his revelation, and this area is known to us as Bodh Gaya.  He later went to a deer park in the area of Rshipatana, where five of the ascetics whom he used to hang out with were gathered. These ascetics had known Siddhartha when they were all practicing extreme deprivation together.  They had come to see him as a teacher, but turned from him when he spurned his own attainments and started on his Middle Path.  It took some initial convincing, but Siddhartha was eventually able to convince them and bring them around. From five, Siddhartha's disciples soon grew to 60, and he sent them out across the land to share his teachings with the people.  His community of followers—known as his Sangha—continued to grow.  As for Siddhartha himself, he seems to have focused much of his time on urban centers, with much of the last 20 to 25 years spent weathering the rainy monsoon seasons in the city of Sravasti. When he was 80 years old, Siddhartha grew seriously ill, possibly from something he ate.  Realizing his own state, it is said that he predicted his death in three days, and he passed away among a grove of trees.  Seven days later, his remains were cremated, and, much as with holy men everywhere, bone and teeth left over from the cremation were distributed as relics.  Tradition holds that ten relics went to ten rulers for burial under stupas, or memorial mounds, as a tribute to Siddhartha Gautama, the Buddha. After his death, his disciples continued to grow the community, or Sangha, and spread the word.  The life and teachings of the Buddha were written down in various documents and these were copied into different languages.  In about the 3rd century BCE, Buddhism gained a powerful patron in the form of Ashoka.  No, not the Togruta jedi, Ahsoka Tano, but the Mauryan king, Ashoka the Great.  Much of what comes down to us about Ashoka is as likely legend as fact, but we do know some things for certain because Ashoka left his own words carved in stone across his kingdom.  Many of these mention Buddhist ideas and concepts and even identify key sites, such as the site of Lumbini, where Siddhartha Gautama was born. At the same time, I would be remiss in not pointing out that it can be difficult to suss out just what Ashoka believed.  He certainly patronized Buddhism, much as Constantine patronized Christianity, including calling councils together to help ensure Buddhist orthodoxy, but it also can be read as a form of propaganda, utilizing Buddhist concepts to strengthen his own rule.  We'll see how later sovereigns would use similar tactics to lay claim to being a Buddhist sovereign, as well. Whatever his motivations, the pillars and inscriptions left from the 3rd century BCE provide us some of the first instances of the term “Buddha”, as well as another name, “Shakyamuni”, the “Sage of the Shakyas”; the “Shakyas” being Siddhartha's own people. So with the patronage of Ashoka the Great, the influence of Buddhism spread.  But what was it? Well, what we know is what was passed down, first as oral tradition, and later written down. First of all, all things in existence are impermanent.  That is they come and go.  People live and they die.  Even we change, moment from moment, nothing is truly static in this world—even if it were to last for thousands and thousands of years. Then there is suffering—the bane of humankind's existence.  However, it is also inescapable, at least in this life.  Describing suffering, and his solution to it, Siddhartha, aka Shakyamuni, revealed the Four Noble Truths, which are at the heart of Buddhist teaching.  They are, roughly: ·         Suffering is an innate characteristic of existence.  Even the greatest pleasure eventually fades, leaving longing in its wake.  No matter how many times you go round the wheel of life and death, you cannot escape it. ·         Suffering arises because of our desires. From our material wants and needs to simply our desire to not be hungry or cold. ·         Ending our attachment can help us put an end to suffering. ·         To put an end to desire, and thus to suffering, one should follow the Eightfold Path. So the four noble truths are something like a diagnosis of the human condition and then a potential solution.  By the way, notice the numbers four and eight—just as Christianity tends to find particular value in the number seven (seven deadly sins, seven heavenly virtues, etc.) and 12 (Jesus and the 12 Apostles), Buddhism finds particular significant in the number eight, and, to some degree, the number four, although that would clash in some areas of East Asia, where the word for “four” sounded like the word for death. And that eight is found in Shakyamuni's recipe for how to end suffering: Right understanding Right resolve Right speech Right action Right livelihood Right effort Right mindfulness Right concentration These are all individual actions for someone to strive to achieve, but they are also pretty vague.  After all, what is “Right Understanding” or “Right Resolve”?  That feels kind of like giving someone directions by saying “take the right road and you'll get to where you want to go”. Indeed, Buddhism therefore offers various precepts for how to live your life in accordance with the eightfold path.  There are precepts for the lay person and precepts for monks and nuns.  These include the requirement to avoid taking a life, stealing, sexual misconduct, lying, and even harsh, frivolous, or senseless speech.  There are also positive admonitions, such as to cultivate loving kindness and speech that is truthful, kindly, helpful, etc.  There are different lists of these precepts, but they generally include the same things. On top of this were the rules for monks, including such things as fasting after midday; no singing or dancing; no garlands, scent, or adornments; no luxurious beds; and a vow of poverty—no accepting gold or silver, the coin of the day.  Besides following the precepts, there were various teachings and practices that monks and lay persons can follow.  Most common are various techniques of meditation, meant to help open the mind to see beyond the surface of what we can perceive with our eyes and our ears and to transform one's consciousness. All of this was geared towards the eventual attainment of a state of enlightenment, and eventually, nirvana.  Contrary to many popular portrayals, though, nirvana is not some kind of heavenly existence.  After all, any existence in this plane, at least as we know it, was still suffering.  Instead, to attain nirvana meant to escape the cycle of death and rebirth entirely.  How and what that looks like may vary depending on your interpretation, but that is generally agreed upon as the ultimate goal of Buddhist practice. This does not mean that there was not a concept of a heaven or a hell in Buddhism.  While some have suggested that much of Buddhism and Buddhist practice is philosophical in nature, or geared more towards mindful practice, it is also steeped in certain cosmological views of the universe, and greatly influenced by the beliefs in the Indian subcontinent.  Gods and demons, however, were simply different orders of existence, and even gods and demons could seek their own escape from suffering if they chose to do so. It appears as though Buddhism was originally passed down as an oral tradition amongst the community of Shakyamuni's followers.  Eventually this was written down in texts, describing Buddhism for those who came later.  The canonical texts that outline the Dharma, that is to say the teachings of the historical Buddha, are known as sutras.  They contain the actual words of the historical Buddha, or so it is believed, and the core of his teachings. Then there are the Vinaya, which are those writings about the community, or Sangha, and the rules for the community and for various monks.  These came about as the community grew, and various Buddhists in different areas, without access to the direct disciples of the Buddha themselves, started to vary in their practices.  As such, the Vinaya texts were written to try to give some shared reference material. Finally, there are the Abhidharma texts, which are further writings about the teachings, generally with a more scholarly bent.  They elaborate upon what is found in the sutras, but are not considered the actual teachings of the historical Buddha. Together, these three classes of texts are known in the Buddhist tradition as the Tripitaka, or three baskets, with any canonical text generally falling into one of the three descriptions. I'll note that it is unclear to me just when these texts were written down.  The oldest extant sutra fragments are from sometime between the 1st century BCE and the 3rd century CE, but some of the texts—particularly sutras and Abhidharma texts, were likely around much earlier.  Various traditions make claims to when different texts were written, but it can be hard, sometimes, to discern fact from fiction. There is also at least one other form of Buddhist literature which would be important in its spread, and that is the jataka tales.  These are stories about the previous lives of the Buddha.  Much like Aesop's fables or the parables found in the Bible, these are stories that contain lessons and often help to break down or explain a particular point, but they are not necessarily the direct teachings of the Buddha himself. The focus of the canon was to help define and preserve the Three Jewels of Buddhism:  Memory of the Historical Buddha, Siddartha Gautama, aka the Shakyamuni Buddha; the Dharma, which is to say, his teachings, and the Sangha, or the community of followers. Over time, things changed.  Early on, Buddhist monks would wander much of the year, coming back together during the rainy seasons and then dispersing again.  At various times they would call a council and come together and ensure they still held the same doctrines, though even with that, differences began to form.  At first it was just over things like the rules of conduct, which might differ in one place or another.  Eventually, though, different sutras began to appear here and there, claiming to describe different teachings of the Buddha.  One such sutra is the Lotus Sutra, which claims to tell the story of what the Buddha taught after his last sermon.  It claims that after most of the people had left, the Buddha began another discourse just for those who remained, and that became known as the Lotus sutra, one that many will likely have heard of.  Other texts include the Heart Sutra and the Diamond Sutra. Not everyone accepted these texts as factual and canonical scriptures, however.  Particularly in the south, down to Sri Lanka, many of the Buddhist communities continued to focus on what they considered the orthodox canonical texts, while others began to incorporate these new sutras into their practice.  Those sects that accepted the new sutras, which often focused on the concept of Boddhisatvas—individuals who had done all they needed to attain Buddhahood, but who had “remained” in this world to help shepherd and guide others—or on various tantric and spiritual techniques to attain Buddhahood for themselves, became known as the Mahayana, or Great Vehicle, sects.  On the other hand, those sects that denied the authenticity of such sutras and which tried to keep to what they believed was the original tripitaka became known as Theravada Buddhism.   Today, Theravada Buddhism tends to be more popular in Southeast Asia, in places like Myanmar, Thailand, and Laos, while Mahayana Buddhism tends to define many of the practices in Tibet, China, Korea, and Japan. In addition to changes in what people considered doctrine, the nature of the Sangha and Buddhist worship changed as well.  Over time, monasteries were set up as specific places where monks could settle down. This may have originally arisen from the places where they would gather during the monsoons, but they eventually became places where the monks themselves stayed, and where individuals might come to learn.  In addition, there was a rise in the worship of holy relics, and many such settlements would have one or more stupas containing some form of holy relic that the people could pray to. People also built statues depicting the Buddha and other figures from the stories.  An entire school of how to depict various Buddhas and other figures came about, with specific hand gestures  and postures imparting specific meaning to what was built.  Traditions arose around how to build these temples and monasteries as well as to how to build the various statues and even to specific identifying features that would call out the Buddha, such as long fingers, drooping earlobes that had once held heavy and elaborate earrings, toes that were all the same length, et cetera.  The features of Buddha images—especially the faces—would change in different areas.  Much as Jesus is often depicted as a white man, Buddha would typically be depicted with features similar to the people who were making the image. Still, certain aspects remain the same from one tradition to another such that they are all recognizable as the Buddha. From Shakyamuni's home south of the Himalayas, Buddhism would eventually spread, following the trade routes of the so-called Silk Road.  Buddhist missionaries appear to have made contact with the Han dynasty, but it wasn't until the Northern and Southern states period that it really took off.  Likewise, it made its way to the Korean peninsula, and from there to Japan. But those are all things to save for our next episode, when we take a look at just how this new religion grew and expanded and became so influential in the continent and eventually in the peninsula and the archipelago itself. Until then, thank you for listening and for all of your support.  If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Kukai

Suchst Du nach einem Weg, um Deine Selbstheilungskräfte und dein spirituelles Wachstum zu vertiefen?

In dieser Episode unternehmen wir eine Reise in die Welt der Mantras und erforschen ihre Kraft und ihr Potenzial, um uns zu helfen, Wissen und Verständnis zu erlangen. Wir werfen einen Blick auf die beliebtesten Mantras des Buddhismus und Hinduismus und ihre Bedeutungen und Wirkungen. Wir werden etwas über den Initiationsprozess hinter diesen Mantras erfahren, die Rituale und Traditionen, die dazu beitragen, diese Lehren zum Leben zu erwecken. Schließlich werden wir diskutieren, wie wir diese Mantras in unserem täglichen Leben anwenden können und wie wir uns ihrer Kraft bewusst sein können.

Bright on Buddhism Episode 48 - What are dharani? What is their doctrinal significance? What are some famous dharani and their usages? Resources: Walshe, Maurice (1995). The Long Discourses of the Buddha: A Translation of the Digha Nikaya. Wisdom Publications. pp. 471–478.; "Atanatiya Sutta: Discourse on Atanatiya". Buddhist Publication Society. 1999.; Roberts, Peter Alan (2012). Translating Translation: An Encounter with the Ninth-Century Tibetan Version of the Kārandavyūha-sūtra, Journal of the Oxford Centre for Buddhist Studies 3, 224-242; 84000 Reading Room (2013). "Kāraṇḍavyūha Sutra, The Basket's Display Sutra, (Translated by Peter Alan Roberts with Tulku Yeshi)".; The Mahāvaṃsa XXXII. 43, translation by George Turnour (1837); Bhikkhu Ānandajoti (trans.). The Discourse on the Blessings (Khp 5).; Bhikkhu Brahmali (trans.) (2015). The Greatest Good Fortune (Sn 2.4).; Thanissaro Bhikkhu (trans.) (1994). Mangala Sutta: Protection (Khp 5). Retrieved from "Access to Insight" on 08-15-2008 at http://www.accesstoinsight.org/tipitaka/kn/khp/khp.1-9.than.html#khp-5.; Life's Highest Blessings: The Maha-Mangala Sutta: Translation and Commentary by Dr R.L.Soni; Chandra, Lokesh (1988). The Thousand-armed Avalokiteśvara. New Delhi: Abhinav Publications, Indira Gandhi National Centre for the Arts. ISBN 81-7017-247-0.; Chandra, Lokesh (1984). "The Origin of Avalokiteśvara" (PDF). Indologica Taurinensia. International Association of Sanskrit Studies. XIII (1985-1986): 189–190. Archived from the original (PDF) on June 6, 2014. Retrieved 26 July 2014.; Chandra, Lokesh (1979). "Origin of the Avalokiteśvara of Potala" (PDF). Kailash: A Journal of Himalayan Studies. Ratna Pustak Bhandar. 7 (1): 6–25.; Hiroyasu, Kyōjū (広安恭寿) (1908). 三陀羅尼經和解 (San Darani-kyō Wage) (in Japanese). Fujii Bunseidō.; Kobayashi, Shōsei (小林正盛), ed. (1926). 真言宗聖典 (Shingon-shū Seiten) (in Japanese). Morie Shoten.; Kubo, Tsugunari; Yuyama, Akira (2007). The Lotus Sutra (Taishō Volume 9, Number 262). Translated from the Chinese of Kumārajiva (PDF). Numata Center for Buddhist Translation and Research.; Roberts, Peter Alan; Tulku Yeshi (trans.) (2013). The Basket's Display (Kāraṇḍavyūha) (PDF). 84000.; Studholme, Alexander (2012). The Origins of Om Manipadme Hum: A Study of the Karandavyuha Sutra. SUNY Press. ISBN 978-0791488485.; Anandajoti Bhikkhu (ed., trans.) (2004). Safeguard Recitals. Kandy: Buddhist Publication Society. ISBN 955-24-0255-7.; Bodhi, Bhikkhu (2004). "Sn 2.1 Ratana Sutta — Jewels [part 1]" (lecture). Retrieved as an mp3 from "Bodhi Monastery".; Piyadassi Thera (ed., trans.) (1999). The Book of Protection: Paritta. Kandy: Buddhist Publication Society. Retrieved 08-14-2008 from "Access to Insight". Do you have a question about Buddhism that you'd like us to discuss? Let us know by finding us on email or social media! https://linktr.ee/brightonbuddhism Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host --- Send in a voice message: https://anchor.fm/brightonbuddhism/message

     What is Reiki? And what are the true origins of Reiki? Join Margaret Meloni as she speaks with Michaela Daystar in a special season 2 bonus episode of the Death Dhamma Podcast.      Michaela Daystar of Heartscapes (https://www.heartscapesinsight.com/) provides comprehensive Reiki education in a trauma-informed and respectful way. She is true to the Japanese origins of Reiki.       Michaela serves in this world by supporting individuals who are here to contribute. She is a support system to those who would help the rest of us.  And Reiki is how she helps others heal from the inside out so that they can take their trauma and their brokenness and use it as fuel to keep following their passion. She uses her skills to heal them so that they can heal us.      If you want to get to know Reiki beyond the concept of energy healing. If you wonder what Reiki has to do with Buddhism, this is a great place to start.      

Image credit: Womb Realm (garbhakosa-dhatu or taizōkai) mandala. Shingon tantric buddhist school, Heian period (794-1185), Tō-ji, Kyōto, Japan.

Rachel Quist specializes in East Asian Buddhist imagery with focuses in pre-modern Japan and China. Her research centers on questions of interaction with imagery, materiality and object agency, and the accessibility of image-based practices. She has written on topics such as Buddhist reliquary design and expressivity, the didactic project underlying the hell tableau at Baodingshan, and the construction of a collective memory surrounding the Shingon monk Kōbō Daishi at the temple complex of Mount Kōya. Rachel is currently conducting research on early imperial patronage of Daigoji, a Shingon temple in Kyoto, for her dissertation.​ Michael Van Hartingsveldt received an undergraduate degree in English Language and Literature before teaching in South Korea in at an English immersion school. While there, he became enamored with the religious art of East Asia. He finished a Master's degree in East Asian art and its markets from Claremont Graduate University in 2017, after which he worked for two years as an Asian Art collections specialist at the Los Angeles County Museum of Art. Michael has collaborated with the Los Angeles office of The Japan Foundation in the curation of three exhibitions and two public lecture series. He now studies at the University of Kansas. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Rachel Quist specializes in East Asian Buddhist imagery with focuses in pre-modern Japan and China. Her research centers on questions of interaction with imagery, materiality and object agency, and the accessibility of image-based practices. She has written on topics such as Buddhist reliquary design and expressivity, the didactic project underlying the hell tableau at Baodingshan, and the construction of a collective memory surrounding the Shingon monk Kōbō Daishi at the temple complex of Mount Kōya. Rachel is currently conducting research on early imperial patronage of Daigoji, a Shingon temple in Kyoto, for her dissertation.​ Michael Van Hartingsveldt received an undergraduate degree in English Language and Literature before teaching in South Korea in at an English immersion school. While there, he became enamored with the religious art of East Asia. He finished a Master's degree in East Asian art and its markets from Claremont Graduate University in 2017, after which he worked for two years as an Asian Art collections specialist at the Los Angeles County Museum of Art. Michael has collaborated with the Los Angeles office of The Japan Foundation in the curation of three exhibitions and two public lecture series. He now studies at the University of Kansas. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

Rachel Quist specializes in East Asian Buddhist imagery with focuses in pre-modern Japan and China. Her research centers on questions of interaction with imagery, materiality and object agency, and the accessibility of image-based practices. She has written on topics such as Buddhist reliquary design and expressivity, the didactic project underlying the hell tableau at Baodingshan, and the construction of a collective memory surrounding the Shingon monk Kōbō Daishi at the temple complex of Mount Kōya. Rachel is currently conducting research on early imperial patronage of Daigoji, a Shingon temple in Kyoto, for her dissertation.​ Michael Van Hartingsveldt received an undergraduate degree in English Language and Literature before teaching in South Korea in at an English immersion school. While there, he became enamored with the religious art of East Asia. He finished a Master's degree in East Asian art and its markets from Claremont Graduate University in 2017, after which he worked for two years as an Asian Art collections specialist at the Los Angeles County Museum of Art. Michael has collaborated with the Los Angeles office of The Japan Foundation in the curation of three exhibitions and two public lecture series. He now studies at the University of Kansas. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/art

Rachel Quist specializes in East Asian Buddhist imagery with focuses in pre-modern Japan and China. Her research centers on questions of interaction with imagery, materiality and object agency, and the accessibility of image-based practices. She has written on topics such as Buddhist reliquary design and expressivity, the didactic project underlying the hell tableau at Baodingshan, and the construction of a collective memory surrounding the Shingon monk Kōbō Daishi at the temple complex of Mount Kōya. Rachel is currently conducting research on early imperial patronage of Daigoji, a Shingon temple in Kyoto, for her dissertation.​ Michael Van Hartingsveldt received an undergraduate degree in English Language and Literature before teaching in South Korea in at an English immersion school. While there, he became enamored with the religious art of East Asia. He finished a Master's degree in East Asian art and its markets from Claremont Graduate University in 2017, after which he worked for two years as an Asian Art collections specialist at the Los Angeles County Museum of Art. Michael has collaborated with the Los Angeles office of The Japan Foundation in the curation of three exhibitions and two public lecture series. He now studies at the University of Kansas. Learn more about your ad choices. Visit megaphone.fm/adchoices

Rachel Quist specializes in East Asian Buddhist imagery with focuses in pre-modern Japan and China. Her research centers on questions of interaction with imagery, materiality and object agency, and the accessibility of image-based practices. She has written on topics such as Buddhist reliquary design and expressivity, the didactic project underlying the hell tableau at Baodingshan, and the construction of a collective memory surrounding the Shingon monk Kōbō Daishi at the temple complex of Mount Kōya. Rachel is currently conducting research on early imperial patronage of Daigoji, a Shingon temple in Kyoto, for her dissertation.​ Michael Van Hartingsveldt received an undergraduate degree in English Language and Literature before teaching in South Korea in at an English immersion school. While there, he became enamored with the religious art of East Asia. He finished a Master's degree in East Asian art and its markets from Claremont Graduate University in 2017, after which he worked for two years as an Asian Art collections specialist at the Los Angeles County Museum of Art. Michael has collaborated with the Los Angeles office of The Japan Foundation in the curation of three exhibitions and two public lecture series. He now studies at the University of Kansas. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/japanese-studies

WHAT?!?! Shingon? Subhakarasimha and Yixing...Clowns and snake oil!

in this episode we talk about the Japanese esoteric sect of Buddhism called Shingon, and their practice of self-mummification called sokushinbutsu! insta: @thisisismspod patreon: patreon.com/thisisisms book club: 'isms-book-club' books on Goodreads gmail: thisisisms@gmail.com Thanks to our sponsor, Dad Grass! Enjoy 15% off all your CBD needs at dadgrass.com with promo DGLOVESISMS email this episode's secret password to thisisisms@gmail.com along with a mailing address for a little present :) thanks for listening! --- Send in a voice message: https://anchor.fm/thisisisms/message

Podcast: This week on the show we feature a pre-recorded conversation with Richard Payne, editor and contributor to the 2021 Shambhala publication, Secularizing Buddhism: New Perspectives on a Dynamic Tradition. This collection of essays explores how secular values impact Buddhism in the modern world, what versions of Buddhism are actually being transmitted to the West, whether it is possible to know if a given interpretation of the Buddha's words is correct, and whether "Secular Buddhism" is purely a Western invention. Contributors to this volume include Bhikkhu Bodhi, Kate Crosby, Gil Fronsdal, Kathleen Gregory, Funie Hsu, Roger R. Jackson, Charles B. Jones, David L. McMahan, Richard K. Payne, Ron Purser, Sarah Shaw, Philippe Turenne, and Pamela D. Winfield. Richard K. Payne is the Yehan Numata Professor of Japanese Buddhist Studies at the Institute of Buddhist Studies in Berkeley, California. During his dissertation research into tantric fire ritual (Homa) on Mt. Koya in Japan, he also completed training as a Shingon priest (ajari). Clustering around his core research program on tantric ritual are broader theoretical concerns about the conduct of such research. This includes the study of ritual across cultural boundaries and over long durations, and the use of language in tantric Buddhist ritual. He also serves as editor-in-chief of the institute's annual journal, Pacific World, and is the chair of the Editorial Committee of the Pure Land Buddhist Studies Series. His other publications include, Pure Lands in Asian Texts and Contexts: An Anthology, co-edited with Georgios Halkias (2019); Language in the Buddhist Tantra of Japan: Indic Roots of Mantra (2018); and Homa Variations: The Study of Ritual across the Longue Durée, co-edited with Michael Witzel (2016). More information about Richard Payne's work can be found at:  Richard Payne at the Institute of Buddhist Studies: www.shin-ibs.edu, Richard Payne's Blog: criticalreflectionsonbuddhistthought.org, Secularizing Buddhism at Shambhala: www.shambhala.com, Mystical Positivist episodes with contributors to Secularizing Buddhism and related guests:  Gil Fronsdal, Stephen Batchelor, Roger R. Jackson, Kate Crosby.

In this episode we turn our attention to another Buddhist Monk who traveled to China and returned with new Sutras, new rituals, and even founded a new sect. Kūkai brought new esoteric practices to Japan, many of which continue to be performed today.If you'd like to see some very large statues of Kūkai, and maybe want to read the Mahavairocana Sutra for yourself, check out the supplemental post!Support the show on Patreon!Support the show (https://www.patreon.com/AHistoryOfJapan)

Podcast: This week we feature a pre-recorded conversation with Hokai Diego Sobol and Tibetan Buddhist teacher Ken McLeod. In this penetrating discussion, we explore the nature of Vajrayana Buddhist practice and its antecedents in the Tantric tradition, the primacy of the teacher-student relationship and the intimacy of spiritual transmission, as well as the body as the foundation for the awakening experience. Hokai Diego Sobol started practice and study of Buddhism in 1985. After 10 years of exploring Buddhist thought and practicing martial arts, while broadly learning from sources Eastern and Western, mainstream and fringe, Hokai became a practitioner and eventually instructor in the Shingon esoteric tradition of Japanese Vajrayana, under the private tutelage of Ajari Jomyo Tanaka. Hokai founded the Mandala Society of Croatia in 1999. Continuing to explore and cultivate his own Buddhist practice, Hokai maintains an ongoing conversation with a number of teachers and senior practitioners. Starting from 2012, he focuses on mentoring individuals to deepen their practice in the context of their lives – those who pray, learn to meditate; and those who meditate, learn to pray. Hokai's areas of special interest include mystical principles and esoteric practices in daily life, sacred apprenticeship, and deep semiotics. He is based in Rijeka, Croatia. After learning Tibetan, Ken McLeod translated for his principal teacher, Kalu Rinpoche, and helped to develop Rinpoche's centers in North America and Europe. In 1985, Kalu Rinpoche authorized Ken to teach and placed him in charge of his Los Angeles center. Faced with the challenges of teaching in a major metropolis, he began exploring different methods and formats for working with students. He moved away from both the teacher-center model and the minister-church model and developed a consultant-client model. Ken is the founder and director of UnfetteredMind.org. He is the author of Wake Up to Your Life: Discovering the Buddhist Path of Attention, The Great Path of Awakening, An Arrow to the Heart, Reflections on Silver River, and his most recent book, A Trackless Path. More information about Hokai Diego Sobol and Ken McLeod's work can be found at: Hokai Sobol's website: hokai.eu, Hokai Diego Sobol on Twitter: @hokaisobol, Ken McLeod's website: unfetteredmind.org., Ken McLeod on Twitter: @kenmcleod.

Podcast: This week we feature a pre-recorded conversation with Hokai Diego Sobol in which we discuss the function of spiritual teaching and how this function is impacted when the primary means of communication is an electronic format such as Zoom. Among other topics we also discuss the nature of the Vertical Dimension and how access to this domain corresponds with the alignment both physically and energetically of the Body, Heart, and Mental Centers of the human organism. Hokai Diego Sobol started practice and study of Buddhism in 1985. After 10 years of exploring Buddhist thought and practicing martial arts, while broadly learning from sources Eastern and Western, mainstream and fringe, Hokai became a practitioner and eventually instructor in the Shingon esoteric tradition of Japanese Vajrayana, under the private tutelage of Ajari Jomyo Tanaka. Hokai founded the Mandala Society of Croatia in 1999. Continuing to explore and cultivate his own Buddhist practice, Hokai maintains an ongoing conversation with a number of teachers and senior practitioners. Starting from 2012, he focuses on mentoring individuals to deepen their practice in the context of their lives – those who pray, learn to meditate; and those who meditate, learn to pray. Hokai's areas of special interest include mystical principles and esoteric practices in daily life, sacred apprenticeship, and deep semiotics. He is based in Rijeka, Croatia. More information about Hokai Diego Sobol's work can be found at: Hokai Sobol's website: hokai.eu, A ceremony put together by Hokai during the Corona Virus Pandemic: Medicine Buddha Ceremony, Hokai Diego Sobol on Twitter: @hokaisobol.

¿Qué hay detrás del budismo Shingon o budismo esotérico? ¿Qué simbolizan sus rituales de momificación? ¿En qué consisten esas prácticas y cómo llegaron hasta territorio japonés? Conocemos la respuesta a estas y a otras cuestiones junto al investigador de las religiones Juanjo Sánchez-Oro.

Podcast:  This week's podcast features: This week we feature a pre-recorded conversation with Hokai Diego Sobol. Hokai started practice and study of Buddhism in 1985. After 10 years of exploring Buddhist thought and practicing martial arts, while broadly learning from sources Eastern and Western, mainstream and fringe, Hokai became a practitioner and eventually instructor in the Shingon esoteric tradition of Japanese Vajrayana, under private tutelage of Ajari Jomyo Tanaka. Hokai founded the Mandala Society of Croatia in 1999. Continuing to explore and cultivate his own Buddhist practice, Hokai maintains an ongoing conversation with a number of teachers and senior practitioners. Starting from 2012, he focuses on mentoring individuals to deepen their practice in the context of their lives – those who pray, learn to meditate; and those who meditate, learn to pray. Hokai's areas of special interest include mystical principles and esoteric practices in daily life, sacred apprenticeship, and deep semiotics. He is based in Rijeka, Croatia.  More information about Hokai Diego Sobol's work can be found at: Hokai Sobol's website: hokai.eu Hokai Diego Sobol on Twitter: @hokaisobol

  In this episode we speak with Rev Kosho Finch of the Hosshinji Shingon Buddhist Temple. Kosho sensei talks to us about Kobo Daishi, 3 secrets practice, connections to Zoroastrianism, the importance of ritual, the symbolism of Mikkyo, Buddhist astrology and much more.... Rev. Kosho Finch: https://www.shingonbuddhism.org/ https://www.youtube.com/channel/UC_MS0HqdL34o8D-AncPThqw