Podcasts about siddhartha gautama

Send us a textwith Rev Meredith GarmonVesak is the Buddhist holiday commemorating Buddha's birth, enlightenment, and death, as legend has it that Siddhartha Gautama — the Buddha — was born, became enlightened, and died all on the full moon of the lunar month Vesakha. We'll be observing this Buddhist holiday while also having our annual Flower Communion.Support the show

Der historische Buddha, Siddhārtha Gautama, lebte vermutlich im 5. Jahrhundert v. Chr. im heutigen Nepal und Nordindien. Er wurde als Prinz in die Śākya-Dynastie geboren und wuchs in großem Wohlstand auf. Doch nach der Begegnung mit Alter, Krankheit und Tod verließ er sein luxuriöses Leben und wurde ein wandernder Asket. Ich spreche über den Buddha, seine Biographie und wie mich der Roman "Siddhartha" inspiriert hat.

Siddhartha Gautama, known as the Buddha (“the awakened one”), was a spiritual teacher who founded Buddhism in the 5th or 6th century BCE in South Asia. His core teachings include the Middle Way, the Four Noble Truths, and the Noble Eightfold Path, emphasizing mindfulness, ethics, and liberation from suffering.

Nadie inventó la meditación como tal. Mi teoría es que en los últimos 200,000 años de desarrollo del ser humano, como Homo sapiens, ha habido un desarrollo de millones de años, pero en alguna etapa de este periodo, quizás para enfrentar lo difícil, lo caótico y lo adverso, como la pérdida, la muerte, la enfermedad y el sufrimiento, el cerebro humano y con ello la capacidad cognitiva del ser humano moderno evolucionó para agudizar no solo su percepción hacia el exterior, sino también hacia adentro, es decir, hacia la introspección y con ello desarrollar capacidades metacognitivas, dentro de ellas la meditación.Entonces, en algún momento, hace entre diez mil y doscientos mil años, surgió la meditación. Pero cuando hablamos de meditación en tiempos contemporáneos, la mayoría de las veces nos referimos a alguien o algún sistema ya establecido por algún guía espiritual. En la mayoría de los casos, nos referimos al Buda histórico, a Siddhartha Gautama, quien es solo uno entre muchos Budas. No por hacerlo menos, sino en el sentido en el que todos los seres humanos tienen el potencial de ser seres iluminados. Ya ha habido diferentes Budas, como Buda Maitreya, Avalokiteshvara, etc.Buda Shakyamuni, o Siddhartha Gautama, ha sido el referente en la última parte del periodo de la humanidad al que se le da más peso en relación con la sistematización de la meditación. Pero antes del budismo, ya había maestros que enseñaban meditación en el yoga y el hinduismo, desde hace cinco mil años.

This episode we will finish up the travels of Xuanzang, who circumnavigated the Indian subcontinent while he was there, spending over a decade and a half travelings, visiting important Buddhist pilgrimage sites, and studying at the feet of learned monks of India, and in particular at Nalanda monastery--a true center of learning from this period. For more, check out our blogpost page:  https://sengokudaimyo.com/podcast/episode-122 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 122:  Journey to the West, Part 3 The courtyard at Nalanda was quiet.  Although hundreds of people were crowded in, trying to hear what was being said, they were all doing their best to be silent and still.  Only the wind or an errant bird dared speak up.  The master's voice may not have been what it once was—he was definitely getting on in years—but Silabhadra's mind was as sharp as ever. At the front of the crowd was a relatively young face from a far off land.  Xuanzang had made it to the greatest center of learning in the world, and he had been accepted as a student of perhaps the greatest sage of his era.  Here he was, receiving lessons on some of the deepest teachings of the Mahayana Buddhist sect, the very thing he had come to learn and bring home. As he watched and listened with rapt attention, the ancient teacher began to speak….   For the last two episodes, and continuing with this one, we have been covering the travels of the monk Xuanzang in the early 7th century, starting around 629 and concluding in 645.  Born during the Sui dynasty, Xuanzang felt that the translations of the Buddhist sutras available in China were insufficient—many of them had been made long ago, and often were translations of translations.  Xuanzang decided to travel to India in the hopes of getting copies in the original language to provide more accurate translations of the sutras, particularly the Mahayana sutras.  His own accounts of his journeys, even if drawn from his memory years afterwards, provide some of our most detailed contemporary evidence of the Silk Road and the people and places along the way.  After he returned, he got to work on his translations, and became quite famous.  Several of the Japanese students of Buddhism who traveled to the Tang dynasty in the 650s studied under him directly and brought his teachings back to Japan with them.  His school of “Faxiang” Buddhism became known in Japan as the Hosso sect, and was quite popular during the 7th and 8th centuries.  Xuanzang himself, known as Genjou in Japan, would continue to be venerated as an important monk in the history of Buddhism, and his travels would eventually be popularized in fantastic ways across East Asia. Over the last couple of episodes we talked about Xuanzang's illegal and harrowing departure from the Tang empire, where he had to sneak across the border into the deserts of the Western Regions.  We then covered his time traveling from Gaochang, to Suyab, and down to Balkh, in modern Afghanistan.  This was all territory under the at least nominal control of the Gokturk empire.  From Balkh he traveled to Bamyan, and then on to Kapisa, north of modern Kabul, Afghanistan.  However, after Kapisa, Xuanzang was finally entering into the northern territories of what he knew as “India”, or “Tianzhu”. Here I would note that I'm using “India” to refer not to a single country, but to the entirety of the Indian subcontinent, and all of the various kingdoms there -- including areas now part of the modern countries of Afghanistan, Pakistan, Bangladesh, and Sri Lanka.  The Sinitic characters used to denote this region are pronounced, today, as “Tianzhu”, with a rough meaning of “Center of Heaven”, but it is likely that these characters were originally pronounced in such a way that the name likely came from terms like “Sindhu” or “Induka”.  This is related to the name of the Sindh or Indus river, from which India gets its name.  Xuanzang's “Record of the Western Regions” notes that the proper pronunciation of the land should be “Indu”.  In Japan, this term was transmitted through the Sinitic characters, or kanji, and pronounced as “Tenjiku”.  Since it featured so prominently in the stories of the life of the Buddha and many of the Buddhist sutras, Tenjiku was known to the people of the Japanese archipelago as a far off place that was both real and fantastical. In the 12th century, over a thousand stories were captured for the “Konjaku Monogatarishu”, or the “Collection of Tales Old and New”, which is divided up into tales from Japan, China, and India.  In the famous 9th or 10th century story, “Taketori Monogatari”, or the “Bamboo-Cutter's Tale”, about princess Kaguya hime, one of the tasks the princess sets to her suitors is to go to India to find the begging bowl of the Buddha.  Records like those produced by Xuanzang and his fellow monks, along with the stories in the sutras, likely provided the majority of what people in the Japanese archipelago knew about India, at least to begin with. Xuanzang talks about the land of India as being divided into five distinct parts—roughly the north, south, east, west, and center.  He notes that three sides face the sea and that the Snow Mountains—aka the Himalayas—are in the north.  It is, he says, “Wide in the north and narrow in the south, in the shape of a crescent moon”.  Certainly the “Wide in the north and narrow in the south” fit the subcontinent accurately enough, and it is largely surrounded by the waters of what we know as the Indian Ocean to the west, the east, and the south.  The note about the Crescent Moon might be driven by Xuanzang's understanding of a false etymology for the term “Indus”, which he claims comes from the word for “moon”.  Rather, this term appears to refer to the Indus River, also known as the Sindh or Sindhus, which comes from an ancient word meaning something like “River” or “Stream”. Xuanzang also notes that the people of the land were divided into castes, with the Brahman caste at the top of the social hierarchy.    The land was further divided into approximately 70 different countries, according to his accounts.  This is known broadly as the Early Medieval period, in India, in which the region was divided into different kingdoms and empires that rose and fell across the subcontinent, with a total size roughly equivalent to that covered by the countries of the modern European Union.  Just like Europe, there were many different polities and different languages spoken across the land – but just as Latin was the common language in Europe, due to its use in Christianity, Sanskrit was the scholarly and religious language in much of India, and could also be used as a bridge language.  Presumably, Xuanzang understood Sanskrit to some extent as a Buddhist monk.  And, just a quick note, all of this was before the introduction of Islam, though there were other religions also practiced throughout the subcontinent, but Xuanzang was primarily focused on his Buddhist studies. Xuanzang describes India as having three distinct seasons—The hot season, the rainy season, and the cold season, in that order.  Each of these were four month long periods.  Even today, the cycle of the monsoon rains is a major impact on the life of people in South Asia.  During the rainy season, the monks themselves would retreat back to their monasteries and cease their wanderings about the countryside. This tradition, called “Vassa”, is still a central practice in many Theravada Buddhist societies such as Thailand and Laos today, where they likewise experience this kind of intensely wet monsoon season. Xuanzang goes on to give an in depth analysis of the people and customs of the Indian subcontinent, as he traveled from country to country. So, as we've done before, we'll follow his lead in describing the different locations he visited. The first country of India that Xuanzang came to was the country of Lampa, or Lamapaka, thought to be modern Laghman province in Afghanistan.  At the time it was a dependency of Kapisa.  The Snow Mountains, likely meaning the Hindu Kush, the western edge of the Himalayas, lay at its north, while the “Black Mountains” surrounded it on the other three sides.  Xuanzang mentions how the people of Lampa grow non-glutinous rice—likely something similar to basmati rice, which is more prevalent in South Asian cuisine, as compared to glutinous rice like more often used in East Asia. From Lampa he headed to Nagarahara, likely referring to a site near the Kabul River associated with the ruins of a stupa called Nagara Gundi, about 4 kilometers west of modern Jalalabad, Afghanistan.  This was another vassal city-state of Kapisa.  They were still Mahayana Buddhists, but there were other religions as well, which Xuanzang refers to as “heretical”, though I'm not entirely sure how that is meant in this context.  He does say that many of the stupas were dilapidated and in poor condition. Xuanzang was now entering areas where he likely believed the historical Buddha had once walked.  In fact, Lampa was perhaps the extent of historical Buddha's travels, according to the stories and the sutras, though this seems unlikely to have been true.  The most plausible locations for the Historical Buddha's pilgrimages were along the Ganges river, which was on the other side of the subcontinent, flowing east towards modern Kolkatta and the Bengal Bay.  However, as Buddhism spread, so, too, did stories of the Buddha's travels.  And so, as far as Xuanzang was concerned, he was following in the footsteps of the Buddha. Speaking of which, at Nagarahara, Xuanzang mentions “footprints” of the Buddha.  This is a Buddhist tradition found in many places.  Xuanzang claims that the Tathagatha, the Englightened One, or the Buddha, would fly, because when he walked the land itself shook.  Footprint shapes in rock could be said to be evidence of the Buddha's travels.  Today, in many Buddhist areas you can find footprints carved into rock conforming to stories about the Buddha, such as all the toes being of the same length, or other various signs.  These may have started out as natural depressions in the rock, or pieces of artwork, but they were believed by many to be the actual point at which the Buddha himself touched down.  There are famous examples of these footprints in Sri Lanka, Thailand, and China.  Of course there are also traditions of creating images of the footprint as an object of worship.  Images of footprints, similar to images of the Great Wheel of the Law, may have been some of the earliest images for veneration, as images of the Buddha himself did not appear until much later in the tradition.  One of the oldest such footprints in Japan is at Yakushiji temple, and dated to 753.  It was created based on a rubbing brought back by an envoy to the Tang court, while they were in Chang'an. Like Buddha footprints, there are many other images and stories that show up multiple times in different places, even in Xuanzang's own narrative.  For example, in Nagarahara Xuanzang also shares a story of a cave, where an image of the Buddha could be just barely made out on the wall – maybe maybe an old carving that had just worn away, or maybe an image that was deliberately placed in the darkness as a metaphor for finding the Buddha—finding enlightenment.  This is not an uncommon theme in Buddhism as a whole.  In any case, the story around this image was that it had been placed there to subdue a naga. Now a naga is a mythical snake-like being, and  we are told that this particular naga was the reincarnation of a man who had invoked a curse on the nearby kingdom, then threw himself from a cliff in order to become a naga and sow destruction.  As the story went, the man was indeed reborn, but before he could bring destruction, the Buddha showed up and subdued him, convincing him that this was not right.  And so the naga agreed to stay in the cave, where the Buddha left an image—a shadow—to remind the naga any time that its thoughts might turn to destruction. Later in his travels, at a place name Kausambi, Xuanzang mentions another cave where the Buddha had subdued a venomous dragon and left his shadow on the cave wall.  Allowing for the possibility that the Buddha just had a particular M.O. when dealing with destructive beings, we should also consider the possibility that the story developed in one region—probably closer to the early center of Buddhism, and then traveled outward, such that it was later adopted and adapted to local traditions.  From Nagarahara, Xuanzang continued to the country of Gandhara and its capital city of Purushapura, aka modern Peshwar.  This kingdom was also under vassalage to the Kapisan king.  Here and elsewhere in the journey, Xuanzang notes not only evidence of the historical Buddha, but also monasteries and stupas purported to have been built by King Kanishka and King Asoka.  These were important figures who were held in high regard for spreading Buddhism during their reign.  Continuing through the region of Gandhara, he also passed through Udakhand and the city of Salatura, known as the birthplace of the ancient Sanskrit grammarian, Daksiputra Panini, author of the Astadhyayi [Aestudjayi].  This work is the oldest surviving description of classical Sanskrit, and used grammatical and other concepts that wouldn't be introduced into Western linguistics for eons.  Daksiputra Panini thrived around the 5th or 4th century BCE, but was likely one of the reasons that Sanskrit continued to be used as a language of scholarship and learning even as it died out of usage as the day to day language of the common people.  His works and legacy would have been invaluable to translators like Xuanzang in understanding and translating from Sanskrit. Xuanzang continued on his journey to Kashmira, situated in the Kashmir Valley.  This valley sits between the modern states of Pakistan and India, and its ownership is actively disputed by each.  It is the namesake of the famous cashmere wool—wool from the winter coats of a type of goat that was bred in the mountainous regions.  The winter coat would be made of soft, downy fibers and would naturally fall out in the spring, which the goatherds harvested and made into an extremely fine wool.  In the 7th century and earlier, however, the region was known not as much for its wool, but as a center for Hindu and Buddhist studies.  Xuanzang ended up spending two years in Kashmira studying with teachers there.  Eventually, though, he continued on, passing through the country of Rajpura, and continuing on to Takka and the city of Sakala—modern day Sialkot in the Punjab region of modern Pakistan.  Leaving Sakala, he was traveling with a group when suddenly disaster struck and they were accosted by a group of bandits.  They took the clothes and money of Xuanzang and those with him and then they drove the group into a dry pond in an attempt to corral them while they figured out what they would do—presumably meaning kill them all.  Fortunately for the group, there was a water drain at the southern edge of the pond large enough for one man to pass through.  Xuanzang and one other went through the gap and they were able to escape to a nearby village.  Once they got there, they told the people what had happened, and the villagers quickly gathered weapons and ran out to confront the brigands, who saw a large group coming and ran away.  Thus they were able to rescue the rest of Xuanzang's traveling companions.  Xuanzang's companions were devastated, having lost all of their possessions.  However, Xuanzang comforted them.  After all, they still had their lives.  By this time, Xuanzang had certainly seen his fair share of life and death problems along the road.  They continued on, still in the country of Takka, to the next great city.  There they met a Brahman, and once they told him what had happened, he started marshalling the forces of the city on their behalf.  During Xuanzang's stay in Kashmira, he had built a reputation, and people knew of the quote-unquote “Chinese monk”.  And even though the people in this region were not necessarily Buddhist—many were “heretics” likely referring to those of Hindu faith—the people responded to this pre-Internet “GoFundMe” request with incredible generosity.  They brought Xuanzang food and cloth to make into suits of clothes.  Xuanzang distributed this to his travel companions, and ended up still having enough cloth for 50 suits of clothes himself.  He then stayed at that city a month. It is odd that they don't seem to mention the name of this location.  Perhaps there is something unspeakable about it?  Still, it seems that they were quite generous, even if they were “heretics” according to Xuanzang. From the country of Takka, he next proceeded to the kingdom of Cinabhukti, where he spent 14 months—just over a year—studying with the monks there.  Once he had learned what he could, he proceeded onwards, passing through several countries in northern India until he came to the headwaters of the sacred Ganges rivers.  The Indus and the Ganges rivers are in many ways similar to the Yellow River and Yangzi, at least in regards to their importance to the people of India.  However, whereas the Yellow River and Yangzi both flow east towards the Pacific Ocean, the Indus and Ganges flow in opposite directions.  The Indus flows southwest, from the Himalayas down through modern India into modern Pakistan, emptying into the western Indian Ocean.  The Ganges flows east along the base of the Himalayas and enters the eastern Indian Ocean at Kolkatta.   At the headwaters of the Ganges, Xuanzang found a Buddhist monk named Jayagupta and chose to spend the winter and half of the following spring listening to his sermons and learning at his feet. From there he continued his travels, and ended up being summoned by King Harshavardhana of Kanyakubja, known today as the modern city of Kannauj.  Harshavardhana ruled an immense state that covered much of the territory around the sacred Ganges river.  As word of this strange monk from a far off land reached him, the King wanted to see him for himself.  Xuanzang stayed in Kannauj for three months, completing his studies of the Vibhasha Shastra, aka the Abhidarmma Mahavibhasha Shastra, known in Japanese as the Abidatsuma Daibibasharon, or just as the Daibibasharon or the Basharon, with the latter two terms referring to the translations that Xuanzang performed.   This work is not a sutra, per se, but rather an encyclopedic work that attempted to speak on all of the various doctrinal issues of its day.  It is thought to have been authored around 150 CE, and was influential in the Buddhist teachings of Kashmira, when that was a center of Orthodoxy at the time.  This is what Xuanzang had started studying, and it seems that in Kannauj he was finally able to grasp everything he felt he needed to know about it in order to effectively translate it and teach it when he returned.  That said, his quest was not over.  And after his time in Kannauj, he decided to continue on. His next stop was at the city of Ayodhya.  This was—and is—a city of particular importance in Hindu traditions.  It is said to be the city mentioned in the epic tale known as the Ramayana, though many argue that it was simply named that later in honor of that ancient city.  It does appear to be a city that the historical Buddha, Siddhartha Gautama, visited and where he preached.  It was also the home of a famous monk from Gandhara who authored a number of Buddhist tomes and was considered, at least by Xuanzang, a proper Boddhisatva.  And so Xuanzang spent some time paying homage to the places where the Buddha and other holy figures had once walked. “Ayodhya” appears in many forms across Asia.  It is a major pilgrimage center, and the city of “Ayutthaya” in Thailand was named for it, evoking the Ramayana—known in Thai as the Ramakien—which they would adopt as their own national story.  In Silla, there is a story that queen Boju, aka Heo Hwang-ok, wife to the 2nd century King Suro of Geumgwan Gaya, traveled to the peninsula all the way from the foreign country of “Ayuta”, thought to mean Ayodhya.  Her story was written down in the Gaya histories and survives as a fragment found in the Samguk Yusa.  Members of the Gimhae Kim, Gimhae Heo, and Incheon Yi clans all trace their lineage back to her and King Suro. From Ayodhya, Xuanzang took a trip down the Ganges river.  The boat was packed to bursting with some 80 other travelers, and as they traveled towards a particularly heavily forested area, they were set upon by bandits, who rowed their ships out from hiding in the trees and forced the travelers to the shore.  There the bandits made all the travelers strip down and take off their clothing so that the bandits could search for gold or valuables.  According to Xuanzang's biography, these bandits were followers of Durga, a Hindu warrior-goddess, and it is said that each year they would look for someone of particularly handsome features to sacrifice to her.  With Xuanzang's foreign features, they chose him.  And so they took him to be killed.  Xuanzang mentioned that he was on a pilgrimage, and that by interrupting him before they finished he was worried it might be inauspicious for them, but he didn't put up a fight and merely asked to be given time to meditate and calm his mind and that they perform the execution quickly so that he wouldn't even notice. From there, according to the story, a series of miracles occurred that ended up with Xuanzang being released and the bandits worshipping at his feet.  It is times like this we must remember that this biography was being written by Xuanzang's students based on stories he told them about his travels.  While being accosted by bandits on the river strikes me as perfectly plausible, we don't necessarily have the most reliable narrators, so I'm going to have to wonder about the rest.  Speaking of unreliable narration, the exact route that Xuanzang traveled from here on is unclear to me, based on his stated goals and where he was going.  It is possible that he was wandering as opportunities presented themselves —I don't know that he had any kind of map or GPS, like we've said in the past.  And it may be that the routes from one place to another were not always straightforward.  Regardless, he seems to wander southeast for a period before turning again to the north and eventually reaching the city of Shravasti. Shravasti appeared in our discussion of the men of Tukhara in Episode 119.  With the men of Tukhara there was also mentioned a woman from Shravasti.  While it is unlikely that was actually the case—the names were probably about individuals from the Ryukyuan island chain rather than from India—it is probably worth nothing that Shravasti was a thriving place in ancient times.  It was at one time the capital city of the kingdom of Kosala, sharing that distinction with the city of Ayodhya, back in the 7th to 5th centuries BCE.  It is also where the historical Buddha, Siddhartha Gautama, was said to have spend many years of his life.  This latter fact would have no doubt made it a place of particular importance to Xuanzang on his journeys. From there he traveled east, ending up following the foothills of the Himalayas, and finally came to some of the most central pilgrimages sites for followers of the historical Buddha.  First, he reached Lumbini wood, in modern Nepal, said to have been the birthplace of Prince Siddhartha Gautama, the Buddha.  And then he visited Kushinagara, the site where the Buddha ascended to nirvana—in other words, the place where he passed away.  From there, he traveled to Varanasi, and the deer park monastery, at the place where the Buddha is said to have given one of his most famous sermons.  He even visited the Bodhi tree, the tree under which Siddhartha Gautama is said to have attained enlightenment.  He spent eight or nine days there at Bodhgaya, and word must have spread about his arrival, because several monks from the eminent Nalanda Monastery called upon him and asked him to come to the monastery with them. Nalanda Monastery was about 80 km from Bodhgaya.  This was a grand monastery and center of learning—some say that it was, for a time, the greatest in the world.  It had been founded in the 5th century by the Gupta dynasty, and many of the Gupta rulers and others donated to support the monastery, which also acted as a university.  After the fall of the Gupta dynasty, the monastery was supported by King Harsha of Kannauj, whom Xuanzang had visited earlier.  It ultimately thrived for some 750 years, and is considered by some to be the oldest residential university—meaning that students would come to the temple complex and stay in residence for years at a time to study.  According to Xuanzang, Nalanda hosted some 10,000 monks. Including hosts and guests.  They didn't only study Buddhist teachings, but also logic, grammar, medicine, and divination.  Lectures were given at more than 100 separate places—or classrooms—every day.  It was at Nalanda, that Xuanzang would meet the teacher Silabhadra, who was known as the Right Dharma Store.  Xuanzang requested that he be allowed to study the Yogacharabhumi Shastra—the Yugashijiron, in Japanese.  This is the work that Xuanzang is said to have been most interested in, and one of the works that he is credited with bringing back in one of the first full translations to the Tang dynasty and then to others in East Asia.  It is an encyclopedic work dedicated to the various forms of Yogacara practice, which focuses on the mental disciplines, and includes yoga and meditation practices.  It has a huge influence on nearly all Mahayana schools, including things like the famous Zen and Pure Land schools of Buddhism.  The Yogacharabhumi Shastra is the earliest such encyclopedic work, compiled between the 3rd and 5th centuries—so even if the monk Faxian had brought portions of it back, it was probably not in the final form that Xuanzang was able to access. Silabhadra, for his part, was an ancient teacher—some put his age at 106 years, and his son was in his 70s.  He was one of the few at Nalandra who supposedly knew all of the various texts that they had at the monastery, including the Yogacarabhumi Shastra.  Xuanzang seems to have been quite pleased to study under him.  Xuanzang stayed at the house of Silabhadra's son, Buddhabhadra, and they welcomed him with entertainment that lasted seven days.  We are told that he was then given his own lodgings, a stipend of spices, incense, rice, oil, butter, and milk, along with a servant and a Brahman.  As a visiting monk, he was not responsible for the normal monastic duties, instead being expected to spend the time in study.  Going out, he was carried around by an elephant.   This was certainly the royal treatment. Xuanzang's life at Nalandra wasn't all books: south of the monastery was the city of Rajagrha, the old capital of the kingdom of Magadha, where the ancient Gupta kings had once lived, and on occasional breaks from his studies, Xuanzang would venture out to see the various holy sites.  This included the famous Mt. Grdhrakuta, or Vulture Peak, a location said to be favored by the historical Buddha and central to the Lotus Sutra, arguably the founding document of Mahayana Buddhist tradition. After all, “Mahayana” means “Greater Vehicle” and it is in the Lotus Sutra that we see the metaphor of using different vehicles to escape a burning house.   We've already talked a bit about how the image of Vulture Peak had already become important in Japanese Buddhism: In Episode 112 we talked about how in 648, Abe no Oho-omi had drums piled up at Shitennoji in the shape of Vulture Peak. But although the sightseeing definitely enhanced his experience, Xuanzang was first and foremost there to study.  He spent 15 months just listening to his teacher expound on the Yogacarabhumi Shastra, but he also heard expositions on various other teachings as well.  He ended up studying at Nalandra Monastery for 5 years, gaining a much better understanding of Sanskrit and the various texts, which would be critically important when it came to translating them, later. But, Xuanzang was not one to stay in any one place forever, and so after 5 years—some 8 years or more into his journey, he continued on, following the Ganges east, to modern Bangladesh.  Here he heard about various other lands, such as Dvarapati—possibly referring to Dvaravati, in modern Thailand, as well as Kamalanka and Isanapura.  The latter was in modern Cambodia, the capital of the ancient Chenla kingdom.  Then Mahacampa—possibly referring to the Champa region of Vietnam—and the country of Yamanadvipa.  But there was still more of India for Xuanzang to discover, and more teachings to uncover, and so Xuanzang decided instead to head southwest, following the coast.  He heard of the country of Sinhala, referring to the island of Sri Lanka, but he was urged not to go by ship, as the long journey was perilous.  Instead he could stay on relatively dry land and head down to the southern tip of the subcontinent and then make a quick hop from there across to the island.  He traveled a long distance, all the way down to Kancipuram, the seat of the Pallava dynasty, near modern day Chennai.  From the seaport near Kancipuram, it was only three days to Sinhala—that is to say Sri Lanka—but before he could set out, he met a group of monks who had just arrived.  They told him that the king of Sinhala had died , and there was a great famine and civil disturbances.  So they had fled with some 300 other monks. Xuanzang eventually decided not to make the journey, but he did talk with the monks and gathered information on the lands to the south, on Sri Lanka, and on the islands south of that, by which I suspect he may have meant the Maldives.  While Sri Lanka is an area important to Buddhist scholarship, particularly to the Theravada schools, this likely did not impress Xuanzang, and indeed he seemed to feel that his studies in Nalanda had more than provided him what he needed.  Sri Lanka, however, is the source of the Pali canon, one of the most complete early canons of Buddhism, which had a huge influence on Theravada Buddhism in Southeast Asia and elsewhere. So Xuanzang took plenty of notes but decided to forego the ocean voyage and headed northwest, instead.  He traveled across the breadth of India to Gujarat, and then turned back east, returning to pay respects once more to his teacher in Nalanda.  While there he heard of another virtuous monk named Prajnabhadra at a nearby monastery.  And so he went to spend several months with him, as well.  He also studied with a layman, Sastrin Jayasena, at Stickwood Hill.  Jayasena was a ksatriya, or nobleman, by birth, and studied both Buddhist and non-Buddhist texts.  He was courted by kings, but had left to continue his studies.  Xuanzang studied with him for another couple of years. Xuanzang remained at Nalanda, learning and teaching, expounding on what he had learned and gathering many copies of the various documents that he wished to take back with him, though he wondered how he might do it.  In the meantime, he also acquired quite the reputation.  We are told that King Siladitya had asked Nalanda for monks who could refute Theravada teachings, and Xuanzang agreed to go.  It isn't clear, but it seems that “Siladitya” was a title, and likely referred to King Harsha of Kannauj, whom we mentioned earlier.  Since he was a foreigner, then there could be no trouble that was brought on Nalanda and the other monks if he did poorly.  While he was waiting to hear back from Siladitya's court, which was apparently taking time to arrange things, the king of Kamarupta reached out to Nalanda with a request that Xuanzang come visit them.  While Xuanzang was reluctant to be gone too long, he was eventually encouraged to go and assuage the king. Kamarupta was a kingdom around the modern Assam region, ruled by King Bhaskaravarman, also known as King Kumara, a royal title.  This kingdom included parts of Bangladesh, Bhutan, and Nepal.  Bhaskaravarman, like so many other regents, seems to have been intrigued by the presence of this foreign monk, who had traveled all this way and who had studied at the famous Nalanda Monastery in Magadha. He invited Xuanzang to come to him.  Xuanzang's teacher, Silabhadra, had exhorted him to spread the right Dharma, and to even go to those non-Buddhists in hopes that they might be converted, or at least partially swayed. King Bhaskaravarman was quite taken with Xuanzang, wining and dining him while listening to him preach.  While there, Xuanzang learned about the country of Kamarupta.  He also learned about a path north, by which it was said it was a two month journey to arrive at the land of Shu, in the Sichuan Basin, on the upper reaches of the Yangzi – a kind of shortcut back to the Tang court.  However, the journey was treacherous—possibly even more treacherous than the journey to India had been. Eventually word reached the ears of King Siladitya that Xuanzang was at the court of King Bhaskaravarman, and Siladitya got quite upset.  Xuanzang had not yet come to *his* court, so Siladitya demanded that Bhaskaravarman send the monk to him immediately.  Bhaskaravarman refused, saying he'd rather give Siladitya his own head, which Siladitya said he would gladly accept.  Bhaskaravarman realized he may have miscalculated, and so he sailed up the Ganges with a host of men and Xuanzang to meet with Siladitya.  After a bit of posturing, Siladitya met with Xuanzang, who went with him, and eventually confronted the members of the Theravada sect in debate.  Apparently it almost got ugly, but for the King's intervention.  After a particularly devastating critique of the Theravada position, the Theravada monks are blamed for trying to use violence against Xuanzang and his fellow Mahayana monks from Nalanda, who were prepared to defend themselves.  The King had to step in and break it up before it went too far. Ultimately, Xuanzang was a celebrity at this point and both kings seem to have supported him, especially as he was realizing it was about time to head back to his own country.  Both kings was offered ships, should Xuanzang wish to sail south and then up the coast.  However, Xuanzang elected to take the northern route, hoping to go back through Gaochang, and see that city and its ruler again.  And so the Kings gave him money and valuables , along with wagons for all of the texts.  They also sent an army to protect all of the treasures, and even an elephant and more – sending him back in style with a huge send-off. So Xuanzang retraced his earlier steps, this time on an elephant.  He traveled back to Taxila, to Kashmir, and beyond.  He was invited to stay in Kashmira, but because of his retinue, he wasn't quite at leisure to just go where he wanted.  At one point, near Kapisa—modern Bagram, north of Kabul—they had to cross a river, and about 50 of the almost 700 documents were lost.  The King of Kapisa heard of this and had his own monks make copies to replace them based on their own schools.  The King of Kasmira, hearing that he was in Kapisa, also came to pay his respects. Xuanzang traveled with the King of Kapisa northwest for over a month and reached Lampaka, where he did take some time to visit the various holy sites before continuing northwest.  They had to cross the Snow Mountains—the outskirts of the Himalayas, and even though it wasn't the highest part of the range it was still challenging.  He had to dismount his elephant and travel on foot.  Finally, after going over the high mountains and coming down, he arrived back in the region of Tukhara, in the country of Khowst.  He then came to Kunduz, and paid his respects to the grandson of Yehu Khan.  He was given more guards to escort him eastward, traveling with some merchants.  This was back in Gokturk controlled lands, over a decade later than when he had last visited.  He continued east to Badakshan, stopping there for a month because of the cold weather and snow.  He eventually traveled through the regions of Tukhara and over the Pamir range.  He came down on the side of the Tarim Basin, and noted how the rivers on one side flowed west, while on the other side they flowed east.  The goings were treacherous, and at one point they were beset by bandits.  Though he and the documents were safe, his elephant panicked and fled into the river and drowned.  He eventually ended up in the country of Kashgar, in modern Xinjiang province, at the western edge of the Taklamakan desert. From there he had two options.  He could go north and hug the southern edge of the Tianshan mountains, or he could stay to the south, along the northern edge of the Himalayan range and the Tibetan plateau.  He chose to go south.  He traveled through Khotan, a land of wool and carpets.  This was a major trade kingdom, and they also grew mulberry trees for silkworms, and were known for their jade.  The king himself heard of Xuanzang and welcomed him, as many others had done.  While he was staying at the Khotanese capital, Xuanzang penned a letter to the Tang court, letting them know of his journey, and that he was returning.  He sent it with some merchants and a man of Gaochang to deliver it to the court. Remember, Xuanzang had left the Tang empire illegally.  Unless he wanted to sneak back in his best hope was that the court was willing to forgive and forget all of that, given everything that he was bringing back with him.  The wait was no doubt agonizing, but he did get a letter back.  It assured him that he was welcome back, and that all of the kingdoms from Khotan back to the governor of Dunhuang had been made aware and were ready to receive him. With such assurances, Xuanzang packed up and headed out.  The king of Khotan granted him more gifts to help see him on his way.  Nonetheless, there was still a perilous journey ahead.  Even knowing the way, the road went through miles and miles of desert, such that in some places you could only tell the trail by the bleached bones of horses and travelers who had not been so fortunate.  Eventually, however, Xuanzang made it to the Jumo River and then on to Dunhuang, from whence he was eventually escorted back to the capital city. It was now the year 645, the year of the Isshi Incident in Yamato and the death of Soga.  Xuanzang had been gone for approximately 16 years.  In that time, the Tang had defeated the Gokturks and taken Gaochang, expanding their control over the trade routes in the desert.  Xuanzang, for his part, was bringing back 657 scriptures, bound in 520 bundles carried by a train of some 20 horses.  He was given a hero's welcome, and eventually he would be set up in a monastery where he could begin the next part of his journey:  Translating all of these books. This was the work of a lifetime, but it is one that would have a profound impact on Buddhism across East Asia.  Xuanzang's translations would revolutionize the understanding of Mahayana Buddhist teachings, and students would come from as far away as the Yamato court to study under him and learn from the teacher who studied and taught at none other than Nalanda monastery itself.  His school would become popular in the Yamato capital, and the main school of several temples, at least for a time.  In addition, his accounts and his biography would introduce many people to the wider world of central and south Asia.  While I could go on, this has already been a story in three parts, and this is, after all, the Chronicles of Japan, so we should probably tune back into what is going on with Yamato.  Next episode, we'll look at one of the most detailed accounts we have of a mission to Chang'an. Until then, I hope that this has been enjoyable.  Xuanzang's story is one of those that isn't just about him, but about the interconnected nature of the entire world at the time.  While his journey is quite epic, there were many people traveling the roads, though most of them didn't write about it afterwards.  People, artifacts, and ideas traveled much greater distances than we often consider at this time, well before any kind of modern travel.  It was dangerous, but often lucrative, and it meant that various regions could have influence well beyond what one might expect. And so, thank you once again for listening and for all of your support. If you like what we are doing, please 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 reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan

Konfuzius, Mohammed, Siddhartha Gautama (genannt Buddha) oder Zarathustra sind bekannte Religionsstifter. Ebenso zählen uns weniger geläufige Namen wie Parshvanata, Laozi oder Sultan Sahak dazu. Auch Jesus Christus wird als Stifter einer Weltreligion angesehen, nämlich des Christentums. Angesichts dieser verwirrenden Vielfalt von Religionen denken viele, dass es gleichgültig sei, an was man glaube, Hauptsache, man sei damit glücklich. Oder es wird behauptet, hinter all den unterschiedlichen Göttern stecke nur ein einziger Gott, der sich auf unterschiedliche Weise in den verschiedenen Religionen verehren lasse. Ein Gott also, der viele Namen habe, je nach Vorstellung der Menschen, die sich zu ihm halten.Jesus Christus allerdings bricht mit diesen Vorstellungen radikal. Er nimmt für sich in Anspruch, dass er der Weg, die Wahrheit und das Leben ist und dass niemand zu Gott kommen kann als nur durch ihn (Johannes 14,6). Das schließt die Annahme aus, es gebe viele Wege – auch über andere Religionen – zu Gott. Jesus Christus allein beansprucht, dass er ganz Gott ist, der Mensch wurde und sich uns somit unmittelbar und verständlich offenbart hat. Nur über ihn können wir Gott kennenlernen, wie er wirklich ist (Kolosser 1,15). Seine Einzigartigkeit wird schließlich ganz besonders dadurch belegt, dass er nach dem Zeugnis der Heiligen Schrift der Einzige ist, der von den Toten auferstanden ist. Dieser Umstand gibt allen, die an ihn glauben, die Gewissheit, dass sie auch von den Toten auferstehen und ewiges Leben bei Gott haben werden.In Jesus liegt der entscheidende Unterschied. Seinetwegen habe ich eine sichere Hoffnung, die über dieses Leben hinausgeht!Daniela BernhardDiese und viele weitere Andachten online lesenWeitere Informationen zu »Leben ist mehr« erhalten Sie unter www.lebenistmehr.deAudioaufnahmen: Radio Segenswelle

A conversation between Albert Camus and Siddhartha Gautama

Well, now we know. That is, we know how the vote tally turned out. What we don't know for sure is what will happen next. As I said in closing the last podcast, we are waiting for the next number of shoes to drop. But many of our fellow citizens are worried that they know all too well what is coming, ranging from your worst nightmare to the final establishment of Valhalla on Earth. But this time the hall will include only the living survivors, not those who died in battle, as in the Norse myth. We have been here before politically, which will be remembered by all but those who voted for the first time in this election, who may have known only the recent history, and thus are doomed to repeat it, according to Churchill (who should know). The sanctification of former President George W. Bush by certain religious groups, particularly in his second campaign and term in office, presaged the elevation of the current President-elect to the status of being anointed by God to lead the country. Vilification by the other side reached similar levels of hysteria, if memory serves. One might regard the entire campaign as an example of confirmation bias on steroids. Both sides interpreted events — crowd size, 50-50 polls, mob hysteria at rallies — as confirming their most cherished hopes for victory. Only time will tell which, if either, is the extreme position out of touch with reality. Midterms may be the next major tilt of the teeter-totter. Meanwhile, let us return to the central focus of Zen — reality itself, the ultimate in vacillation. Like a Taoist shaggy dog story, this may be good, but it could be bad. Through this lens, the question arises as to exactly how important — how relevant — the political landscape can possibly be, to the living-out of our daily Zen lives? It might provide a bit of perspective to recall that Buddha did not buck the political establishment of his time in India. Which, if my poor understanding of history is correct, was based on the caste system — from the Brahmin, or priests at the top of the pyramid — to Sudra, or commoners, peasants and servants, at the bottom. Completely outside the box were the outcasts, out-of-caste members of the society — untouchables — who were employed as street sweepers and latrine cleaners. From an online search we find the following AI-assisted definition: India's caste system is a social hierarchy that divides people into groups based on ritual purity and is passed down through families. It has been in place for at least 3,000 years and is considered one of the world's oldest social hierarchies. The caste system dictates many aspects of a person's life, including their profession, who they can marry, and their social standing. The system apparently does allow for some upward social mobility as it functions in modernity, but it appears that originally, the level into which you were born pretty much determined your fate and future in society — what degree of influence you might have on the social sphere, and its degree of influence on your personal sphere. Needless to say, it was an asymmetrical relationship at best. Buddha was born into the Kshatriya, or warrior caste, second only to the Brahmin. Which makes me wonder if he was basically a late-blooming draft-dodger, or resistant to implementing the military misadventures of his overlords. I am fairly certain that had he been born into the lower classes, or as an untouchable, he would not have been able to carry out his program of establishing Sangha, the original order of monks and nuns. It is notable that many who joined him were of his same caste, some related to Siddhartha Gautama by blood. It is also noteworthy that whoever initially conceived the caste system, they justified it based on a notion of inborn “ritual purity.” Compare to today's stiff-necked, toxic, entrenched and unyielding attitudes on racial and ethnic superiority. In the last segment I encouraged you to vote, without consideration of how you vote or for whom, other than to vote your conscience and for the future. You may have been surprised, as I was, at the outcome, either distressingly disappointed, or irrationally exuberant. In either case, I suggest tempering your expectations as to what may transpire in the next four-year cycle. Again, we have been here, done this, seen this movie, and rode this rodeo, before. The pendulum swings. Though, admittedly, if it swings to far it may break its mount. Uchiyama-roshi, in “Deepest Practice, Deepest Wisdom,” which we have been studying in the Tuesday evening Cloud Dharma readings this year, encourages us to look at our present life as if we had been aborted at the beginning. That way, we would never even have been here to suffer the vagaries of our lifetime. A less extreme thought experiment is to imagine that you were born into another period in history. In any time, if you lived to the full “three-score-and-ten” lifespan of tradition, the passing political pageantry of a given period may or may not have had any substantial effect upon you. You may have perished in the Revolutionary War, or been enslaved during the Civil War, or you may have been so far removed from the fray that you survived relatively unscathed. In the context of geologic time, a human lifetime is equivalent to the blink of a gnat's eyelash in human time. In any case, how you lived and died mattered more within your personal sphere of experience and influence, than did the likely impact of your life on the social sphere. It is an asymmetrical relationship at best, and even more so as regards the natural and universal spheres. You may counter with the “great man” theory of history, but that assumes a lot, is over-simplistic, and in any case applies to very few individuals. Most of us are statistical placeholders. So, what to do? I like the old aphorism, “tend to your own knitting.” Not much actual knitting is going on these days, of course, but it points to the same idea as Matsuoka-roshi's response to the question of how to take up so-called “engaged Buddhism.” He would assume the zazen posture and say: This is the most you can do. A more ancient saying from a Ch'an poem of about 600 CE — third patriarch Sengcan's Hsinhsinming; Trust in Mind — takes this idea to a new, nondual level: In this world of suchness there is neither self nor other-than-selfTo come into harmony with this reality just simply say, when doubt arises, “Not-two.”In this “not-two” nothing is separate, nothing is excluded.No matter when or where, enlightenment means entering this truth. So I suggest that when doubt arises in the context of concerning and confusing developments in the social sphere — or even the natural or universal spheres — that we simply double down on Zen. In Zen, even the opposing political parties and their policies are “not-two.” This is not simple. Nor is it easy. But where are you going to find the answers to the social and political dilemmas we face today, if not in your meditation? Remember the old spiritual, “O sinner man, where you gonna run to? All on that day?” Well, every day is “that day” in Zen. I remember an old friend quoting an Indian guru, repeating over and over: “Every day, every day, every day — you must die a little to become the Buddha!” He would do it with an exaggerated East Indian accent, his voice rising higher and higher with each recitation, until he had you in stitches, your stomach hurting from laughing. But, you say, this is not a laughing matter. Are you so sure? It's either laugh or cry, as we say. Only you can determine whether your life is a melodrama, a tragedy, a comedy, or a tragicomedy. The frustration we feel in our inability to influence the outer spheres of our reality to move in the direction we want to see them evolve stems mainly from the futility of any such endeavor. The most we can do to have a direct influence is to put our attention and effort into the personal sphere, beginning on the cushion. The ripple effect hopefully ensues. The Bodhisattva Vow to “save or free all beings” is not a directive to take to the streets and lead the charge toward the elusive “arc of the moral universe bending toward justice.” MLK was a modern bodhisattva who appreciated the limits of what he could do in this regard, but expressed a deep faith that however futile his efforts might be, this is the inevitable direction of existence. In Buddhism, it is the wisdom of waking up to reality, in which we pray “May all beings be happy.” But with reality as it actually is, with aging, sickness and death baked into the cake. By their example, bodhisattvas help all beings to save themselves from their own ignorance, beginning at home, like any form of charity, and up close and personal. We have to get our oxygen mask firmly in place before we can effectively help anyone else. We do so by sharing with them the excellent method of zazen. In the next episode of UnMind, the last segment of 2024, we will return to our primary focus on the practical aspects of Zen in daily life. The “design intent” of Zen and zazen, so to speak. Stay tuned. 2025 is the 85thanniversary year of Matsuoka-roshi's coming to America. Please celebrate by intensifying your practice.

In this episode of The Spiritual Rabbit Hole, we explore the timeless wisdom of Buddhism, from the journey of Siddhartha Gautama to the core beliefs and practices that shape this ancient path. We'll discuss the Four Noble Truths, the Eightfold Path, and the Buddhist perspective on karma, mindfulness, and compassion. Join us as we dive into how Buddhism offers a guide to inner peace and self-transformation, focusing on taking personal responsibility for one's well-being and finding freedom from suffering. Perfect for anyone curious about how Buddhist teachings can resonate in today's world. To learn more about Nicole, Kristin, and Glenda and their spiritual community, visit the Soul on a Voyage website, ⁠soulonavoyage.com⁠. If you would like to schedule an appointment with Nicole Glosser, you may do so through her website, ⁠nicoleglosser.com⁠. To find out more about the services Kristin Daniels has to offer, visit her website ⁠balancewithKristin.com⁠. If you want to work with Glenda, email her at ⁠gsintuitivecalling@gmail.com⁠.

A fresh and engaging re-telling of Siddhartha Gautama's quest for Awakening. In particular, Vajragupta focuses on the moment of crisis when Gautama realises that the ascetic practices, and everything else he has tried, have got him no nearer Enlightenment. Sometimes it is in a moment of crisis that the ordinary mind gives up; it cracks and new light shines through. In Gautama's case, he suddenly remembers an incident from his childhood, sitting under a rose-apple tree. This talk was given at Croydon Buddhist Centre for Buddha Day, 2024. *** Subscribe to our Free Buddhist Audio podcast:  On Apple Podcasts | On Spotify | On Google Podcasts A full, curated, quality Dharma talk, every week. 3,000,000 downloads and counting!Subscribe to our Dharmabytes podcast:  On Apple Podcasts | On Spotify | On Google Podcasts Bite-sized inspiration three times every week. Subscribe using these RSS feeds or search for Free Buddhist Audio or Dharmabytes in your favorite podcast service! Help us keep FBA Podcasts free for everyone: donate now! Follow Free Buddhist Audio: YouTube  |  Instagram  |  Twitter  |  Facebook  |  Soundcloud  

In der letzten Folge haben wir ja über Siddhartha Gautama, also den ersten Buddha, und seine Lehren gesprochen. In dieser Folge fragen wir uns: Wie wird aus dieser Lehre dann eigentlich eine Weltreligion? Wie hat sich das entwickelt, was unterscheidet das sogenannte "große Fahrzeug", also den Buddhismus z.B. in China und Japan vom "kleinen Fahrzeug", also dem Buddhismus z.B. in Thailand und Sri Lanka? Welche Rolle spielt der Dalai Lama und was ist Zen? Darüber spreche ich mit Helwig Schmidt-Glintzer. Er ist Seniorprofessor für Sinologie an der Universität Tübingen. Dieser Podcast ist nur durch eure finanzielle Hilfe möglich. Bitte unterstützt ihn auf https://steadyhq.com/geister. Wer das macht, erhält jeden Monat eine Special-Folge, in der ich mit dem Philosophen Jens Pier einen Text diskutiere, zu dem es vorher auf unserem Discord-Server einen Lesekreis geben wird. Und auf diesen Server kommt ihr, wenn Ihr uns auf Steady unterstützt. Schreibt mir Feedback und Anregungen gerne an geisterpodcast@gmail.com! Ihr findet geister auch auf Instagram und Twitter. Mich auch: Instagram, Twitter Ich mache außerdem noch den Film-Podcast CUTS, hört doch mal rein. Vielen Dank und bis nächste Woche! Danke an alle, die uns mit mehr als 5€ im Monat unterstützen! Alexander Steinkampf Reiner Beyer-Meklenburg Sören Hinze Pascal Ehrlich Samuel Engel Danai Gavranidou

In dieser Folge sprechen wir über den wohl einflussreichsten Denker der indischen Antike, wenn es um die Geistesgeschichte geht: Buddha. Wer war Siddhartha Gautama, gab es ihn wirklich - und was waren seine Lehren? Darüber spreche ich mit Sebastian Gäb, der dazu das Buch "Die Philosophie des Buddha" geschrieben hat. Er ist Professur für Religionsphilosophie an der LMU München.

The DharmaByte™ version of this segment will post in the STO newsletter the first week of November. This UnMind podcast will drop on Wednesday after election day, which is November 5th. The next segment of Election Year Zen will be posted on December 4th, barring unforeseen circumstances such as an outright armed revolution — or “the new civil war” as it has been billed in some quarters — an implied threat depending upon the outcome of the election. In Zen, of course, all future circumstances are unforeseen by definition. Unless you believe in prophecy. In this segment I will encourage you to vote, which I understand may not be necessary. Indeed, I have already voted. I have no desire to influence how you vote in terms of partisan politics, or in favor of which candidate or party conforms more closely to my own view. You should “vote your conscience,” in the current term of art. Or vote for the future — which seems contradictory to Zen's “being in the moment.” Remember, in Zen we do not deny the possibility of the reality of karmic consequences occurring over the “Three Times” of Buddhism — past, future, and present. Low voter turnout is a concern of the professionals in this election and has always troubled me somewhat. I mean, how important is all this political posturing, when a large segment of the populace does not even exercise their right to vote? I do not mean to suggest that 100% turnout would somehow cure the many ills that befall our system of elected government. For one thing the third or more eligible voters who fail to turn out are not likely to be informed on issues, or qualifications of candidates on the ballots, let alone cognizant of the long-term effects of their vote. I feel confident, however, that readers of my DharmaByte™ column and followers of my podcast share a significant enough degree of concern, and have a sufficient grasp of the stakes in the outcome, to make intelligent and caring choices. Otherwise, you probably would not be listening to this. As I mentioned in the last Election Year Zen segment, I believe the most important measure of merit for a party or candidate to take office is the degree of their conformance to the principles of buddha-dharma, as I understand them. Quoting myself: I leave it to you to decide whether or not, and to what degree, your candidate for the highest office in the land, the most powerful secular position on Earth, are in harmony with these compassionate aspirations. But remember that the teachings of Buddhism were never meant to be held up to criticize others, but to reflect back upon yourself and your own behavior. The “mirror of Zen reflects all” — the good, the bad, and the ugly — without discrimination. You and your behavior are also reflected in that Precious Mirror. President Jimmy Carter made news recently, first by surviving to his 100th birthday, then by declaring that he wanted to live long enough to vote, one supposes for the opportunity to elect a non-white non-male president for the first time in history. I met President Carter during his successful run for the presidency, when he visited the office of the consumer research company that I joined in moving to Georgia in 1970. What do you suppose is so important in his mind about this election, that he expressed his intent to vote for or against one of the candidates? As the former president most famous for his contributions to humanity after his term in office, what do you make of this kind of commitment to the democratic process? I think we can assume that he harbors a belief in the long-term viability of the benefits of the democratic republic for the future of the human race, on a larger timeline than the next four-year election cycle. Let us turn back to the acronym: V-O-T-E, with which I titled the opening haiku poem. One interpretation that came to me is: “Vote Once for Time Eternal.” At my age, it becomes obvious that however I vote, it will probably have little effect upon my personal sphere, with what little future time I have left. But it raises a question. What are we voting for, exactly? The current trope is, “for the children.” Commentators and candidates take up the theme, appealing to the sentiment or question of what kind of country we will leave for the next generations of children and grandchildren. I suggest that we expand our time horizon to a relatively infinite scale. In the Lifespan Chapter of the Lotus Sutra, on which I gave a dharma talk recently, the point is that Buddha's physical death, or Parinirvana, is only apparent. The truth is that Buddha is still here, forever, but cannot be seen by ordinary vision. Thus, what Buddha was, or is, has only a circumstantial and temporary connection to the person known as Siddhartha Gautama, the conditioned self of incarnation. Similarly, can we look at the act of voting in this election in a larger context? Not in the light of its connection to the short-term effects it may or may not have on the social sphere in the immediate aftermath, but more in line with the long-term vision expounded by Buddha, or at least attributed to him by his successors? That is, from the perspective of the natural and universal spheres, in which the personal and social are nested? From the “Loving Kindness” or “Metta” sutra, we find the following passage: Let no one deceive another nor despise any being in any stateLet none by anger or hatred wish harm to another Can there be any clearer directive than this as to how to conduct ourselves in the social sphere? Another pair of admonitions comes from the second Five Precepts we receive in the Soto Zen Discipleship ceremony: See only your own faults — Do not discuss the faults of othersKnow self and other as one — Do not praise yourself at others' expense Can we see the current campaign in these terms? Which of the protagonists — if either — is adhering most closely to these guidelines? Which is most blatantly violating them? If we interpret all political dialog as equally duplicitous, equally guilty of deceptive and despising attitudes and behavior, equally wishing harm to others, discussing their faults, and praising themselves at the expense of others, then we have no basis on which to make a choice. But abstaining from voting is, in itself, making a choice. We are all complicit in, if not responsible for, the result. This is not to put all our eggs in the one basket of the social sphere, and the limited sub-sphere of political opinion. We should not be distracted from the natural sphere, in which we are witnessing the long-term consequences of self-centered actions of the species for survival and comfort of an ever-expanding mass of humanity, particularly in the form of climate change. Nor from the universal sphere, where we face potential extinction in the context of the geologic time scale, wherein even the history of the human race appears as a blip on the screen. Why vote at all, when the forces shaping reality have so little regard for our place in it? Mother Nature is no respecter of persons, let alone political parties. Returning to the personal, we can detach, on the level of the absolute, from any implications of the present political climate, while engaging in action — voting, for example — on the level of the relative, understanding that our deeper aspirations may not work out in this lifetime. I think we can presume that Buddha's teachings were not meant solely to affect his followers at the time, but to set the bar for future generations as well. Even though the members of the original Order did not record them in written form for posterity, they went to great lengths to codify and chant them, enabling their memorization and preservation from one generation to the next over a period of four centuries or so. What we are doing in Zen today is, I believe, carrying on this tradition, in the modern milieu and vernacular. We are taking the long-term view. A careful reading of the founding documents of the American experiment, such as the Federalist Papers, the Declaration of Independence, the Constitution and its amendments, the Bill of Rights, et cetera, reveals a similar aspiration. Stated principles of freedom — the right to life, liberty, and the pursuit of happiness — do not represent temporary expedients, but hopeful wishes for the future generations of people operating on their own free will. Notwithstanding the contemporaneous exclusion of slaves and women from the privileges enjoyed by white men of means, owners of private property. Like much of our retrospective reading of the history of Zen, we have to resist our penchant for interpreting cultures of a couple of centuries or millennia ago as if they were occurring in the light of modern social science. So vote. But I suggest doing so in the spirit of buddha-dharma. Realizing and embracing the reality that you may not see any beneficial effect on your personal life, at least not anytime soon. We take this approach to meditation, which is, after all, the inmost personal experience possible. We set aside expectations as to the positive effects it may bring about, while continuing to hold an aspiration to realization. We approach it with the famous “don't-know-mind” of Zen, assuming that whatever comes of it will be the natural consequence of the manifestation of our Original Mind. We sit not because we have to, but because we get to. We vote, not because we have to, but because we get to. Master Dogen said somewhere that at last, we are left with ambiguity. Enjoy the non-knowing.

When I turned twenty-one in 1994, I embarked on a 500 mile solo hike on the Pacific Crest Trail across the state of Washington.  The Tread of My Soul is a memoir-meets-travelogue written from the trail.  Originally self published and shared with only a handful of family and friends, I recently dusted off the manuscript with the intention of sharing it with a new generation, on the 30th anniversary of its completion. Among black bears, ravens and Indian paintbrush, I grappled with the meaning of life while traversing the spine of the Cascade range with a handful of pocket edition classics in tow. Quotes from sacred texts, poets, and naturalists punctuate a coming of age tale contemplated in the wilderness.What follows is Part 1 of the book, squared off into four long Substack posts. For this first post, I'm also exclusively including Pacific Crest Trail Soundwalk, featuring a binaural field recording captured while hiking the first few miles on the Pacific Crest Trail up out of the Columbia Gorge in Washington. (If you haven't already, feel free to tap that play button at the top of the post.) The 26-minute composition cycles a triad of parts inspired by the letters PCT: part one in Phrygian mode (in E), part two in the key of C, and part three with Tritone substitutions. The instrumentation is outlined with Pianet electric piano, and colored in with synthesizer and intriguing pads built with a vaguely Appalachian mood in mind. It's on the quieter side, in terms of wildlife, but all in all, I think it compliments the reading. It concludes with a pretty frog chorus so, like the book, I'm making it unrestricted, in the hope of enticing some readers to stick with it to the end. If you prefer, you can find The Tread of My Soul in ebook format available for free right now on Apple Books or Amazon Kindle Store (free with Kindle Unlimited, points, or $2.99). If you read it and like it, please feel free to leave a review to help others find it. Thank you. So, without further ado, here we go:The Tread of My SoulComing of Age on the Pacific Crest Trailby Chad CrouchACT 1(AT RISE we see TEACHER and STUDENTS in an art studio. It is fall term; the sun is just beginning to set when class begins. Warm light washes the profiles of eight classmates. The wood floors are splashed with technicolor constellations of paint.)TEACHERHello. Welcome to class. I find role taking a tiresome practice so we'll skip over that and get to the assignment. Here I have a two-inch square of paper for you. I would like you to put your soul on it. The assignment is due in five minutes. No further explanations will be given.STUDENT #1(makes eye contact with a STUDENT #4, a young woman. She wears a perplexed smile on her face.)TEACHERHere you go.                                    (hands out squares of paper.)(People begin to work. Restlessness gives way to an almost reverence, except STUDENT #5 is scribbling to no end. The Students' awareness of others fades imperceptibly inward.  Five minutes pass quickly.)TEACHERTeacher: Are you ready? I'm interested to see what you've come up with.                                    (scuffle of some stools; the sound of a classroom reclaiming itself.)TEACHERWhat have you got there?STUDENT #1Well, I used half of the time just thinking. I was looking at my pencil and I thought…                                    (taps pencil on his knee, you see it is a mechanical model)this will never do the trick. The idea of soul seemed too intense to be grasped with only graphite. So 1 poked a pin sized hole in the paper and wrote:                                    (reading voice)“Hold paper up to sun, look into hole for soul.” That's all the further I got.TEACHER                                    (looking at student #2)And you?STUDENT #2                                    (smiles)Um, I didn't know what to do so all I have is a few specks where I was tapping my pen while I was thinking. This one…                                    (she points to a dot)is all, um, all fuzzy because I was ready to draw something and I hesitated so the ink just ran…(Students nod sympathetically. Attention goes to STUDENT #3)STUDENT #3I couldn't deal with just one little blank square.                                    (holds paper up and flaps it around, listlessly)So I started dividing.                                    (steadies and turns paper to reveal a graph.)Now, I have lots of squares in which to put my soul in. I think of a soul as being multifaceted.TEACHEROkay.  Thank you.  Next…                                    (looking at student #4)STUDENT #4                                    (without hesitation)I just stepped on it.(holds paper up to reveal the tread of a shoe sole in a multicolor print.)The tread of my soul.•     •     •            The writing that follows seems to have many of the same attributes as the students' responses to the problem posed in the preceding scene. While I have a lot more paper to work with, the problem remains the same: how do I express myself?  How do I express the intangible and essential part of me that people call a soul?  What is it wrapped up in?  What doctrines, ideologies and memories help give it a shape?            I guess I identify mostly with Student #4. Her shoe-print “Tread of My Soul” alludes to my own process: walking over 500 miles on The Pacific Crest Trail from Oregon To Canada in the Cascade Mountain Range in Washington. In trying to describe my soul I found that useful to be literal. Where my narrative dips into memoir or philosophy I tried not to hesitate or overthink things.  I tried to lay it all out.            Student #1's solution was evident in my own problem solving in how I constantly had to look elsewhere; into nature, into literature, and into symbology to even begin to bring out the depth of what I was thinking and feeling. Often the words of spiritual classics and of poetry are seen through my writing as if looking through a hole. I can only claim originality in where I poke the holes.            As for Student #2, I am afraid that my own problem solving doesn't evoke enough of her charm. For as much as I wanted to be thoughtful, I wanted also to be open and unstudied, tapping my pen. What I see has emerged, however, is at times argumentative. In retrospect I see that I had no recourse, really. My thoughts on God and Jesus were molded in a throng of letters, dialogues, experiences, and personal studies prior to writing this.Finally, in the winter of my twenty-first year, as I set down to transcribe this book, I realize how necessary it was to hike. Student #3 had the same problem. The soul is complex and cannot fit into a box. Hiking gave me a cadence to begin to answer the question what is my soul? The trail made me mindful. There was the unceasing metaphor of the journey: I could only reach my goal incrementally. This tamed my writing sometimes. It wandered sometimes and I was at ease to let it. I had more than five minutes and a scrap of paper. I had each step.•     •     •            The Bridge of the Gods looks like a behemoth Erector set project over the Columbia River spanning the natural border of Washington and Oregon. My question: what sort of Gods use Erector sets?  Its namesake actually descends from an event in space and time; a landslide. The regional natives likely witnessed, in the last millennium, a landslide that temporarily dammed the Columbia effectually creating a bridge—The Bridge of the Gods. I just finished reading about why geologists think landslides are frequent in the gorge. Didn't say anything about Gods. How we name things, as humankind, has something to do with space and time doesn't it? Where once we call something The Bridge of the Gods it has been contemporarily reduced to landslide. We have new Gods now, and they compel us to do the work with erector sets. Or perhaps I mistook the name: It doesn't necessarily mean Gods made it. Perhaps Gods dwell there or frequent it. Or maybe it is a passageway that goes where the Gods go. It seems to me that if the Gods wanted to migrate from, say, Mt. Rainier in Washington to Mt. Hood in Oregon, they would probably follow the Cascade Ridge down to the Bridge of the Gods and cross there.            If so, I think I should like to see one, or maybe a whole herd of them like the caribou I saw in Alaska earlier this summer, strewn across the snow field like mahogany tables. Gods, I tend to think are more likely to be seen in the high places or thereabouts, after all,The patriarchs and prophets of the Old Testament behold the Lord face to face in the high places. For Moses it was Mount Sinai and Mount Nebo; in the New Testament it is the Mount of Olives and Golgotha. I went so far as to discover this ancient symbol of the mountain in the pyramid constructions of Egypt and Chaldea. Turning to the Aryans, I recalled those obscure legends of the Vedas in which the Soma—the 'nectar' that is in the 'seed of immortality' is said to reside in its luminous and subtle form 'within the mountain.' In India the Himalayas are the dwelling place of the Siva, of his spouse 'the Daughter of the Mountain,' and the 'Mothers' of all worlds, just as in Greece the king of the gods held court on Mt Olympus.- Rene Daumal, Mount Analogue            These days Gods don't go around making landslides every time they want to cross a river, much less perform a Jesus walking on the water miracle. That would be far too suspicious. Gods like to conceal themselves. A popular saying is "God helps those who help themselves." I think if Moses were alive today, Jehovah would have him build a bridge rather than part the waters.            Someone said, "Miracles take a lot of hard work." This is true.•     •     •Day 1.Bridge of the Gods.Exhausted, I pitch my tent on the side of the trail in the hot afternoon and crawl into to take a nap to avoid the annoying bugs.My sweat leaves a dead person stamp on the taffeta floor.Heavy pack.  A vertical climb of 3200 ft.Twelve miles. I heaved dry tears and wanted to vomit.Dinner and camp on a saddle.Food hard to stomach.View of Adams and gorge.            Perhaps I am a naive pilgrim as I cross over that bridge embarking on what I suppose will be a forty day and night journey on the Pacific Crest Trail with the terminus in Canada. My mother gave me a box of animal crackers before my departure so I could leave “a trail of crumbs to return by.” The familiar classic Barnum's red, yellow and blue box dangles from a carabineer of my expedition backpack            As I cross over the bridge I feel small, the pack bearing down on my hips, legs, knees, feet. I look past my feet, beyond the steel grid decking of the bridge, at the water below.  Its green surface swirls. I wonder how many gallons are framed in each metal square and how many flow by in the instant I look?How does the sea become the king of all streams?Because it is lower than they!Hence it is the king of all streams.-Lao-tzu, Tao Teh Ching            On the Bridge of the Gods I begin my quest, gazing at my feet superimposed on the Columbia's waters flowing toward the ocean. Our paths are divergent. Why is it that the water knows without a doubt where to go; to its humble Ocean King that embraces our planet in blue? I know no such path of least resistance to and feel at one with humankind. To the contrary, when we follow our paths of least resistance—following our family trees of religion, learning cultural norms—we end up worshipping different Gods. It is much easier for an Indian to revere Brahman than it is for I. It is much easier for me to worship Christ than it is for an Indian. These paths are determined geographically and socially.             It's not without trepidation that I begin my journey. I want to turn from society and turn to what I believe to be impartial: the sweeping landscape.            With me I bring a small collection of pocket books representing different ideas of the soul. (Dhammapada, Duino Elegies, Tao Teh Ching, Song of Myself, Walden, Mount Analogue, and the Bible.) It isn't that I want to renounce my faith.  I turn to the wilderness, to see if I can't make sense of it all.            I hike north. This is a fitting metaphor. The sun rises in the east and arcs over the south to the west. To the north is darkness. To the north my shadow is cast. Instinctively I want to probe this.•     •     •Day 2.Hiked fourteen miles.Three miles on a ridge and five descending brought me to Rock Creek.I bathed in the pool. Shelves of fern on a wet rock wall.Swaths of sunlight penetrating the leafy canopy.Met one person.Read and wrote and slept on a bed of moss.Little appetite.Began another ascent.Fatigued, I cried and cursed out at the forest.I saw a black bear descending through the brushBefore reaching a dark campsite.            I am setting records of fatigue for myself. I am a novice at hiking. Here is the situation: I have 150 miles to walk. Simple arithmetic agrees that if I average 15 miles a day it will take me 10 days to get to the post office in White Pass where I have mailed myself more food. I think I am carrying a sufficient amount of food to sustain my journey, although I'm uncertain because I have never backpacked for more than three consecutive days. The greatest contingency, it seems, is my strength: can I actually walk 15 miles a day with 60 pounds on my back in the mountains? Moreover, can I continue to rise and fall as much as I have? I have climbed a vertical distance of over 6000 feet in the first two days.            I begin to quantify my movement in terms of Sears Towers. I reason that if the Sears Tower is 1000 feet, I walked the stairs of it up and down almost 5 times. I am developing a language of abstract symbols to articulate my pain.            I dwell on my condition. I ask myself, are these thoughts intensified by my weakness or am I feeding my weakness with my thoughts?            I begin to think about God. Many saints believed by impoverishing their physical self, often by fasting, their spiritual self would increase as a result. Will my spirit awake as my body suffers?            I feet the lactic acid burning my muscle tissue. I begin to moan aloud. I do this for some time until, like a thunderclap, I unleash voice in the forest.            I say, "I CAN'T do this,” and "I CAN do this," in turn. I curse and call out "Where are you God? I've come to find you." Then I see the futility of my words. Scanning the forest: all is lush, verdant, solemn, still. My complaint is not registered here.And all things conspire to keep silent about us, half out of shame perhaps, half as unutterable hope.- Rainer Maria Rilke, Duino Elegies            I unstrap my pack and collapse into heap on the trail floor, curled up. I want to be still like the forest.            The forest makes a noise: Crack, crack, crack.            I think a deer must be traversing through the brush. I turn slowly to look in the direction of the sound. It's close. Not twenty yards off judging from the noise.            I pick myself up to view the creature, and look breathlessly. It's just below me in the ravine. Its shadowy black body dilates subtly as it breathes. What light falls on it seems to be soaked up, like a hole cut in the forest in the shape of an animal. It turns and looks at me with glassy eyes. It claims all my senses—I see, hear, feel, smell, taste nothing else--as I focus on the bear.And so I hold myself back to swallow the call note of my dark sobbing.Ah, whom can we ever turn to in our need?Not angels, not humans and already the knowing animals are aware that we are really not at home in our interpreted world.- Rainer Maria Rilke, Duino Elegies            Remembering what I read to do when encountering a bear, I raise my arms, making myself bigger. "Hello bear," I say, "Go away!"            With the rhythm of cracking branches, it does.•     •     •Day 3.Hiked thirteen miles.Descended to Trout Creek, thirsty.Met a couple en route to Lake Tahoe.Bathed in Panther Creek.Saw the wind brushing the lower canopy of leaves on a hillside.A fly landed on the hairs of my forearm and I,Complacent,Dreamt.            I awake in an unusual bed: a stream bed. A trickle of clear water ran over stones beneath me, down my center, as if to bisect me. And yet I was not wet. What, I wonder, is the significance of this dream?            The August sun had been relentless thus far on my journey. The heat combined with the effort involved in getting from one source of water to the next makes an arrival quite thrilling. If the water is deep enough for my body, even more so:I undress... hurry me out of sight of land, cushion me soft... rock me in billowy drowse Dash me with amorous wet...- Walt Whitman, Song of Myself            There is something electrifying and intensely renewing about swimming naked in a cold creek pool or mountain lake.I got up early and bathed in the pond; that was a religious exercise, and one of the best things I did. They say that characters were engraven on the bathing tub of King Tching-thang to this effect; "renew thyself completely each day; do it again and again and forever again."- Henry David Thoreau, Walden            Is bathing, then, a spiritual exercise?            When I was baptized on June 15, 1985 in the tiled pool of our chapel in the Portland suburbs, I thought surely as I was submerged something extraordinary would happen, such as the face of Jesus would appear to me in the water. And I did do it—I opened my eyes under water— but saw only the blur of my pastor's white torso and the hanging ferns that framed the pool. I wondered: shouldn't a ceremony as significant as this feel more than just wet? I'm guessing that most children with exposure to religion often keep their eyes open for some sort of spectacular encounter with God, be it to punish or affirm them. (As a child, I remember sitting in front of the television thinking God could put a commercial on for heaven if he wanted to.)            Now, only ten years after I was baptized, I still keep my eyes open for God, though not contextually the same, not within a religion, not literally.            And when I swim in a clear creek pool, I feel communion, pure and alive. The small rounded stones are reminders of the ceaseless touch of water. Their blurry shapes embrace me in a way that the symbols and rites of the church fail to.I hear and behold God in every objectYet I understand God not in the least.-Walt Whitman, Song of Myself            And unlike the doctrines and precepts of organized religion, I have never doubted my intrinsic bond to water.And more-For greater than all the joysOf heaven and earthGreater still than dominionOver all worlds,Is the joy of reaching the stream.- Dhammapada, Sayings of the Buddha•     •     •Day 4.Hiked fourteen miles. Climbed to a beautiful ridge.Signs, yellow and black posted every 50 feet: "Experimental Forest"Wound down to a campground where I met three peopleAs I stopped for lunch."Where does this trail go to?" he says. "Mexico," I say."Ha Ha," says he.Camped at small Green Lake.            My body continues to evolve. My hair and fingernails grow and grow, and right now I've got four new teeth trying to find a seat in my mouth.            I turned twenty-one on August sixth. On August sixth, 1945 a bomb was dropped on Hiroshima. The world lost more people than it made that day. When I was born, I suspect we gained a few.            I'm an adult now, and I'm not sure where it happened or why. I wonder if someone had to stamp something somewhere because of it? A big red stamp that says "ADULT".  It was a blind passage for me—just like those persons who evaporated at ground zero on August sixth, 49 years ago.            I do feel like I just evaporated into adulthood. I am aware of the traditional ceremony of turning twenty-one. Drinking. Contemporary society commemorates becoming an adult with this token privilege. Do you have any idea how fast alcohol evaporates? I am suggesting this: One's response to this rite rarely affords any resolution or insight into growth. Our society commemorates the passage from child to adult with a fermented beverage.            I wanted to more deliberate about becoming an adult. Hence the second reason (behind a spiritual search) for this sojourn into the wilderness. I took my lead from the scriptures:And he was in the desert forty days... He was with the wild animal and the angels attended him.- Mark 1:13            Something about those forty days prepared Jesus for what we know of his adult life.I also took my lead from Native Americans. Their rite of passage is called a vision quest, wherein the youth goes alone into the depth of nature for a few days to receive some sort of insight into being.            I look around me. I am alone here in the woods a few days after my birthday. Why? To discover those parts of me that want to be liberated. To draw the fragrant air into my lungs. To feel my place in nature.…beneath each footfall with resolution.I want to own every atom of myself in the present and be able to say:Look I am living. On what? NeitherChildhood nor future grows any smaller....Superabundant being wells up in my heart.- Rainer Maria Rilke, Duino Elegies•     •     •Day 5.Hiked to Bear Lake and swam.Saw over a dozen people. Eighteen miles.Watched raven fly from tree and listened.Found frogs as little as my thumbnail.Left Indian Heaven.            Surprise.  My body is becoming acclimated to long distance hiking. I know because when I rest it is a luxury rather than a necessity.            The light is warmer and comes through the forest canopy at an acute angle from the west, illuminating the trunks of this relatively sparse old growth stand. I am laying on my back watching a raven at his common perch aloft in a dead Douglas fir.            It leaps into its court and flap its wings slowly, effortlessly navigating through the old wood pillars. The most spectacular sense of this, however, is the sound: a loud, slow, hollow thrum: Whoosh whoosh, whoosh....  It's as if the interstices between each pulse are too long, too vacant to keep the creature airborne. Unlike its kind, this raven does not speak: there are no loud guttural croaks to be heard.            Northwest coastal tribes such as the Kwakiutl thought the croaks of a raven were prophetic and whoever could interpret them was a seer. Indeed, the mythic perception of ravens to be invested with knowledge and power is somewhat universal.           My raven is silent. And this is apt, for I tend to think the most authentic prophecies are silent, or near to it.Great sound is silent.- Lao Tzu, Tao Teh Ching            The contour of that sound and silence leaves a sublime impression on me.•     •     •Day 6.Hiked twelve miles.Many uphill, but not most.Met several people.One group looked like they were enjoying themselves—two families.I spent the afternoon reading my natural history book on a bridge.Voles (forest mice) relentlessly made efforts to infiltrate my food bag during the night.            I am reading about how to call a tree a “Pacific Silver Fir” or an “Engelmann Spruce” or “Western Larch” and so on. If something arouses my curiosity on my walk, I look in my natural history book to see if it has anything to say.            Jung said, "Sometimes a tree can teach you more than a book can."            Siddhartha Gautama, the Buddha was enlightened beneath a fig tree.            I read that a 316-year-old Ponderosa Pine east of Mt. Jefferson bears scars from 18 forest fires. Surely that tree taught us one thing a book couldn't.  All things are clues. Everything is part of a complex tapestry of causality.            The grand design behind these mountains has something to do with plate tectonics. Beneath me the oceanic plate is diving beneath the continental at twenty to sixty degrees putting it well under the coastline to where it partially melts and forms magma. This has been happening for millions of years. Every once and a while this magma channels its way up to the surface, cools and turns into igneous rock. Again and again, this happens. Again and again, and yet again until a mountain is made; a stratovolcano.            Meanwhile, on top, water, glaciers, wind, and sun are trying to carry the mountains away grain by grain. Geologic time is as incomprehensible as it would be to imagine someone's life by looking at his or her gravestone. These mountains are gravestones.            Plants fight to keep the hillsides together. Plants and trees do. But every summer some of those trees, somewhere, are going to burn. Nature will not tolerate too much fuel. New trees will grow to replace those lost. Again and again. Eighteen times over and there we find our tree, a scarred Ponderosa Pine in the tapestry.            And every summer the flowers will bloom. The bees will come to pollinate them and cross-pollinate them: next year a new color will emerge.            And every summer the mammals named homo-sapiens-sapiens will come to the mountains to cut down trees, hike trails, and to put up yellow and black signs that read Boundary Experimental Forest U.S.F.S. placed evenly 100 yards apart so hikers are kept excessively informed about boundaries.            Here I am in the midst of this slow-motion interplay of nature. I walk by thousands of trees daily. Sometimes I see just one, sometimes the blur of thousands. It is not so much that a tree teaches me more than a book; rather it conjures up in me the copious leagues of books unwritten. And, I know somewhere inside that I participate. What more hope could a tree offer?  What more hope could you find in a gravestone?•     •     •Day 7.Hiked twenty miles in Alpine country near Mt Adams.More flowers—fields of them. Saw owl. Saw elk.Wrote near cascading creek.Enjoyed walking. Appetite is robust.Camped at Lave Spring.Saw six to ten folks.Didn't talk too much.            Before I was baptized, during the announcements, there was a tremendous screech culminating in a loud cumbf! This is a sound which can be translated here as metal and glass crumpling and shattering in an instant to absorb the forces of automobiles colliding.            In the subsequent prayer, the pastor made mention of the crash, which happened on the very same corner of the chapel, and prayed to God that He might spare those people of injury.            As it turns the peculiarly memorable sound was that of our family automobile folding into itself, and it was either through prayer or her seat belt that no harm came to my sister who was driving it.            Poor thing. She just was going to get some donuts. Do you know why? Because I missed my appointment with baptism. There is time in most church services when people go to the front to (1.) confess their sin, (2.) confess their faith in Christ as their only personal savior, and (3.) to receive Him. This is what is known as the “Altar Call”. To the embarrassment of my parents (for I recall the plan was for one of them to escort me to the front) the Alter Call cue—a specific prayer and hymn—was missed and I sat expectant till the service end. The solution was to attend the subsequent service and try harder.            I don't recall my entire understanding of God and Jesus then, at age eleven, but I do remember arriving at a version of Pascal's reductive decision tree that there are four possibilities regarding my death and salvation:1. Jesus is truly the savior of mankind and I claim him and I go to heaven, or2. Jesus is truly the savior of mankind and I don't claim him and I end up in hell, or3. Jesus isn't the savior of mankind and I die having lived a somewhat virtuous life in trying to model myself after him, or4. Jesus isn't the savior of mankind and I didn't believe it anyhow.            My sister, fresh with an Oregon drivers license, thought one dose of church was enough for her and, being hungry, went out for donuts and failed to yield.Cumbf!            Someone came into the chapel to inform us. We all went out to the accident. The cars were smashed and askew, and my sister was a bawling, rocking little lump on the side of the street. We attended to her, calmed her, and realized there was yet time for me to get baptized. We went into the church and waited patiently for the hymn we had mentally earmarked and then I was baptized. I look back on the calamities of that day affectionately.Prize calamities as your own body.- Lao Tzu, Tao Teh Ching            Those events that surrounded the ritual decry a ceremony so commonplace one often misses the extraordinariness of it; of humanity; the embarrassment of my parents; the frustration and impetuous flight of my sister; and the sympathy and furrowed brow of our pastor. These events unwind in my head like a black and white silent film of Keystone Cops with a church organ revival hymn for the soundtrack.  There was something almost slapstick about how that morning unfolded, and once the dust had settled and the family was relating the story to my grandmother later that day, we began to find the humor in it. Hitting things and missing things and this is sacred. All of it.Because our body is the very source of our calamities,If we have no body, what calamities can we have?- Lao Tzu, Tao Teh Ching            Most religions see the body as temporal and the soul as eternal. Hence, 13th century monks cloistered themselves up denying their bodies space and interaction that their souls might be enhanced.            I see it this way: No one denies their bodily existence, do they? Look, your own hand holds this book. Why do you exist? You exist right now, inherently, to hold a book, and to feel the manifold sensations of the moment.            If this isn't enough of a reason, adjust.            I've heard it said, "Stop living in the way of the world, live in the way of God."            My reply: "Before I was baptized, I heard a cumbf, and it was in the world and I couldn't ignore it.  I'm not convinced we would have a world if we weren't supposed to live in the way of it."Thanks for reading Soundwalk! This is Part One of my 1994 travelogue-meets-memoir The Tread of My Soul. This post is public so feel free to share it.Read: Part 1, Part 2, Part 3, Part 4. Or find the eBook at Apple Books or Amazon Kindle Store. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit chadcrouch.substack.com/subscribe

Todos tenemos claro que las religiones son un invento de los hombres para intentar explicar lo que no conocen o para subyugar a un pueblo. Suelen mezclar antiguas creencias con costumbres que querían controlar en la época en la que surgieron y han ido cambiando a conveniencia a lo largo de la historia. Pero… ¿Cuál es el origen de las creencias religiosas? ¿Cómo surgen? Vamos a intentar ahondar en diferentes campos científicos para explicar su origen. Origen de las Creencias Religiosas: Un Viaje a Través de la Historia y la Cultura Introducción Las creencias religiosas han acompañado a la humanidad desde tiempos inmemoriales, influyendo profundamente en la cultura, la moral, y la visión del mundo. El origen de estas creencias es un tema fascinante y complejo que abarca la antropología, la historia, la psicología, y la teología. Este artículo explora las teorías sobre el surgimiento de las creencias religiosas, sus manifestaciones en diversas culturas, y su evolución a lo largo de la historia. Teorías Sobre el Origen de las Creencias Religiosas Perspectiva Antropológica La antropología sugiere que las creencias religiosas surgieron como una respuesta a la necesidad humana de explicar fenómenos naturales y de dar sentido a la existencia. En las primeras sociedades, la religión proporcionaba una estructura para comprender eventos inexplicables, como el clima, la enfermedad y la muerte. - Animismo: Una de las formas más antiguas de creencias religiosas es el animismo, la idea de que los objetos naturales y los fenómenos tienen un espíritu o conciencia. Los antropólogos creen que el animismo se desarrolló a medida que los humanos proyectaban intenciones humanas en el mundo natural. - Totemismo: Otra creencia temprana es el totemismo, en la que ciertos animales o plantas son considerados sagrados y tienen un vínculo especial con un grupo social. Perspectiva Psicológica Desde una perspectiva psicológica, la religión podría haber surgido como una forma de manejar la ansiedad y el miedo a lo desconocido. Las creencias religiosas ofrecen consuelo frente a la incertidumbre y proporcionan un sentido de propósito y pertenencia. - Freud: Sigmund Freud propuso que la religión es una proyección de los deseos inconscientes y una forma de lidiar con las figuras paternas, proporcionando una estructura moral y emocional. - Jung: Carl Jung, por otro lado, veía la religión como una expresión del inconsciente colectivo, compartiendo símbolos y arquetipos comunes en todas las culturas. Perspectiva Sociológica La sociología examina la religión como una fuerza cohesiva en la sociedad, proporcionando normas, valores y cohesión social. La religión puede haber surgido como un medio para fortalecer los lazos comunitarios y regular la conducta social. - Durkheim: Émile Durkheim argumentó que la religión sirve para integrar a la sociedad, reforzando las normas y valores compartidos y proporcionando un sentido de identidad colectiva. - Weber: Max Weber estudió cómo las creencias religiosas influyen en la economía y la estructura social, particularmente en su obra La ética protestante y el espíritu del capitalismo. Perspectiva Evolutiva La teoría evolutiva sugiere que las creencias religiosas pueden haber ofrecido ventajas adaptativas. Por ejemplo, la religión puede haber promovido la cooperación y la cohesión dentro de los grupos, aumentando las posibilidades de supervivencia. - Altruismo Recíproco: Las creencias religiosas pueden haber facilitado el altruismo recíproco, donde los individuos cooperan con la expectativa de que otros harán lo mismo, beneficiando a la comunidad. - Selección de Grupo: La selección de grupo sugiere que las creencias religiosas pueden haber ayudado a los grupos religiosos a sobrevivir y prosperar en competencia con otros grupos. Manifestaciones en Diferentes Culturas Religiones Primitivas En las sociedades primitivas, las creencias religiosas estaban estrechamente ligadas al entorno natural y la vida diaria. Los rituales, los sacrificios y las ceremonias eran comunes, dirigidos a deidades y espíritus asociados con la caza, la cosecha y los elementos. - Chamanismo: El chamanismo es una práctica religiosa que involucra a chamanes que actúan como intermediarios entre los humanos y los espíritus, curando enfermedades y guiando rituales. - Rituales Agrarios: Muchas sociedades agrícolas desarrollaron ritos y festivales en honor a dioses de la fertilidad y la cosecha, para asegurar la prosperidad y la abundancia. Religiones del Antiguo Egipto y Mesopotamia En el Antiguo Egipto y Mesopotamia, las creencias religiosas estaban altamente organizadas, con panteones de dioses y complejas mitologías que reflejaban la estructura social y la cosmología. - Politeísmo Egipcio: Los egipcios adoraban a una vasta gama de deidades, como Ra, Isis y Osiris, quienes controlaban aspectos específicos de la vida y la naturaleza. - Mitología Mesopotámica: Los mesopotámicos creían en dioses como Anu, Enlil y Ishtar, y desarrollaron mitos que explicaban la creación del mundo y el orden social. Religiones de la India Las creencias religiosas en la India dieron origen a tradiciones como el hinduismo y el budismo, caracterizadas por la creencia en el karma, la reencarnación y la liberación espiritual. - Hinduismo: El hinduismo es una religión diversa con una rica mitología y un sistema complejo de rituales y prácticas devocionales, centrado en deidades como Vishnu, Shiva y Devi. - Budismo: El budismo, fundado por Siddhartha Gautama, se enfoca en la búsqueda del Nirvana a través de la meditación, la ética y la sabiduría, rechazando el sistema de castas del hinduismo. Religiones de China y Japón En China y Japón, las creencias religiosas se desarrollaron en torno a la reverencia a los antepasados, la armonía con la naturaleza y la búsqueda de la iluminación espiritual. - Taoísmo y Confucianismo: El taoísmo, fundado por Laozi, enfatiza la armonía con el Tao, mientras que el confucianismo, desarrollado por Confucio, promueve la ética y la moral en las relaciones sociales. - Sintoísmo: En Japón, el sintoísmo es una religión centrada en la veneración de los kami (espíritus o deidades) y la celebración de festivales estacionales. Religiones Abrahamicas Las religiones abrahámicas, que incluyen el judaísmo, el cristianismo y el islam, comparten creencias monoteístas y una tradición común basada en la figura de Abraham. - Judaísmo: El judaísmo es una de las religiones más antiguas, basada en la creencia en un Dios único y en las enseñanzas de la Torá. - Cristianismo: El cristianismo se desarrolló a partir del judaísmo, centrado en la figura de Jesucristo como el salvador y el hijo de Dios. - Islam: El islam, fundado por el profeta Mahoma, sigue las enseñanzas del Corán y la práctica de la sumisión a la voluntad de Dios (Alá). Evolución y Transformación de las Creencias Religiosas Sincretismo y Adaptación A lo largo de la historia, las creencias religiosas han mostrado una notable capacidad de adaptación y sincretismo, absorbiendo elementos de otras religiones y culturas. - Sincretismo Religioso: El sincretismo es la fusión de diferentes creencias y prácticas religiosas, como se observa en el cristianismo en América Latina, que ha integrado elementos de las religiones indígenas y africanas. - Reformas Religiosas: Las reformas y divisiones dentro de las religiones, como la Reforma Protestante en el cristianismo o el surgimiento de diferentes sectas en el islam, reflejan la evolución de las creencias en respuesta a cambios sociales y culturales. Ciencia y Secularización El avance de la ciencia y la secularización en los últimos siglos ha llevado a una transformación de las creencias religiosas, cuestionando los dogmas tradicionales y promoviendo un enfoque más racional y crítico. - Racionalismo y Ciencia: El racionalismo y la ciencia han desafiado muchas creencias religiosas tradicionales, promoviendo una visión del mundo basada en la evidencia empírica y la lógica. - Secularización: La secularización implica la disminución de la influencia de la religión en la vida pública y privada, reflejando un cambio hacia valores y creencias más seculares. Nuevas Formas de Espiritualidad En la era moderna, han surgido nuevas formas de espiritualidad que combinan elementos de diversas tradiciones y enfoques, reflejando una búsqueda de significado en un mundo cada vez más globalizado e interconectado. - Nueva Era: El movimiento de la Nueva Era combina creencias y prácticas espirituales de diferentes culturas, incluyendo la meditación, la astrología y la sanación energética. - Espiritualidad Individual: Muchas personas buscan una espiritualidad individualizada, fuera de las estructuras religiosas tradicionales, explorando prácticas como el mindfulness, la yoga y la meditación. Conclusión El origen y la evolución de las creencias religiosas es un tema vasto y multifacético que abarca desde las explicaciones antropológicas hasta las interpretaciones sociológicas y psicológicas. Las creencias religiosas han desempeñado un papel crucial en la formación de las culturas y sociedades humanas, proporcionando un sentido de propósito, identidad y cohesión social. A medida que la humanidad avanza, estas creencias continúan adaptándose y transformándose, reflejando la complejidad y la riqueza de la experiencia humana. Puedes leer más y comentar en mi web, en el enlace directo: https://luisbermejo.com/el-judio-errante-zz-podcast-05x44/ Puedes encontrarme y comentar o enviar tu mensaje o preguntar en: WhatsApp: +34 613031122 Paypal: https://paypal.me/Bermejo Bizum: +34613031122 Web: https://luisbermejo.com Facebook: https://www.facebook.com/ZZPodcast/ X (twitters): https://x.com/LuisBermejo y https://x.com/zz_podcast Instagrams: https://www.instagram.com/luisbermejo/ y https://www.instagram.com/zz_podcast/ Canal Telegram: https://t.me/ZZ_Podcast Canal WhatsApp: https://whatsapp.com/channel/0029Va89ttE6buMPHIIure1H Grupo Signal: https://signal.group/#CjQKIHTVyCK430A0dRu_O55cdjRQzmE1qIk36tCdsHHXgYveEhCuPeJhP3PoAqEpKurq_mAc Grupo Whatsapp: https://chat.whatsapp.com/FQadHkgRn00BzSbZzhNviThttps://chat.whatsapp.com/BNHYlv0p0XX7K4YOrOLei0

Buddha(Buda) kelimesi, Sanskritçe budh yani "uyanmak" köküne dayanır ve "uyanmış kişi" anlamına gelir. Siddhartha Gautama da yürüdüğü manevi yolda çektiği ıstıraplardan sonra tamamen uyanmış bir adam olarak Tarihî Buddha adını aldı*Instagram: www.instagram.com/oradanburadanbilgi/Youtube: youtube.com/oradanburadanbilgiTwitter: https://x.com/oradanburadanb*Reklam ve İş birlikleri için: oradanburadan7@gmail.comKAYNAKLAR*Budizm 101: Buda ve Dört Asil Gercekten Dharma ve Nirvanaya Budizm Hakkinda Bilmek Istediginiz Her Şey*Buddha, Karen Armstrong*The Midnight Gospel

Send us a Text Message.What does it mean to live a good life? How do we find meaning and happiness in our everyday lives? In this episode, Amy Julia Becker sits down with Meghan Sullivan, co-author of The Good Life Method and philosophy professor at Notre Dame, to explore:The narrow American understanding of the good lifeHow to help students (and all of us) explore the big questions about life, purpose, and meaningHow individuals with intellectual disabilities contribute to our understanding of humanityThe relationship between love, attention, and the good lifeExpanding our conceptions of work and vocation _SUBSCRIBE to Amy Julia's Reimagining the Good Life newsletter._Guest Bio:Meghan Sullivan is the Wilsey Family College Professor of Philosophy at the University of Notre Dame. She serves as Director of the University-wide Ethics Initiative and is the founding director of Notre Dame's Institute for Ethics and the Common Good, which will launch in the summer of 2024. In 2022, Sullivan published The Good Life Method with Penguin Press (co-authored with her teaching collaborator Paul Blaschko) based on a wildly popular introductory philosophy course she developed at Notre Dame called “God and the Good Life.” Sullivan has degrees from the University of Virginia, Oxford University, and Rutgers University, where she earned a PhD in philosophy. She studied at Balliol College, Oxford University, as a Rhodes Scholar._Connect Online:Website: meghansullivan.orgFacebook: @sullivan.meghan_On the Podcast:The Good Life Method: Reasoning Through the Big Questions of Happiness, Faith, and Meaning by Meghan Sullivan, Ph.D. and Paul BlaschkoQuestions for a Life Worth Living with Matt Croasmun (Yale)Young Minds in Critical Condition by Michael Roth _TRANSCRIPT: amyjuliabecker.com/meghan-sullivan/_YouTube: video with closed captions_Let's Reimagine the Good Life together. Find out more at amyjuliabecker.com.Connect with me: Instagram Facebook YouTube Website Thanks for listening!

Welcome to The Nonlinear Library, where we use Text-to-Speech software to convert the best writing from the Rationalist and EA communities into audio. This is: The Pearly Gates, published by lsusr on May 30, 2024 on LessWrong. St. Peter stood at a podium before the Gates of Heaven. The gates were gold, built on a foundation of clouds. A line of people curved and winded across the clouds, beyond what would be a horizon if this plane of existence was positively-curved. Instead, they just trailed away into Infinity, away from the golden wall securing Heaven. The worthy would enter eternal paradise. The unforgiven would burn in Hell for just as long. Infinite judgment for finite lives. "Next please," said St. Peter. The foremost man stepped forward. He had freckles and brilliant orange hair. "Tell me about yourself," said St. Peter. "Me name's Seamus O'Malley, sure, and I was - or still am, begorrah - an Irish Catholic," said Seamus. "How did you die?" said St. Peter. "Jaysus, I went and blew meself to bits tryin' to cobble together an auld explosive to give those English occupiers a proper boot, so I did," said Seamus. "You were a good Catholic," said St. Peter, "You're in." Seamus entered the Pearly Gates with his head held high. "Next please," said St. Peter. A Floridian woman stepped forward. "My name is Megan Roberts. I worked as a nurse. I couldn't bear to tell people their family members were going to die. I poisoned them so they would die when a less empathetic nurse was on watch," said the nurse. "That's a grave sin," said St. Peter. "But it's okay because I'm a Christian. Protestant," said Megan. "Did you go to church?" said St. Peter. "Mostly just Christmas and Easter," said Megan, "But moments before I died, I asked Jesus for forgiveness. That means my sins are wiped away, right?" "You're in," said St. Peter. "Next please," said St. Peter. A skinny woman stepped forward. "My name is Amanda Miller. I'm an Atheist. I've never attended church or prayed to God. I was dead certain there was no God until I found myself in the queue on these clouds. Even right now, I'm skeptical this isn't a hallucination," said Amanda. "Were you a good person?" asked St. Peter. "Eh," said Amanda, "I donated a paltry 5% of my income to efficient public health measures, resulting in approximately 1,000 QALYs." "As punishment for your sins, I condemn you to an eternity of Christians telling you 'I told you so'," said St Peter, "You're in." "Next please," said St. Peter. A bald man with a flat face stepped forward. "My name is Oskar Schindler. I was a Nazi," said Oskar. "Metaphorical Nazi or Neo-Nazi?" asked St Peter. "I am from Hildesheim, Germany. I was a card-carrying member of the Nazi Party from 1935 until 1945," said Oskar. "Were you complicit in the war or just a passive bystander?" asked St. Peter. "I was a war profiteer. I ran a factory that employed Jewish slave labor to manufacture munitions in Occupied Poland," said Oskar. "Why would you do such a thing?" asked St. Peter. "The Holocaust," said Oskar, "Nobody deserves that. Every Jew I bought was one fewer Jew in the death camps. Overall, I estimate I saved 1,200 Jews from the gas chambers." St. Peter waited, as if to say go on. "I hired as many workers as I could. I made up excuses to hire extra workers. I bent and broke every rule that got in my way. When that didn't work, I bought black market goods to bribe government officials. I wish I could have done more, but we do what we can with the limited power we have," said Oskar, "Do you understand?" St. Peter glanced furtively at the angels guarding the Gates of Heaven. He leaned forward, stared daggers into Oskar's eyes and whispered, "I think I understand you perfectly." "Next please," said St. Peter. A skinny Indian man stepped forward. "My name is Siddhartha Gautama. I was a prince. I was born into a life of luxury. I abandoned my duties to my kingdom and to my people," said Siddhartha. St. Peter read from his scroll. "It says ...

Send us a Text Message.WorksheetReThink Podcast Digital MarketplaceThe concept of "The Journey of Awakening" has been a central theme in many spiritual traditions and philosophies throughout history. From the ancient teachings of Buddhism and Hinduism to the modern interpretations found in New Age and metaphysical practices, the journey of awakening is seen as a profound transformation of consciousness. This journey involves moving from a state of unconscious living—where one is driven by ego and societal conditioning—to a state of higher awareness, where one experiences a deep connection with the self, the universe, and all beings.Historically, figures such as Siddhartha Gautama (the Buddha), Lao Tzu, and Rumi have exemplified this journey through their teachings and writings. In modern times, spiritual teachers like Eckhart Tolle, Deepak Chopra, and Oprah Winfrey have brought these concepts into the mainstream, making them accessible to a broader audience.How does “The Journey of Awakening” reflect the characteristics of “Rethink Podcast”?"Rethink Podcast" is dedicated to exploring transformative ideas that challenge conventional thinking and inspire personal growth. The journey of awakening aligns perfectly with this mission, as it invites listeners to question their perceptions, beliefs, and the very nature of reality. By delving into the stages and experiences of spiritual awakening, "Rethink Podcast" encourages listeners to embark on their own journeys of self-discovery and enlightenment, fostering a community of individuals committed to higher consciousness and purposeful living.Support the Podcast: https://www.buzzsprout.com/1590358/support Promo / Thank you , Send Text to Us and Digital Products reminder Closing of ReThinkBuzzsprout - Let's get your podcast launched! Start for FREEBuzzsprout - Let's get your podcast launched!Start for FREEDisclaimer: This post contains affiliate links. If you make a purchase, I may receive a commission at no extra cost to you.Support the Show.

Sangharakshita tells the story of Siddhartha Gautama, the Buddha-to-be, up to the time of his Enlightenment, drawing out the significance of some of the key events. Here we encounter the Buddha receiving help on the path to Enlightenment. Excerpted from the talk The Way to Enlightenment given in 1972. *** Subscribe to our Dharmabytes podcast:  On Apple Podcasts | On Spotify | On Google Podcasts Bite-sized inspiration three times every week. Subscribe to our Free Buddhist Audio podcast:  On Apple Podcasts | On Spotify | On Google Podcasts A full, curated, quality Dharma talk, every week. 3,000,000 downloads and counting! Subscribe using these RSS feeds or search for Free Buddhist Audio or Dharmabytes in your favourite podcast service! Help us keep FBA Podcasts free for everyone: donate now! Follow Free Buddhist Audio: YouTube  |  Instagram  |  Twitter  |  Facebook  |  Soundcloud  

Este documental explora la vida de Siddhartha Gautama, el fundador del budismo, y su camino hacia la iluminación. El documental se centra en la vida de Buda, desde su nacimiento hasta su muerte, y explora cómo sus enseñanzas han influido en la cultura y la religión en todo el mundo. Si deseas ver el documental, puedes buscarlo en línea o en la televisión

Outside of Jesus, Siddhartha Gautama, better known as "The Buddha," is perhaps the most revered spiritual figure in history. Indeed, even many Christians have come to admire and revere the teachings attributed to this mysterious figure. But what did he actually teach? And what are we to make of the enormous religion that remains his greatest legacy? On today's episode, we invite Dr. Tyler McNabb to help us wrestle through the teachings of Buddhism and the enigmatic sage who supposedly taught the way to Enlightenment.

In the last segment of UnMind, we took up the most social of the Three Treasures: Sangha, or community. In this segment, we will continue with our analysis of the design of Dharma study; and in the next, that of Buddha practice, Zen's unique meditation, or zazen. These three constitute the highest values and manifestations of Buddhism in the real world, and the simplest model for the comprehensive nature of living a Zen life. They are regarded as three legs, without any one of which the stool of Zen is unstable. Design intent is reflected in their modus operandi, message, and method, respectively. Dharma study consists in reviewing and contemplating the “compassionate teachings,” the message transmitted by Shakyamuni and the ancestors down to the present day. While they were all, in effect, “speaking with one voice,” nonetheless Dharma ranks second in importance and emphasis, as an adjunct to meditation, just as Sangha comes in third, in providing the harmonious community and conducive environment for Zen. As referenced in Dogen's Jijuyu Zammai – Self-fulfilling Samadhi: Grass, trees and walls bring forth the teaching for all beingsCommon people as well as sages The “walls” are the infrastructure that was built around personal and communal practice in the form of our sitting space at home, grass hut hermitages, and meditation halls of temples, centers, or monasteries. This is the millennia-old design-build activity of the ancestors attested to by the stupas of India and the monasteries of China, Tibet, Japan, and the Far East, the legacy inherited by modern proponents of Zen in the West. Dharma likewise has been codified, collected, and contained in tangible documents, originally in the form of rice paper scrolls, now in books distributed worldwide in hardbound and paperback format. My own two current volumes in print ‑ “The Original Frontier” and “The Razorblade of Zen” ‑ were actually printed and bound in India, the home country of Buddhism They are also, or will soon be, available in electronic form, as eBooks and audiobooks accessible to virtually anyone, anywhere, anytime. It is as if Avalokiteshvara, the Bodhisattva of Compassion – s/he of the innumerable eyes and ears needed to see and hear the sights and sounds of dukkha in the world, with innumerable arms and hands bringing the tools necessary to help ‑ has come to be manifested globally, in the form of the worldwide network of mobile media. By means of which her ongoing witness to the suffering of the world is also recorded for posterity. Thus, the potential for Dharma to have an effect on the world at large has expanded exponentially, as in the vow: “I take refuge in Dharma, the compassionate teachings.” Taking refuge in the Dharma means returning ‑ or “fleeing back” ‑ to the original truths or laws of existence, and our place in it. Consider what the first teachings of Buddha really had to say, and what was their intended effect upon the audience. The First Sermon lays out the essential logic of the Middle Way, and its avoidance of extremes of attitudes and approaches to the fundamental problem of existence as a sentient, human being. The design intent of the Dharma as expounded by Shakyamuni Buddha, was, as far as we can determine from the written record, to correct the conventional wisdom of the time, which I take to have been primarily based on beliefs and doctrines of Hinduism. One well-known example is his teaching of anatta or anatman, a refutation of the Hindu belief in a self-existent soul, or atman. Not being a scholar, I am basing this on my scant study of the canon and the opinion of others more learned than I. Considering how the Dharma was first shared gives us an insight more technically oriented to the intent of its design. In the beginning was the spoken word of Siddhartha Gautama, similar to the Bible's creation story. Buddha never committed a single word to paper, or so we are told. It is also said that he “never spoke a word,” a comment I take to mean that while language can point at the truths of Buddhism, it cannot capture them. Buddhist truth is uniquely experiential. It has to go through a kind of translation into language that is beyond language itself, as in the last stanza of Hsinhsinming‑Trust in Mind: Words! The Way is beyond language for in itthere is no yesterday, no tomorrow, no today Later given the honorifics of “Buddha, ‑ fully awakened one” and “Shakyamuni ‑ sage of the Shakya clan,” and others, ten in total, Siddhartha's First Sermon to the five ascetics with whom he had been practicing, begins with: O monks, these two extremes ought not be followed by one going forth from the household life. What are the two?There is devotion to the indulgence of self-gratificationWhich is low, common, the way of ordinary peopleUnworthy and unprofitableThere is devotion to the indulgence of self-mortificationWhich is painful unworthy and unprofitableAvoiding both these extremes the Tathagata has realized the Middle WayIt gives vision it gives knowledge and it leads to calm to insight to awakening to Nirvana The intent of the content was to dissuade these monks from continuing to follow the dictates of their method of asceticism, which Buddha had found to be ineffective, to say the least. And to hold out the hope that if they were able to relinquish their own opinions of the truth they were seeking, and the method for apprehending it, they would be able to accede to the insight that he had experienced directly in meditation, the “middle way.” “Tathagata,” by the way, is also one of the ten honorifics accorded to Buddha later in the course of his teaching career, meaning something like the “thus-come one.” It was most likely appended to this narrative when finally committed to written form, some four centuries after-the-fact. But our point is that the spoken language was the medium in which the teaching was first shared. Buddha was said to have spoken Pali, which is similar to, and perhaps a dialect of, Sanskrit. The theory I have heard explaining why they were not recorded in written form is that they were considered sacred, and writing them down would have made them vulnerable to accidental or intentional change. The oral tradition was more dependable in terms of preserving them with their original intent intact. So the “design intent” of Buddha's use of kind or loving speech was not the usual intent of language in general. It was intended to encourage others to apprehend the “Great Matter” of life-and-death in the most direct way, the only way, possible. Buddha recognized that there was no way of sharing his experience with others in the ordinary sense, so he resorted to parables and analogies, to allow his audience to see themselves in the pictures he painted, and to transcend ordinary understanding in words and phrases, or the pursuit of information, the usual application of language. The later codifying and organization of the original spoken teachings into the Tripitaka or “three baskets” was designed to allow teachers and students to study the voluminous canon in an orderly way, and to prioritize their approach to it in digestible bites. It was most likely understood that the existing literature of the time ‑ which had to be scarce, compared to today's glut of publications – was to be absorbed in concert with practicing the meditation that had led to Buddha's insight to begin with. As Master Dogen reminds: Now all ancestors and all buddhas who uphold buddha-dharma have made it the true path of enlightenment to sit upright practicing in the midst of self-fulfilling samadhiThose who attained enlightenment in India and China followed this wayIt was done so because teachers and disciples personally transmitted this excellent method as the essence of the teaching In the authentic tradition of our teaching it is said that this directly transmitted straightforward buddha- dharma is the unsurpassable of the unsurpassable The design intent of the teachings has been, from the very beginning, the direct transmission of the buddha-dharma, what Matsuoka-roshi referred to as “living Zen.” In the daily lives of monks and nuns, frequent repetition of chanting selected teachings enabled the monastics to deeply assimilate them. Master Dogen was known for connecting each and every regular daily routine with brief recitations, such as the Meal Verse, in order to bridge the gap between the sacred and the profane, the physical and the spiritual. Codification of the koan collections of Rinzai Zen ‑ some 1700 strong according to tradition, later organized into five sets by Hakuin Ekaku Zenji, the 18th Century Rinzai master ‑ represent design efforts to structure the lore and legacy of Zen's anecdotal history of exchanges between masters and students available in progressive levels of difficulty, enabling accessibility of the apparent dichotomies of Dharma. Soto Zen simplifies the approach even further by regarding zazen itself as representing the living koan, requiring nothing further to complement, or complicate, the process of insight. All the various models of buddha-dharma developed by the ancients qualify as efforts in information design ‑ visualizing images and what is called “pattern-thinking” ‑ that allow us to grasp the form of the Dharma beyond what mere words can convey. The Four Noble Truths comprise the first historical example of these descriptive models, including the prescriptive Noble Eightfold Path. Tozan's “Five Ranks” and Rinzai's “Host and Guest” come later, but have the same design intent – to help their students get beyond the limitation of the linear nature of language. My semantic models of the teachings, published in “The Razorblade of Zen,” represent more contemporary cases in point. Nowadays ‑ as testimonial evidence indicates, from one-on-one encounters in online and in-person dharma dialogs with modern students of the Way ‑ people are no longer studying buddha-dharma as they may have throughout history, when documents were rare. More often than not, they are reading more than one book at a time, in a nonlinear process I refer to as “cross-coupling”: simultaneously absorbing commentaries from one author or translator along with others; or perhaps comparing the teachings of more than one ancestor of Zen to those of a different ancestor. This may be an artifact or anomaly of the ubiquitous presence and availability of Zen material in print form, as well as the encyclopedic scope of online resources on offer today. It seems that in every category, and every language, we have at our fingertips a greater textual resource than ever conceivable in history, dwarfing the great libraries of legend. We can “google” virtually anything – no pun - with a few strokes of a keyboard. In addition, Artificial Intelligence threatens to bring together summaries and concoctions of content at the whim of any researcher; documents are readily searchable for those who wish to quantify uses of words and phrases at any point in history, teasing out trends and making judgments as to the hidden patterns in historical evolution of ideas. In this context it is difficult to ascertain the design intent of dharma as articulated today. It is not easy to discern the intent of the publish-or-perish, rush-into-print crowd, or to judge whether a given piece of contemporary writing is worth our effort and time to read. Fortunately, Zen offers a wormhole out of this literary catch-22. Zazen provides recourse to an even greater inventory of databases, built into our immediate sensorium. We can always return to upright sitting, facing the wall. This is where we will find the nonverbal answers we are seeking so feverishly, and somewhat futilely, in “words and letters” as Master Dogen reminds us in his seminal tract on meditation, Fukanzazengi: You should stop pursuing words and lettersand learn to withdraw and turn the light on yourselfwhen you do so your body and mind will naturally fall awayand your original buddha-nature will appear This stanza is sometimes interpreted as a slam on the nature of contemporaneous Rinzai practice predominant in the Japan of Dogen's time. But I think we should take a broader view of the great master's intent. He is merely cluing us in to the fact of the futility of pursuing literal, linear understanding of the Dharma in its manifestation as verbal expression. We are to turn our attention, instead, to the immediate and intimate presence of the self of body-and-mind ‑ beyond, or before, words can interfere. Here is where, and now is when, we will witness the full force of the design intent of the Dharma.* * * Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Shinjin Larry Little

Copyright: ⁠https://shaolin-rainer.de⁠ Bitte laden Dir auch meine App "Buddha-Blog" aus den Stores von ⁠Apple⁠ und ⁠Android⁠. ⁠Please support me on Patreon Meditation ist eine zentrale Praxis des Buddhismus. Die Religion und Philosophie basiert auf den Lehren von Siddhartha Gautama, dem historischen Buddha. Die buddhistische Meditation hat das Ziel, Achtsamkeit, Mitgefühl und Weisheit zu kultivieren, um das Leiden zu überwinden und die Erleuchtung zu erlangen. Der Buddha selbst hat verschiedene Arten der Meditation gelehrt und praktiziert, die bis heute von vielen Buddhisten angewendet werden. Die Quellen, die uns über das Leben und die Lehren des Buddha berichten, sind die sogenannten Pali-Kanon. Diese Sammlung von Schriften enthält unter anderem die Sutras, die Reden des Buddha, und ist in der Sprache Pali verfasst. Die Sutras wurden von seinen Schülern mündlich überliefert und später schriftlich festgehalten. Aus diesen Sutras können wir klare Hinweise über die Art der Meditation entnehmen, die der Buddha praktiziert hat. Der Buddha hat verschiedene Techniken für verschiedene Zwecke und Personen gelehrt. Es ist wichtig zu beachten, dass der Buddha nicht nur eine einzige Art der Meditation gelehrt hat. Er passte seine Anweisungen an die Bedürfnisse, Fähigkeiten und Neigungen seiner Schüler an. Er sagte selbstbewusst: 'Ich lehre euch diese Dinge nicht, damit ihr euch an sie klammert oder sie für wahr haltet, sondern damit ihr sie untersucht und erprobt.' Wenn ihr erkennt, dass sie zu eurem Wohl und dem Wohl anderer führen, dann sollt ihr sie praktizieren. Im Buddhismus gibt es zwei Hauptarten der Meditation, die der Buddha selbst praktiziert und gelehrt hat: Shamatha und Vipassana. Diese beiden Arten der Meditation ergänzen einander und führen zu einem tieferen Verständnis der Wirklichkeit. Shamatha bedeutet 'ruhiges Verweilen'. Der Geisteszustand der Konzentration, Ruhe und Frieden wird durch die Wahl eines Meditationsobjekts, wie zum Beispiel den Atem, ein Mantra, ein Bild oder ein Gefühl, kultiviert. Dabei wird die Aufmerksamkeit immer wieder darauf ausgerichtet und alle anderen Gedanken, Emotionen und Sinneseindrücke werden losgelassen. Diese Übung führt zu einem fokussierten, klaren und stabilen Geist. Shamatha bildet die Grundlage für weitere Meditationen. Sie fördert die Fähigkeit zur Aufmerksamkeit und Sammlung. Diese Meditationstechniken sind äußerst effektiv und können zu tiefgreifenden Erkenntnissen führen. Vipassana, was 'Einsicht' bedeutet, ist eine Art der Meditation, die auf der Konzentration aufbaut, die durch Shamatha entwickelt wurde. Bei Vipassana wird das Meditationsobjekt genauer untersucht und analysiert, um seine wahren Eigenschaften zu erkennen. Dabei werden die drei grundlegenden Merkmale der Existenz betrachtet: Vergänglichkeit, Leidhaftigkeit und Nicht-Selbst. Durch diese Einsicht befreit sich der Meditierende von falschen Vorstellungen und Anhaftungen und erlangt Weisheit sowie Erleuchtung. Sowohl der Buddha als auch seine Schüler praktizierten beide Arten der Meditation unter dem Bodhi-Baum, um die Erleuchtung zu erlangen. Die vier Grundlagen der Achtsamkeit sind der einzige Weg zur Reinigung der Wesen, zur Überwindung von Kummer und Klage, zur Vernichtung von Schmerz und Trauer, zur Erreichung des rechten Pfades und zur Verwirklichung des Nirvana. Das Satipatthana Sutra betont die Bedeutung der Achtsamkeit. Die vier Grundlagen der Achtsamkeit sind: Achtsamkeit auf den Körper, Achtsamkeit auf die Gefühle, Achtsamkeit auf den Geist und Achtsamkeit auf die Geistesobjekte. Diese vier Bereiche umfassen alle Aspekte der menschlichen Erfahrung und sind die Objekte der Vipassana-Meditation. Durch die Anwendung von Achtsamkeit auf diese vier Bereiche kann der Meditierende die Wahrheit über sich selbst und die Welt erkennen und sich von Leid und Unwissenheit befreien.

The Dhammapada is a timeless collection of sayings attributed to Siddhartha Gautama, known as the Buddha, compiled shortly after his passing around 483 BCE. As one of the most revered texts in Buddhism, it encapsulates the essence of the Buddha's teachings, offering profound insights into the nature of existence and the path to liberation from suffering.Consisting of 423 verses organized into 26 chapters, the Dhammapada covers a wide array of topics, including wisdom, ethics, mindfulness, and the power of one's thoughts. It emphasizes the importance of self-reflection, ethical conduct, and the cultivation of a compassionate heart. The verses are concise yet profound, making them accessible to both novice seekers and seasoned practitioners.One of the central themes of the Dhammapada is the concept of karma, the law of cause and effect, which underscores the importance of one's actions in shaping their present and future circumstances. It teaches that by purifying the mind and living in accordance with moral principles, one can break free from the cycle of suffering and attain enlightenment.The Dhammapada serves as a practical guide for leading a meaningful and virtuous life, encouraging individuals to develop mindfulness, cultivate wisdom, and cultivate a sense of inner peace and contentment. Its timeless wisdom continues to inspire countless individuals on their spiritual journey towards awakening and liberation._______________________________________Help us to keep providing free content:https://www.buymeacoffee.com/wisefool_______________________________________ WisefoolPress.com: The Search Is Overhttps://www.wisefoolpress.com/ Jedvaita.com: The Way the World Unfoldshttps://jedvaita.com/ Amazon Jed McKenna Pagehttps://www.amazon.com/-/e/B001JS057A _______________________________________ The fool who persists in his folly will become wise.-William Blake_______________________________________

Buddhism Reference Volume 2 – Avatamsaka. Siddhartha Gautama's first sermon as Shakyamunibuddha. In Japanese this sutra is known by the name Kegon Sutra, and in China often named the Flower Garland Sutra foundational to the sect of the same name. E-books - “Buddhism Reference Volume 1 and 2” – Available now   Threefoldlotus.com/home/Ebooks.htm

Le bouddhisme, religion et philosophie initiée par Siddhartha Gautama (le Bouddha) il y a 2 500 ans en Inde, repose sur la compréhension et la libération de la souffrance. Selon le Bouddha, la souffrance découle du désir et de l'attachement, et sa cessation est possible à travers la pratique des Quatre Nobles Vérités : reconnaître la souffrance, en identifier la cause, comprendre qu'il est possible d'y mettre fin, et suivre le Noble Chemin Octuple. Ce chemin comprend la juste compréhension, intention, parole, action, mode de vie, effort, attention, et concentration.Diverses traditions bouddhistes se sont développées, incluant la méditation, l'étude des sutras, les rituels et l'adhésion à une éthique morale, avec la croyance en la réincarnation et le karma. Le but ultime est le nirvana, atteint par la méditation et l'adhésion aux enseignements bouddhistes.Le bouddhisme se divise principalement en trois branches : Theravada (pratiqué en Asie du Sud-Est, se concentrant sur l'éveil individuel à travers les textes anciens), Mahayana (dominant en Asie de l'Est, visant à l'éveil de tous les êtres avec un accent sur la compassion), et Vajrayana (pratiqué principalement au Tibet, utilisant des méthodes tantriques pour un éveil accéléré). Malgré leurs différences, ces branches partagent les principes fondamentaux du Bouddha, se distinguant par leurs pratiques et approches spirituelles.

In this episode, we dive deep into one of the Buddha's most influential teachings that has resonated through the ages - The Four Noble Truths. These four truths provide a framework for understanding the root of human suffering and the pathway to liberation.We begin by telling the iconic story of the Buddha's own journey - from a sheltered prince who knew none of the suffering in the world, to his confrontation with sickness, old age and death outside his palace walls. The trauma of these encounters motived Siddhartha Gautama to renounce his royal ties and seek understanding. After taking asceticism to its extremes then realizing enlightenment was not found there either, he meditated under the Bodhi tree and awakened.The Buddha realized that rather than the extremes of indulgence or deprivation, the middle way would lead to the end of suffering. This wisdom was encapsulated into the Four Noble Truths.The First Noble Truth declares that suffering exists and is part of our human experience due to impermanence and our fragile mortal nature. Our attempts to make things permanent actually causes more pain.The Second Noble Truth dives deeper - revealing that the root of suffering is attachment. Clinging to thoughts, ideas, identities and beliefs is what torments us when loss and change occurs.The Third Noble Truth offers hope - cessation of suffering IS possible by letting go of attachments. When we release our grip, we experience the blissful state of nirvana, which means “blowing out” like a candle.The Fourth Noble Truth maps out the Eightfold Path, the Buddha's recommended path to enlightenment. We also introduce an alternative framework called The Three Pillars of Liberation.Drinking from the wisdom of millennia, this profound teaching offers to liberate us in the midst of daily troubles that disrupt our peace. The Four Noble Truths diagnose the core human quandary, and prescribe a way out of unnecessary misery and into joy.Head over to http://LiberationCoachingAcademy.com to check out more about Zen Stoicism and learn about our trainings. 

Copyright: ⁠https://shaolin-rainer.de⁠ Bitte laden Dir auch meine App "Buddha-Blog" aus den Stores von ⁠Apple⁠ und ⁠Android⁠. ⁠Please support me on Patreon Ich möchte Euch heute die neuerliche Zuschrift meines Schülers „Benny“ zur Kenntnis bringen. Lieber Rainer, Du weißt ja, dass ich als Kind mit drei Jahren sehr krank war. Das liegt lange zurück, aber ich möchte dir trotzdem eine Geschichte erzählen, die mir während meiner Schulzeit bewusst geworden ist. Es kommt einfach darauf an, wie man die Dinge betrachtet. Buddha sagte einmal: Wenn du wissen willst, wer du warst, dann schau, wer du bist. Willst du wissen, wer du sein wirst, dann schaue, was du tust.

Ich trage immer ein Foto von mir im Alter von 3-4 Jahren bei mir. Es ist die einzige Erinnerung aus dieser Zeit. Ich war krank und musste viele Untersuchungen und Krankenhausaufenthalte überstehen. Auf dem Foto habe ich keine Haare wegen der Chemotherapie und Bestrahlung und war oft müde. Dieses Foto hat mir immer als Grundlage für meine sportliche Ehrgeiz und Lebensweise gedient, aber warum? Aus Angst. Ich wollte das nie wieder erleben. Das Foto aus vergangenen Tagen hat mich angetrieben. Ich war, wie bereits erwähnt, blind vor Angst. Allerdings ist mir dabei ein kleines, aber unglaublich wichtiges Detail entgangen: Ein kleiner Junge sitzt hier und jetzt und lacht. Bei näherem Hinsehen wird deutlich: Ich bin glücklich. Siddhartha Gautama sagte einst: Verfolge nicht die Vergangenheit. Verliere dich nicht in der Zukunft. Die Vergangenheit ist vorbei. Die Zukunft ist noch nicht gekommen. Das Leben, wie es jetzt ist, ist ein wichtiger Moment, den wir aktiv gestalten können. Wir sollten uns heute bemühen und nicht auf morgen warten, denn dann könnte es zu spät sein. Ein Beispiel für das Leben im Moment ist ein kleiner dreijähriger Junge, der glücklich und unbeschwert ist, ohne Sorgen über die Vergangenheit oder die Zukunft. Ein solches Leben können auch wir erreichen, wenn wir uns auf das Wesentliche konzentrieren. Ein Beispiel für das Leben im Moment ist ein kleiner dreijähriger Junge, der glücklich und unbeschwert ist, ohne Sorgen über dieVergangenheit oder die Zukunft. Seitdem ich dieses Foto sah, betrachte ich es anders. Buddha sagte: „Samen der Vergangenheit sind die Früchte der Zukunft“. Kinder sind immer im Hier und Jetzt. Sie leben den Moment ohne nach verpassten Chancen zu trauern oder in der Zukunft zu schwelgen. Man hört oft Leute sagen: „Ach, wie schön war das Leben als Kind, so unbekümmert, ohne Sorgen und frei...“

During this talk, Peter provides a brief speculative review of Siddhartha Gautama's life experience, before he became known as the Buddha.  The intention here is to consider the sociocultural stresses of his time in comparison to the stresses of contemporary life.  He lived in what were the most comfortable and hedonistic circumstances of the day, […]

Copyright: ⁠https://shaolin-rainer.de⁠ Bitte laden Dir auch meine App "Buddha-Blog" aus den Stores von ⁠Apple⁠ und ⁠Android⁠. ⁠Please support me on Patreon Liebe Mitmenschen, als Siddhartha Gautama, der historische Buddha, möchte ich Euch zeigen, wie ich eine Ehe betrachte und wie meine Lehre des Buddhismus uns helfen kann, unsere Partnerschaften zu verbessern und harmonische, erfüllende Beziehungen zu schaffen. In der heutigen modernen Welt, in der wir Menschen von vielen äußeren Ablenkungen und Herausforderungen umgeben sind, kann es manchmal schwierig sein, eine liebevolle und dauerhafte Ehe zu führen. Doch eine Ehe ist eine wertvolle Beziehung, die uns die Möglichkeit bietet, unser inneres Wachstum und unsere spirituelle Entwicklung zu unterstützen. Aus meiner Sicht sollte eine Ehe auf den Säulen der Liebe, des Mitgefühls, der Akzeptanz und des gegenseitigen Respekts ruhen. Sie sollte ein Ort sein, an dem zwei Menschen in tiefem Verständnis miteinander verbunden sind und gemeinsam ihre Höhen und Tiefen des Lebens teilen. Meine Lehre des Buddhismus bietet wertvolle Prinzipien und Werkzeuge, um Ehen zu verbessern und Partnerschaften zu stärken. Zentral ist hierbei das Prinzip des Mitgefühls und der bedingungslosen Liebe. Wir sollten uns darum bemühen, unseren Partner mit liebevoller Freundlichkeit zu behandeln und sein Glück und Wohlbefinden zu fördern. Das Prinzip der Achtsamkeit spielt auch eine wichtige Rolle in einer Ehe (wie in fast allen Belangen). Seid präsent und aufmerksam, wenn ihr mit eurem Partner interagiert. Achtet auf seine Bedürfnisse und Gefühle und zeigt echtes Interesse an seinem Wohlergehen. Die Fähigkeit, aufmerksam zuzuhören und empathisch zu sein, fördert das Verständnis und die Verbindung zwischen euch. Ebenso wichtig ist es, unseren eigenen Egoismus und unsere Anhaftungen loszulassen. Oft neigen wir dazu, uns in Beziehungen an bestimmten Erwartungen festzuklammern oder uns auf uns selbst zu konzentrieren. Das Loslassen von Erwartungen und die Annahme der Unbeständigkeit von Beziehungen helfen uns, mit mehr Gelassenheit und Weisheit zu handeln und unsere Partnerschaften auf einer tieferen Ebene zu pflegen. Eine gesunde Ehe erfordert auch Kompromisse und gegenseitige Unterstützung. Wir sollten bereit sein, unseren Partner zu unterstützen und füreinander da zu sein, in guten wie in schwierigen Zeiten. Indem wir uns gegenseitig auf unserem spirituellen Weg unterstützen, können wir gemeinsam wachsen und uns zu besseren und mitfühlenderen Menschen entwickeln. Der Achtfache Pfad des Buddhismus bietet eine praktische Anleitung, wie wir unsere Beziehungen verbessern können. Durch rechte Sicht, rechte Absicht, rechtes Reden, rechtes Handeln, rechten Lebensunterhalt, rechte Anstrengung, rechte Achtsamkeit und rechte Konzentration können wir zu liebevollen, mitfühlenden und unterstützenden Partnern werden. Die Lehre des Buddhismus lehrt auch, dass Beziehungen ein Spiegel unseres eigenen Geistes sind. Wenn wir an uns selbst arbeiten und unsere eigene innere Transformation anstreben, werden sich auch unsere Beziehungen positiv verändern. Unsere Partnerschaften können zu einem Ort der Harmonie und des Wachstums werden, wenn wir unsere inneren negativen Zustände wie Ängste, Gier und Wut erkennen und loslassen. In einer Ehe sollten beide Partner dazu ermutigt werden, ihre individuellen spirituellen Pfade zu verfolgen. Indem wir uns gegenseitig Raum zur persönlichen Entwicklung geben, fördern wir das Wachstum und die Entfaltung des anderen. Wir können uns gemeinsam inspirieren und gegenseitig unterstützen, unsere höchsten Potenziale zu entdecken und zu entfalten. In Liebe und Mitgefühl, Siddhartha Gautama (Buddha)

TRIPOLOGY Podcast celebrates its 1st Birthday! Alun's in good spirits as he joins us from Lumbini, the birthplace of Buddha. Alun's keen interest in Buddhism motivates him to go against the travel advice of other backpackers, exploring Lumbini and learning more about Siddhartha Gautama aka The Buddha. Alun shares his experiences in Chitwan, including a safari in Chitwan National Park. The spectacular wildlife is so abundant that it makes seeing a rhinoceros a walk in the park! Have you visited Chitwan or Lumbini? Send a story to tripologypodcast@gmail.com You can support the show by subscribing and recommending us to friends. Please rate the show and help us grow! It makes a HUGE difference. Follow us on Instagram: instagram.com/tripologypodcast PATREON: patreon.com/tripologypodcast Thank you for your continued support. It means the world.

In this episode, Andrew attempts to tell a concise history of Buddhism--a 2600 year old tradition--in a single Dharma talk. Referencing the work of John Peacock, Andrew details an overview of what it might have actually been like to live during the time Siddhartha Gautama walked the Earth, and most importantly, how we can understand the significance of the Buddha's teachings within the context of the Religious, Economic and Social setting of the time. Enjoy!

Copyright: ⁠https://shaolin-rainer.de⁠ Bitte laden Dir auch meine App "Buddha-Blog" aus den Stores von ⁠Apple⁠ und ⁠Android⁠. ⁠Please support me on Patreon Liebe Mitmenschen, als Siddhartha Gautama, der historische Buddha, möchte ich euch zeigen, wie ihr Freundschaften gewinnen und behalten könnt, und wie meine Lehre des Buddhismus Euch dabei unterstützen kann, diese Verbindungen zu verbessern und tiefere Beziehungen zu schaffen. In der heutigen modernen Welt, in der wir oft von Technologie und virtuellen Verbindungen umgeben sind, kann es eine Herausforderung sein, echte und bedeutungsvolle Freundschaften aufzubauen und zu pflegen. Doch Freundschaften sind ein wichtiger Teil eines erfüllten Lebens. Sie bringen Freude, Unterstützung und Trost in unser Leben und ermöglichen uns, uns gegenseitig zu inspirieren und zu wachsen. Meine Philosophie des Buddhismus lehrt, dass unser Glück nicht nur von äußeren Umständen abhängt, sondern auch von unseren inneren Einstellungen und Beziehungen zu anderen. Wahre Freundschaft kann uns helfen, unser inneres Wohlbefinden zu fördern und uns auf unserem spirituellen Weg zu unterstützen. Der Schlüssel zum Gewinnen von Freundschaften liegt darin, ein offenes und liebevolles Herz zu haben. Seid selbst authentisch und offen für andere Menschen. Versteckt Euch nicht hinter Masken, sondern zeigt Euch so, wie Ihr wirklich seid. Wahre Freundschaften entstehen, wenn wir uns gegenseitig akzeptieren und respektieren, ohne zu urteilen oder zu kritisieren. Ein wichtiger Aspekt meiner Lehre des Buddhismus ist das Prinzip der bedingungslosen Liebe und des Mitgefühls. Indem wir unsere Herzen öffnen und Mitgefühl für andere empfinden, bauen wir tiefere Verbindungen auf und schaffen ein liebevolles Umfeld für Freundschaften. Versucht, in Euren Beziehungen nicht nur zu nehmen, sondern auch zu geben, und seid bereit, anderen zu helfen und für sie da zu sein. Die Achtsamkeit spielt auch eine entscheidende Rolle beim Gewinnen und Pflegen von Freundschaften. Seid präsent im gegenwärtigen Moment, wenn Ihr mit anderen interagiert. Zeigt echtes Interesse an ihren Gedanken, Gefühlen und Bedürfnissen. Die Fähigkeit, aufmerksam zuzuhören und emphatisch zu sein, stärkt Eure Beziehungen und zeigt, dass ihr Euch wirklich um das Wohl eurer Freunde kümmert. Es ist auch wichtig, den eigenen Egoismus und die Anhaftung loszulassen. Oft neigen wir dazu, uns an Menschen zu klammern oder bestimmte Erwartungen an sie zu haben, was zu Enttäuschungen führen kann. Das Loslassen von Erwartungen und die Annahme der Unbeständigkeit von Beziehungen helfen uns, mit mehr Gelassenheit und Weisheit zu agieren und Freundschaften auf einer tieferen Ebene zu pflegen. Der Achtfache Pfad des Buddhismus bietet einen praktischen Leitfaden für ein ethisches und achtsames Leben, das uns auch in unseren Beziehungen zu anderen unterstützt. Durch das Befolgen von rechter Sicht, rechter Absicht, rechtem Reden, rechtem Handeln, rechtem Lebensunterhalt, rechter Anstrengung, rechter Achtsamkeit und rechter Konzentration können wir zu authentischen, respektvollen und liebevollen Freunden werden. Darüber hinaus lehrt meine Philosophie auch, dass die Art von Menschen, mit denen wir uns umgeben, unser eigenes Leben beeinflusst. Sucht nach Freunden, die Euch auf Eurem spirituellen Weg unterstützen und Euch inspirieren, ein besseres und mitfühlenderes Leben zu führen. Vermeidet Menschen, die negative Einflüsse haben oder Euch von Eurem wahren Selbst entfernen. In der modernen Welt ist es auch wichtig, Freundschaften nicht nur im persönlichen Umfeld, sondern auch in der virtuellen Welt zu pflegen. Soziale Medien können uns verbinden, aber auch eine Quelle von Oberflächlichkeit und Vergleich sein. Nutzt die Technologie bewusst, um eure Freundschaften zu unterstützen, aber vergesst nicht, dass wahre Beziehungen durch reale Interaktion und echte Verbindung entstehen. In Liebe und Mitgefühl, Siddhartha Gautama (Buddha)

Copyright: ⁠https://shaolin-rainer.de⁠ Bitte laden Dir auch meine App "Buddha-Blog" aus den Stores von ⁠Apple⁠ und ⁠Android⁠. ⁠Please support me on Patreon Der Taoismus und der Buddhismus sind zwei bedeutende philosophische und religiöse Traditionen mit Ursprung in Asien. Obwohl sie in einigen Aspekten unterschiedlich sind, haben sie sich im Laufe der Zeit gegenseitig beeinflusst und voneinander profitiert. Der Taoismus ist eine alte chinesische Philosophie, die auf dem Konzept des "Tao" basiert, was so viel wie "Weg" oder "Pfad" bedeutet. Das Tao symbolisiert die universelle Kraft, die alles durchdringt und das Gleichgewicht von Gegensätzen wie Yin und Yang aufrechterhält. Es ist eine harmonische Kraft, die die Natur, den Kosmos und das individuelle Leben durchdringt. Im Taoismus streben die Menschen danach, im Einklang mit dem Tao zu leben, indem sie die natürliche Ordnung respektieren und das Leben in Harmonie mit der Natur führen. Der Taoismus betont auch die Bedeutung des inneren Friedens und der Ruhe. Durch die Praxis der Meditation und Achtsamkeit können die Anhänger des Taoismus ein tieferes Verständnis für das Tao entwickeln und in Harmonie mit sich selbst und ihrer Umgebung leben. Der Buddhismus hingegen basiert auf den Lehren von Siddhartha Gautama, dem historischen Buddha, meinem verehrten Lehrer. Der Buddhismus zielt darauf ab, das Leiden zu überwinden und Erleuchtung zu erlangen. Buddhalehrte, dass das Leiden Teil des menschlichen Daseins ist und dass es durch das Verlangen nach vergänglichen Dingen entsteht. Der Weg zur Erleuchtung besteht darin, das Verlangen loszulassen, die Achtsamkeit zu entwickeln und Mitgefühl zu praktizieren. Im Buddhismus gibt es verschiedene Pfade zur Erleuchtung, wie zum Beispiel die Konzentration auf den Atem, die Entwicklung von liebevoller Güte und das Erkennen der Leerheit aller Dinge. Der Lehrer aller Lehrer lehrte, dass die Erleuchtung durch persönliche Bemühungen und die Überwindung des Egos erreicht werden kann. Der Einfluss des Taoismus auf den Buddhismus ist besonders in der chinesischen Variante des Buddhismus spürbar. Im Laufe der Zeit haben sich viele taoistische Konzepte und Praktiken in den chinesischen Buddhismus integriert. Die Meditationstechniken des Taoismus wurden von den buddhistischen Mönchen übernommen und weiterentwickelt. Die Praxis der Meditation ist eine zentrale Methode sowohl im Taoismus als auch im Buddhismus, um innere Ruhe zu erlangen und das Bewusstsein zu erweitern. Die Betonung des gegenwärtigen Moments und das Loslassen von Verlangen, wie es im Taoismus gelehrt wird, sind ebenfalls in den buddhistischen Praktiken präsent. Die taoistische Idee des Nicht-Tuns oder Wu Wei, was bedeutet, im Einklang mit der natürlichen Ordnung zu handeln, ohne Anstrengung oder Widerstand, findet sich auch im Buddhismus wieder. Diese Idee des Nicht-Tuns betont, dass wir durch das Loslassen des Verlangens nach bestimmten Ergebnissen und das Akzeptieren des gegenwärtigen Moments inneren Frieden finden können. Ist der Weg Dein Ziel? Lese in den nächsten Tagen weiter zu meinem Themenschwerpunkt „Der Taoismus und seinen Einfluss auf den Buddhismus“ Der richtige Weg liegt nicht in der Ferne, sondern im Herzen- Buddha -

In the next two segments: number 132 and 133 in the sequence, we repeat a subject that we took up in number 113 and 114; namely the buddha nature versus human nature; some of the sameness and differences between what we refer to as “human nature” and what we refer to in Zen as our “original nature,” or “buddha-nature,” “buddha” meaning “awakened one.” Please bear with the repetition; there is new material here as well. And much of what is to be said about the place of Zen in America bears repetition. As promised in the last segment of UnMind, we will continue examining the social, or “corporate” expressions of human nature — versus what we call “buddha nature” — with an eye to those corporate entities growing out of Zen practice, such as the Atlanta Soto Zen Center and the Silent Thunder Order, as examples. Master Dogen mentions the constructions of humankind, indicating that they, too, are part and parcel of the nature and manifestation of buddha-dharma: Grass, trees, and lands which are embraced by this Teachingtogether radiate a great light and endlessly expoundthe inconceivable profound dharmaGrass, trees, and walls bring forth this Teaching for all beingscommon people as well as sagesand they in accord extend this dharmafor the sake of grass, trees, and walls In India the original Order of monks and nuns apparently camped out in the woods, and when the monsoons came, retired to caves in the mountains. Eventually, patrons built dwellings for them, the first “walls” to house the followers of Buddha's teachings. Somewhere I came across a saying, something to the effect that, when a precious jewel appears in the world, not to worry, a container will appear to protect it. The “precious jewel” is the buddha-dharma, and the container consists of the various temples, practice centers, and monasteries that have been established to protect and preserve it. The Dharma opening verse that we typically chant at the beginning of a discourse says: The unsurpassed, profound and wondrous Dharma is rarely met withEven in a hundred, thousand, million kalpasNow we can see and hear it, accept and maintain itMay we unfold the meaning of the Tathagata's truth Assuming we can “see and hear” the Dharma, it becomes our charge to “accept and maintain” it. In the context of modern society, this means not only providing the physical plant, the “walls” within which followers are invited to practice, but also providing the corporate structure that will enable others to maintain the program of promulgating Dharma teachings and propagating the direct practice of meditation, through their financial and in-kind donations. For this reason, and other related incentives, it becomes necessary to establish a 501c3 not-for-profit corporation in order to maintain Zen practice interfacing with other, governmental corporate entities. But some caveats are in order when doing so in the furtherance of Zen, in light of its skepticism regarding the constructed self. Where Zen calls into question the reification of even the human entity, or being, and its extension to the concept of a self, the soul of theism, or atman of Hinduism; the reification of a corporate entity is seen as equally, or even more, suspect. ASZC was incorporated in 1977 to facilitate the mission of meeting the public demand for what we refer to as genuine Zen practice, in particular its uniquely simple and direct meditation. What we refer to as “Soto Zen” or “Dogen Zen” is different from all the other alternatives on offer. Just as what Buddhism teaches as its worldview is starkly different from the various religions and ideologies dominant in our culture. STO was incorporated in 2011 because the stress and strain on the board of directors and committees of the ASZC had become too much to handle, with the growth of our network of affiliates, which were meeting the increasing demand for Zen practice; and the growing awareness of ASZC and STO as meeting that demand in a uniquely user-friendly manner, stressing the practicality and best practices of householder Zen. BUT We should not be confused as to the reality or unreality of the corporate entities we have “established.” They are no more real than any other corporate entity, though we may feel that their existence as such is much more necessary and based on real human need. The human beings, or sangha, populating the corporate shell are real and existent dharmas, in its connotation of “dharma-beings.” The corporation is real enough, in that it can interact with other corporate entities, but is essentially a real but non-existent dharma being, a construct. In spite of the “Citizens United” ruling of the Supreme Court, corporations are demonstrably not persons and should not have the “rights” accorded to human beings, in my humble opinion. All beings are capable of doing harm; corporate entities may survive their human components and thus become capable of extending the harm, or good, they do to future generations. Real persons, fortunately or unfortunately — your call — pass away eventually, but the harm they do often lives after them; thank you, Marc Antony. Sometimes through the corporations they formed during their lifetime. There is a rather useful trope to apply to your personal relationship to the corporate entity that represents the community of fellow practitioners of Zen. These are some issues that have come up from time to time, phrased in the format of “IF-THEN”: IF you find yourself obsessing over the wellbeing of the ASZC or STO, or your local affiliate center, including the management and succession of their leadership, THEN you may be getting distracted from your own, personal practice, which may be much more difficult to deal with, and less gratifying than engaging the social fray. IF you feel under-appreciated for your efforts on behalf of the organization, THEN a couple of reminders: One — welcome to the club. Two — remember that we support the organizations because they support the practice of Zen. And in Zen there is “no self, and no other-than-self.” Our actions are neither entirely selfish, nor entirely unselfish, when it comes to Zen. Or you could argue that they are both selfish and unselfish. IF you are engaging in certain activities, and feel that you are making sacrifices, for the sake of someone else in the sangha, including myself, THEN, please stop. A sense of emotional indebtedness will only grow, and can never be recompensed adequately. As Master Dogen reminds us, we should not imagine that we are practicing Zen solely for our own sake, let alone for the sake of others. We should practice Zen for the sake of Buddhism itself. The 13th Century Master cautioned his followers not to call it “Zen,” that Zen is a made-up term. It is only Buddhism, he said. But even his nomenclature reifies “Buddhism,” as if there actually is such a thing that needs our protection. Buddhism, like Zen, is also a made-up term. Shakyamuni was not a Buddhist, any more than Jesus Christ was a Christian. Buddha comes from a root word that means “awake.” Buddha means the “fully awakened one.” What he taught, and what his followers practiced — in a culture replete with Hinduism, where one imagines they encountered considerable resistance — came to be called Buddhism. As such, it is also subject to its own teachings of “impermanence, insubstantiality, and imperfection.” IF you find yourself sharing your personal doubts and frustrations with your fellow travelers as to how the sangha is functioning, including its leadership, THEN you may be fomenting confusion, and resultant disharmony, in the sangha, a big “no-no” in Zen. As the story goes, one of Siddhartha Gautama's cohort of cousins, named Devadatta, was jealous of Shakyamuni's revered status, including the lavish support he received from patrons, and repeatedly attempted to have Buddha assassinated. Yet Buddha predicted that Devadatta would eventually realize buddha-hood. If such transgressions against the cohesion of the corporate Order of monks and nuns in those times could be regarded by Buddha as a kind of trial-and-error, coming of age saga, if over several lifetimes — we may be forgiven for the more minor errors in judgment that we may reasonably be expected to make in our efforts at community practice, and any resultant behaviors that may have unintended consequences. In any case, it does not pay to overthink these considerations, certainly not to make them the focus of our personal practice. A monk complained that when sitting in zazen, the rain was dripping on him from leaks in the roof. The Master told him to “move down.” Why spend a lot of time patching and repairing an old temple building, when you should be about the business of your own awakening to Buddha's insight? It is even more likely today that we will become enamored of the corporate entity and all its trappings, and lose sight of what brought us to Zen in the first place. The only thing that will accompany us when we go to our grave is our deeds. We have to leave the chimera of the corporation, along with the walls of the building, no matter how grandiose, behind — as well as the paperwork, thankfully. This realization should be accompanied by an immense sense of relief. * * * Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Shinjin Larry Little

Tom and Dorion revisit our conversation with Siddhartha Gautama to cut through the pithy Buddha quotes and enlighten us on how to apply his teachings to our daily lives. Topics discussed: • The downsides of navel-gazing and fuzzy rumination • Why we're all just clapping each other's hands • How not to "miss the flower" • Houdini's Buddhist schooling • How to stop living in a cage (metaphorically speaking, of course) • The most surprising (and random fact) about the Buddha (Hint: It'll put a toothy grin on your face) Subscribe wherever you listen to podcasts. Thoughts? Dead guest suggestions? Email us at hello@iheardeadpeople.com or visit www.iheardeadpeople.com. If you'd like your own urn-sized coffee mug featuring your favorite dead person, you can champion your luminary at this link.

Siddhartha Gautama speaks from the heart, giving you a little peace of mind with his views on suffering, the Noble Truths, Self discovery, and enlightenment. Blissful insights abound; Zen not included. Topics discussed: • Siddhartha's early life and “spiritual journey” • How it feels to be dead • The true nature of reality • Being tempted by the demon Mara • The problem with pleasure • The Four Noble Truths • The real cause of suffering • The Eightfold Path • How it feels to be enlightened • The problem with non-dualism • Is it okay to use email? • Interdependent co-arising Subscribe wherever you listen to podcasts. Thoughts? Dead guest suggestions? Email us at hello@iheardeadpeople.com or visit www.iheardeadpeople.com. If you'd like your own urn-sized coffee mug featuring your favorite dead person, you can champion your luminary at this link.

Do you ever wonder what it would be like to grab a coffee with the greatest thinkers and doers who've ever lived? You can stop wondering. I Hear Dead People™ is the podcast that brings history's most renowned thinkers, leaders, and teachers back to life… sort of. The conjurers of these thought-provoking, life-affirming conversations are dead-serious students of history, philosophy, and human behavior. They're passing on authentic wisdom from the great beyond to bring to life fresh ideas, inspiration, and insight for today's listeners. The first enlightening conversation with the O.G. Buddha, Siddhartha Gautama, launches October 11, 2023. Don't miss it! Subscribe wherever you listen to podcasts. Thoughts? Dead guest suggestions? Email us at hello@iheardeadpeople.com.

Cub Kuker Supernatural Podcast EP260 1. Ancient Egyptian Religion: The ancient Egyptians believed in the concept of the "Field of Reeds," a heavenly paradise where the righteous would dwell after death. They envisioned it as a beautiful celestial city where the gods resided. The pharaohs were considered divine, and their ultimate goal was to be united with the gods in the afterlife. 2. Norse Mythology: In Norse mythology, there is a prophecy known as Ragnarök, which describes a series of events that will lead to the end of the world. After the cataclysmic battle, a new world will emerge, and the gods who survived, including Odin and Thor, will return to rebuild a better society known as Gimlé, a celestial city of peace and abundance. 3. Zoroastrianism: Zoroastrianism, one of the oldest known religions, speaks of the final battle between good and evil, known as Frashokereti. Afterward, a divine savior figure, known as Saoshyant, will resurrect the dead, purify the world, and establish a perfect society. The righteous will reside in a celestial city called Garo Demana, which is described as a place of eternal joy and bliss. 4. Aztec Religion: The Aztecs believed in the cyclical nature of the universe, and their religious texts speak of the previous ages and the coming of future ages. According to their beliefs, each age is destroyed and a new one begins. In the future age, Quetzalcoatl, the feathered serpent god, is prophesied to return. He is associated with knowledge, civilization, and harmony and is said to establish a heavenly city where peace and prosperity will prevail. 5. Buddhism: While not an ancient religion, Buddhism has prophecies regarding the future. According to some Buddhist texts, a future Buddha, named Maitreya, will appear on Earth when the teachings of the current Buddha, Siddhartha Gautama, have been forgotten. Maitreya will propagate the Dharma and establish a golden age known as the "Pure Land" or "City of Maitreya," where people will live in harmony and spiritual enlightenment. 6. Christianity: The Book of Revelation which is the last book of the Holy Bible depicts a celestial city of god that is either cube or pyramid shaped featuring 12 gates for the 12 tribes of God's people. This book is highly debated, as to who the author was and to whether or not the events have already taken place or are actually a future prophecy. Ultimately this book to picks the battle between good and evil at the end of time. ✝️ Faith

Buddha NatureNot what we think, but —We fall into confusion.Back to the cushion!We left off last time with a discussion of the relative reality of human, versus corporate, entities — which may seem a bit far removed from the concerns of Zen practice. But, as Matsuoka Roshi would often say, “Civilization conquers us!” One of the ways that so-called civilization interferes with our lives on a daily basis, to such a degree that we become inured to it — “death and taxes” being the only sure things in life — is the imposition of an interface with corporate entities everywhere we turn. One connotation of my dharma name, “Taiun,” or “Great Cloud,” is that, like a big cloud in the sky, there are no barriers anywhere. This is what comprises the aspirational aspect of a Zen name – that I should find no barriers in daily life. Don't need to tell you how that is working out so far.Human entities are naturally given special status in the hierarchy of sentient beings by most philosophical and religious systems, such as the reification of the Self, the immortal Soul of Christianity, and the Hindu equivalent, the Atman. Corporate entities have recently been endowed with personhood by the Supreme Court, which has exacerbated the friction between the two types of entities struggling for dominance in governments around the globe. My main concern here is that we human members of the harmonious communities (S. sangha) of the Atlanta Soto Zen Center and the Silent Thunder Order avoid confusion as to our priorities in serving the sangha. One of which is the natural tendency to reify the imputed needs of the corporation itself — e.g. to survive in perpetuity — over the needs of the sentient beings that it is incorporated to serve. Let us entertain an “if-then” exercise to examine whether we may be sliding down this particular slippery slope: IF: 1. You find yourself obsessing over the succession of the leadership of ASZC or STO, THEN: you are getting distracted from your own practice. 2. You are disappointed because you feel under-appreciated for your efforts on behalf of ASZC or STO or both, THEN: I have two suggestions for you. One: welcome to the club. Two: remember that you are supporting the organizations because they are propagating Zen practice. And in Zen there is “no self, nor other-than-self.” So your actions, and those of other members, are neither entirely selfish nor unselfish. 3. You feel that you are engaging in activities and making sacrifices for the sake of someone else in the sangha, such as myself, THEN: Please stop. As Master Dogen reminds us, you should not even imagine that you are practicing Zen for your own sake, let alone the sake of others. You should practice Zen “for the sake of Buddhism itself.” But even this construction reifies Buddhism, or Zen, as if there is such a thing, and you alone have to protect it. The great Master also cautioned his followers not to call it “Zen.” Zen is a term some ancient person made up. Dogen reminded all that this practice is, basically, Buddhism.But “Buddhism,” like Zen, is also a made-up term. Buddha Shakyamuni was not a “Buddhist,” any more than Jesus Christ was a “Christian.” Buddha comes from a root word that means “awake.” “Buddha” means the “fully awakened one.” What he taught, and what his followers promulgated and propagated — in a largely Hindu cultural context, where one imagines they encountered considerable resistance — in time came to be called Buddhism. Which, like anything and everything else, is not exempt from its own teachings of impermanence, imperfection, and insubstantiality.4. IF —You are engaging others in the community, expressing your personal doubts and frustrations as to how the sangha is functioning, including concerns about the competence of its leadership, without bringing these concerns to that leadership,THEN: You may be fomenting confusion and resultant disharmony in the sangha. Which is the closest thing to a cardinal sin in Buddhism. One of Siddhartha Gautama's apparently endless cohort of cousins, named Devadatta, was jealous of Shakyamuni's status and the lavish support he received from patrons, as the story goes, and actually attempted to have Buddha assassinated. Yet Buddha predicted that Devadatta would eventually realize buddhahood. None of these behaviors are irretrievable, and no one is irredeemable in Buddhism, but all of us, and especially those in positions of leadership in the sangha, are called upon to act with discernment and an overabundance of caution to ensure that we are embracing the broadest perspective, taking the long view, and not confusing the corporate entity with the human entities that embody it.These are special, and especially niggling, concerns that arise in the public propagation of Zen, in particular in America, where the corporate versus individual conflict is on display on a daily basis. In this context we once again return to our mission to aspire to buddha-nature over human nature. IT IS BUDDHA NATURE:1. To recognize the limits of human nature.BUT: Buddhism proposes that we are not limited to the constraints of our apparent human nature, but capable of awakening to our original buddha-nature through the Three Bodies, or trikaya: this biological, or Transformation body — nirmanakaya; becoming aware of the Essence body — dharmakaya, resulting in the manifestation of the Joy body — the samboghakaya. This model of the true body is just a model, of course, and accepting this idea is of-a-piece with the embrace of the Three Minds — sanshin: the Magnanimous — daishin; the Nurturing — roshin; and the Joyous — kishin. That the body-mind of buddha-nature is already the reality goes without saying. Waking up to it is another matter.2. It is buddha nature to find that all groups of people and individuals are originally like-minded. BUT: Causes and conditions, such as ideologies and class divisions, bring about differentiation, a kind of social evolution. 3. It is buddha nature to realize that “In this world of suchness there is neither self nor other than self” and that “To come into harmony with this reality just simply say, when doubt arises, ‘Not two.'” BUT: It is natural to encourage others by expressing appreciation for their generosity.4. It is buddha nature to manage personal associations with others to meet their needs.BUT: We cannot be 100% responsible for the lives or behavior of others, we can only do our best. You can lead a horse to water, but…5. It is buddha nature to remember that nothing lasts forever.BUT: Hegelian logic assures us that the existent thesis will be challenged by an antithesis, and the two will merge in synthesis, evolving the new thesis, endlessly.6. It is buddha nature to hold an aspiration to perfecting the paramitas rather than an expectation of perfection.BUT: An aspiration is by nature open-ended — unknown — expressed as a vow to persist in spite of doubts; whereas an expectation is defined as a goal or objective. Again, I could go on. It is buddha nature to relinquish any attempt to control the uncontrollable. And to blame ourselves rather than others. Disharmony between others, as well as ourselves, is usually the result of unintended conflict between two points of view — where each person is attempting to defend the sangha, or the dharma, as they see fit. It is buddha nature to see the opposing views as complementary, so that the path to compromise and resolution becomes apparent.This discussion of human- and buddha-nature is not complete. It will be completed only in your own experience with sangha, and your embrace of buddha-dharma. Good luck with your pilgrim's progress.

Not symmetricalBut then nothing really is —Only in our mind* * *In this segment of UnMind we continue where we left off, discussing the all-important mentoring relationship of teachers to students, and students to teachers, particularly the asymmetrical relationship in Zen training. The success of any mentorship depends almost entirely, 100% plus, on the sincerity and intensity of the student, more so than the teacher, as illustrated by the anecdote about my friend and fellow student at ID+IIT, JJ, who had an unfortunate run-in with one of my key design mentors related in the last segment. As a teacher of design at the U of I, Chicago Circle Campus, and the School of the Art Institute of Chicago, I found myself on the other side of the equation and gained even more respect for my mentors. For those design students who did not seem to benefit greatly from my tutelage, I can fault them as well as myself. My story and sticking to it, anyway.The well-known exchanges between Zen ancestors and their students, particularly those who eventually succeeded them in the lineage, are illustrative of this asymmetry. Bodhidharma, the first Zen patriarch known to history in China, for example, responded to his Chinese student and dharma heir, Huike, who complained of having a disturbed mind, by asking him to show him this mind. When Huike replied that when he looked for it he could not find it, the sage exclaimed “There I have calmed your mind!” or some such expression. These incidents are variously translated so please forgive my paraphrasing, as well as the spelling of the names. I am not a scholar. My point here is that then Huike, in a similar exchange with his future successor, Sengcan, said something similar. The eventual third patriarch in China likewise complained of being “bound” by something, and Huike asked him what was binding him. When he could not respond, Sengcan suddenly realized there was nothing binding him and was liberated.That Huike responded to his student in essentially the same way that his teacher Bodhidharma had replied to him illustrates that the teacher was not called upon to say or do something extraordinary, but instead had responded with an ordinary, mundane question. We might even conclude that Huike had merely imitated Bodhidharma's approach. I think this makes the case that what triggered the profound event of the student's transformative insight was not the skill or mystical power of the teacher, but was dependent upon the desperation of the student, combined with complete faith in the teacher.Symmetry is a principle of Design Thinking, as can be seen in the design of most modern automobiles as well as vintage wheeled vehicles, such as the chariot Buddha used as an analogy to the skandhas, or the Conestoga wagons that settled the West. The practical reasons for this are pretty obvious when considering the function of the vehicle to move straight forward or backward in as friction-free a way as possible, as well as to navigate turns. But the adherence to symmetry in design goes far beyond the practical functioning of the vehicle, into the aesthetics of its overall form and features. One of the few notable exceptions to the symmetry norm may be seen in the Nissan Cube (see photo) introduced to the American market in 2009 and discontinued in 2014. We may most usefully consider this anomaly in the context of the adage, “form follows function.”Seeing this startling design for the first time may cause whiplash as it surprises your expectations of symmetry. It features a wrap-around window on the rear and one side, which violates the usual bilateral symmetry of vehicle design. I wonder if it also created a hazard in case the vehicle rolls in a wreck, as the roof-support structure would apparently be greatly weakened by the lack of a fourth column in that corner. And that that partially explains its brief time on the market.Of course, the power drive chain and other mechanical systems that make the modern vehicle function are not symmetrical in the simple sense – one only has to look under the hood to see the asymmetrical complexity of the modern combustion engine or that of the newer electric and hybrid vehicles.The apparent bilateral symmetry of the human being and many other animals is similarly deceptive. Once the relatively symmetrical outer appearance is removed, as in surgery or an autopsy, the incredible complexity of the underlying system of nerves, glands, and organs is revealed. The skeleton and musculature largely reflect the symmetrical form of the outer appearance, and much like the drive train and wheels of the automobile, function to support the mobility and balance of the body in motion.So the appearance of bilateral symmetry in both cases is just that – appearance, another word for form.The famous formula coined by Buddha, that form (appearance) is, itself, emptiness — and vice-versa — reflects this greater reality. If we probe even further, down to the molecular and atomic levels, it becomes clear that while the constituent elements making up the appearance of symmetry of the object may themselves exhibit various kinds of internal symmetry, including radial and other three-dimensional geometries that transcend mere bilateral or mirror symmetry; there is no clear, fractal-like relationship of the micro-scale parts to the macro-scale whole. The forming processes of whatever metal, plastic, rubber, textile and other materials undergo in order to achieve the final form of the completed object obviously depend upon the properties of the materials, but their original, internal form has little to do with the final, external form. Like the fabled chariot, the whole exists only in the sum of the parts.If we deconstruct the vehicle, like the chariot, it ceases to function, or to exist, as a vehicle. Likewise, the organism, human or otherwise, does not function or exist outside the particular assembly of its parts. Zen meditation is often referred to as a process of deconstructing consciousness, or the mind itself. Realization, according to Master Dogen in Jijuyu Zammai—Self-Fulfilling Samadhi, is the manifestation of this process (emphasis mine):All this, however, does not appear within perception because it is unconstructedness in stillness; it is immediate realization.Note that the term “unconstructedness” does not even qualify as proper English; the giveaway is the red underline the word processor uses to highlight a mistake. Dogen goes on to point out that “if practice and realization were two things, as it appears to the ordinary person, each could be recognized separately. But what can be met with recognition is not realization itself because realization is not reached by a deluded mind.” This indicates that anything that can be met with recognition is, by definition, a kind of delusion. Our very recognition of something we call “symmetry” is itself delusional. Upon closer examination it falls apart, seen to be, at best, a kind of approximation. The mind continually averages out all the contrary impressions of asymmetry to focus upon and reify the notion of symmetry.The immediacy of realization the Master points to should be understood as immediate in both time and space. That is, in this “realization” what becomes real to us is not something that heretofore was distant from us and somewhere in the future, but always and ever present, and near at hand. So close as to be inaccessible to perception as such, like the water to the fish, or the air to the bird. As Dogen points out later in this same tract, even the idea of “realization” must be regarded with some circumspection:[But] the boundary of realization is not distinct. For the realization itself comes forth simultaneously with the mastery of buddha-dharma. Do not suppose that what you realize becomes your knowledge or is grasped by your consciousness. Although actualized immediately, the inconceivable may not be apparent. Its appearance is beyond your knowledge. That “the inconceivable may not be apparent” — one of my favorite Dogen lines and, I think, indicative of his sense of humor — must be one of the grand understatements of all time. How could the inconceivable in any way be apparent? This is one of the hallmarks of the asymmetrical nature of the relationship, the ability to use language but not be used by it. So to speak. o point at that which is beyond concept, let alone language. Concepts take time to form. Expressing them in language takes even longer. Using words to point at that which is beyond conception, and thus far beyond language, is difficult, but not impossible. Tozan Ryokai, credited with founding Soto Zen in China, reminds us of the inconceivable nature of Zen realization in his Ch'an poem Hokyo Zammai—Precious Mirror Samadhi, pointed to as “it” (J. inmo):Although it is not constructed it is not beyond wordsLike facing a precious mirrorForm and reflection behold each otherYou are not it but in truth it is youIt would be hard to find a more succinct and intriguing description of a symmetrical relationship than “Form and reflection behold each other.” Especially as the two elements of the sentence, “form” and “reflection,” indicating object and subject, respectively, are usually considered to be the opposite of symmetrical — comprising the material and spiritual dimensions of existence — or matter versus mind.One more visual example of the apparent symmetry versus the actual asymmetry that we normally perceive is illustrated by an exercise called “Your Original Face” from a creativity workshop we conducted at ASZC, based on Huineng's famous anecdotal koan. In the photos you see the same portrait of my face, divided down the middle axis and reconstructed to reveal the “left-face “ versus the “right-face” version of me. Looks like me, but… Note that the arched-eyebrow side in shadow connotes the evil me while the side in full light looks more like a saint. The “eyes have it” but so do the eyebrows and mouth. Problem-solving is the action-oriented modus operandi of both professional design thinking and the Zen or Buddhist worldview. Designers define problems worthy of solving, often redefining those presented by clients, for financial as well as altruistic reasons. Siddhartha Gautama clearly interpreted the cultural norms, mores and memes of his times and his particular social standing in the caste system as problematic or unsatisfactory, and went on what we might romanticize as a spiritual quest to find a solution. His findings, conclusions, and recommendations constituted the content of the First Sermon, in which he laid out the Four Noble Truths, an extremely concise and complete description of the “problem” of sentient existence, particularly for human beings, including a thoroughgoing prescription for practicing in daily life, the Noble Eightfold Path, which, crucially, emphasizes the central method by which anyone can approach and — at least in theory — solve this problem for themselves, essentially by “doing thou likewise.” Fortunately for us, he succeeded to a greater degree than most of his contemporaries. He and his followers transformed this personal experience into a socially inclusive program for like-minded people, the original Order of monks and nuns, as well as householders and leaders, in India. This is the origin of the legacy we have inherited and celebrate today. As I said in the prior segment, in both design and Zen training, relationships to your mentors become all-important, shaping your views of the profession, and the practice and meaning of meditation, respectively. This is true of Zen in particular, and probably all asymmetrical relationships in general. Where we go from here we shall see, as we say, but wherever the road takes us, it will arrive at the intersection of Zen and Design Thinking. Meanwhile keep practicing.* * *Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Shinjin Larry Little

India the 6th-5th centuries BCE... according to legend, the Hindu prince Siddhartha Gautama renounced his position and wealth to seek enlightenment as a spiritual ascetic. It is said that he reached enlightenment while meditating under a bodhi tree, and thus became the Buddha. He began to preach his path to others and the religion of Buddhism was born. In part two of our mini-series on Eastern philosophy, Rushi and Chris delve into the core beliefs of Buddhism such as the Four Noble Truths, Aldous Huxley and Alan Watts's perspective on the teachings, and the modern importance of one of the world's most popular religions. What's What is produced by Vayus Media - click on the links below for more content about counterculture ideas, Earth-conscious living, and Eastern philosophy and religion: YouTube @vayusmedia Instagram @vayusmedia Instagram @chrissiracuse Facebook @VayusMedia Vayus Media LinkedIn What's What LinkedIn

This episode we talk about the first recorded instance of Buddhism--or at least the worship of the Buddha--in Japan, and we look at some of the politics and issues surrounding its adoption, as well as some of the problems in the story we have from the Chronicles.  We also look at what legend says happened to the oldest Buddhist image and where you can find it, today.  Hint: It is in a place that once hosted the Winter Olympics! For more check out our podcast website:  https://sengokudaimyo.com/podcast/episode-85 Rough Transcript:   Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 85: The Buddha Comes to Japan. Last couple episodes we've talked about Buddhism.  We talked about its origins in the Indian subcontinent, with the teachings of Siddhartha Gautama, aka Shakyamuni, the historical Buddha, and how those teachings spread out from India to Gandhara, and then followed the trade routes across the harsh deserts of the Tarim Basin, through the Gansu corridor, and into the Yellow and Yangzi River Valleys.  From there the teachings made it all the way to the Korean peninsula, and to the country of Baekje, Yamato's chief ally on the peninsula. This episode we'll look at how Buddhism came to the archipelago and its initial reception there.  For some of this we may need to span several reigns, as we'll be looking at events from early to late 6th century.  This is also about more than just religion, and so we may need to dive back into some of the politics we've covered up to this point as well.  Hopefully we can bring it all together in the end, but if it is a bit of a bumpy ride, just hang with me for a bit. So let's start with the official account in the Nihon Shoki, which we already mentioned two episodes ago: the first mention of Buddhism in the Chronicles.  The year was 552, or the 13th year in the reign of Ame Kunioshi, aka Kimmei Tennou.  That winter, during the 10th month—which was probably closer to December or January on a modern calendar—King Seongmyeong of Baekje had a special gift for his counterpart, the sovereign of Yamato.  By this time there are numerous accounts of gifts to Yamato, generally in conjunction with the Baekje-Yamato alliance and Baekje's requests for military support in their endeavors on the peninsula, generally framed in the Yamato sources as centering on the situation of the country of Nimna. In this case, the gift was a gilt-bronze image of Shakyamuni Buddha, several flags and umbrellas, and a number of volumes of Buddhist sutras.  King Seongmyeong sent a memorial explaining his intent:  “This doctrine” (aka Buddhism) “is amongst all doctrines the most excellent.  But it is hard to explain, and hard to comprehend.  Even the Duke of Zhou and Confucius had not attained to a knowledge of it.  This doctrine can create religious merit and retribution with appreciation of the highest wisdom.  Imagine a man in possession of treasures to his heart's content, so that he might satisfy all his wishes in proportion as he used them.  Thus it is with the treasure of this wonderful doctrine.  Every prayer is fulfilled and naught is wanting.  Moreover, from distant India it has extended hither to the three Han, where there are none who do not receive it with reverence as it is preached to them. “Thy servant, therefore, Myeong, King of Baekje, has humbly dispatched his retainer, Nuri Sacchi, to transmit it to the Imperial Country, and to diffuse it abroad throughout the home provinces, so as to fulfil the recorded saying of Buddha: ‘My law shall spread to the East.' “ Upon receiving all of these things and hearing the memorial, we are told that the sovereign, Ame Kunioshi, literally leapt for joy.  He thanked the envoys, but then put the question to his ministers as to how they should proceed.  Soga no Iname no Sukune, holding the position of Oho-omi, recommended that they should worship the statue of the Buddha.  After all, if all of the “Western Frontier lands” were worshipping it, then should Yamato really be left out? On the other side of the argument were Mononobe no Okoshi as well as Nakatomi no Kamako.  They argued against stopping the traditional worship of the 180 kami of Heaven and Earth and replacing it with worship of some foreign religion. With this split decision, Ame Kunioshi decided to have Soga no Iname experiment, first.  He told him to go ahead and worship the image and see what happens. And so Soga set it up at his house in Oharida, purified it, and, per Buddhist tradition, retired from the world.  He had another house, in nearby Mukuhara, purified and made into a temple.  Here he began to worship the Buddha. Around that same time, there was a pestilence—a disease—that was in the land.  People were getting sick and some were dying.  This was likely not unprecedented.  Healthcare was not exactly up to our modern standards, and while many good things traveled the trade routes, infection and disease likely used them as pathways as well.  So diseases would pop up, on occasion.  In this instance, though, Mononobe no Okoshi and Nakatomi no Kamako seized on it as their opportunity.  They went to Ame Kunioshi and they blamed Soga no Iname and his worship of the Buddha for the plague. Accordingly, the court removed the statue of the Buddha and tossed it into the canal at Naniwa, and then they burned down Soga no Iname's temple—which, as you may recall, was basically his house.  As soon as they did that, though, Ame Kunioshi's own Great Hall burst into flames, seemingly out of nowhere, as it was otherwise a clear day. Little more is said about these events, but that summer there were reports from Kawachi of Buddhist chants booming out of the sea of Chinu near the area of Idzumi.  Unate no Atahe was sent to investigate and found an entire log of camphorwood that was quote-unquote “Shining Brightly”.  So he gave it to the court, where we are told they used it to have two Buddha images made, which later were installed in a temple in Yoshino; presumably at a much later date. And then the Chronicles go quiet for the next couple decades, at least on the subject of Buddhism, but this is the first official account of it coming over, and there is quite a bit to unpack.  For one thing, the memorials and speeches once again seem like something that the Chroniclers added because it fit with their understanding of the narrative, including their insistence that Yamato was a fully fledged imperial state, and there is some fairly good evidence that King Seongmyeong's memorial is clearly anachronistic.  But there are a few other things, and conflicting records on things such as dates and similar. So first off, let's acknowledge that there are too many things in the main narrative in the Chronicles that are just questionable, such as the sovereign “leaping with joy” at the chance to hear about Buddhism, and the fact that King Seongmyeong's memorial apparently quotes a part of the sutra of the Sovereign Kings of Golden Light, known in Japanese as the Konkoumyou-saishou-ou-kyou, but that translation wasn't done until 703, during the Tang dynasty, by the monk Yijing in the city of Chang'an.  While it would have been known to knowledgable monks like Doji, who may have been helping put the narrative together in 720, it is unlikely that it was in use during the 6th century, when the memorial is said to have been written. In addition, there is question about the date that all of this supposedly happened.  The Nihon Shoki has this event taking place in 552, well into the reign of Ame Kunioshi.  However, there are at least two 8th century sources, roughly contemporary with the writing of the Nihon Shoki, the Gangoji Garan Engi and the Jouguuki, and both of these put the date at 538, a good fourteen years earlier, and in the era of Ame Kunioshi's predecessor, Takewo Hiro Kunioshi, aka Senka Tenno.  The first of these, the Gangoji Garan Engi, is a record of the founding of the first permanent temple in Japan, Gangoji, aka Hokoji or, informally, Asukadera, which was founded by Soga no Iname's heir, Soga no Umako.  More on the temple itself, later, but for now we want to focus on the historical aspects of this account, which mostly corroborate the story, talking about Soga no Iname's role in receiving the image and enshrining it, as well as the early conflict between the Soga clan and their rivals.  The other source, the Joguki, focuses on the life of Shotoku Taishi, aka Prince Umayado, who will become a major subject of our narrative at the end of the 6th and early 7th centuries.  Not only is he considered the father of Japanese Buddhism, but he had strong connections to the Soga family.  Today, most scholars accept the 538 date over the 552 date when talking about Buddhism's initial arrival into the islands   If the Chroniclers did move the event from 538 to 552, one has to wonder why.  This isn't a simple matter of being off by 60 years, and thus attributable to a mistake in the calendrical sexagenary zodiac cycle of stems and branches, so there must have been something else.  One suggestion is that the date conflicted with the chronology that had already been set for the sovereigns.  538 is during the reign of Takewo no Ohokimi, aka Senka Tenno, but what if succession was not quite as cut and dried as all that?  What if Ame Kunioshi no Ohokimi had his own court and was in some way ruling at the same time as his half-brothers, Magari no Ohine and Takewo no Ohokimi? They were from different mothers, and thus different factions at court.  Ame Kunioshi was young, so it was possible that there were rival lineages attempting to rule, or even some kind of co-ruler deal hearkening back to more ancient precedent.  Some even theorize that Magari no Ohine and Takewo Hiro Kunioshi were simply fictional inserts to help span the period between Wohodo and Ame Kunioshi. Whatever the reason, this theory suggests that it would not have happened in the 13th year of Ame Kunioshi's reign, but that his reign started in 526, rather than 540.  An intriguing hypothesis, but one that begs the question of whether everything in the reign would then need to be shifted to account for that.  Given that there are a few attributable events noted that fit with outside sources as well, that doesn't seem quite as plausible without some very conscious efforts to change the timeline. Another thought is that the compilers weren't sure exactly when this event happened, but given Ame Kunioshi's reputation and long reign, they chose his reign to place it in because it just fit.  I suspect that this happened more than once, with people more likely attributing past events to well-remembered sovereigns.  If this is the case, then when searching for a date they may have just chosen one that seemed auspicious.  In this case, 552 CE was, in some reckonings, an important year in Buddhist history, as there were those who say it as the beginning of the age of “mappou”, the “End of the Law” or perhaps the “Latter days of the Law”. This definitely is an intriguing theory, and resonates strongly.  For most of Japanese history, the idea that we are in this period of “mappo” has had a strong influence, and to a certain extent it is kind of an apocalyptic view of things.  The idea of mappo is that while the Buddha was alive, his teachings were fresh and available to all living things.  However, after his death, his teachings had to be remembered and passed on.  Even with the advent of writing, the meaning and understanding of his teachings, and thus an understanding of dharma, would also atrophy.  Different translations, changes in meaning, and just bits and pieces lost to time would mean that for the first 500 to 1,000 years, the Buddha's disciples would keep things well and the meaning would be protected, but in the next 500 to 1,000 years things would decline, but still be pretty close to the truth.  Then – and this is when the period of “mappo” starts - things would really start to decline, until finally, about 5,000 to 10,000 years later—or about 1,000 to 12,000 years after the time of the historical Buddha—things would break down, factions would be fighting one another, and eventually everyone would have forgotten the dharma entirely.  It was only then that there would come a new Buddha, Miroku or Maitreya, who would once again teach about the dharma and how to escape suffering, and the whole cycle would start again. The year 552 would have coincided, according to some estimates, with 1,000 years since the time of Siddhartha Gautama, and so it would have had particular significance to the people of that time, particularly if you counted each of the first two Ages as 500 years each, meaning that the word of the Buddha, that his teachings would spread to the East, would have been completed just as we entered the latter days of the Law. Regardless of the time—and, as I said earlier, 538 is the more accepted date—the general events described – the statue, the offer of Soga to experiment, and the resulting events - are usually agreed to, although even here we must pause, slightly and ask a few questions. First off, was this truly the first time that Buddhism had ever shown up in Japan?  The answer to that is probably not.  There had been many waves of immigrants that had come over to Japan from the peninsula, and even if only a small handful of them had adopted the new religion before coming over it is likely that there were pockets of worshippers.  Later, we will see that there are people in Japan who are said to have had prior experience as a monk, or who had their own Buddhist images.  These images were probably used by people in their homes—there is no evidence of any particular temples that had been built, privately or otherwise, and so there is no evidence that we have any active monks or nuns in the archipelago, but who knows what was going on in communities outside of the elite core?  There were plenty of things that were never commented on if it wasn't directly relevant to the court. Furthermore, with all of the envoys that had been to Baekje, surely some of them had experience with Buddhism.  And then there were the envoys *from* Baekje, who no doubt brought Buddhist practices with them.  So there was likely some kind of familiarity with the religion's existence, even if it wasn't necessarily fully understood. The second point that many people bring up is the role of the sovereign, Ame Kunioshi, or whomever was in charge at the time that the first image came over.  While the Nihon Shoki attempts to portray a strong central government with the sovereign at its head, we've already seen how different households had arisen and taken some measure of power for themselves.  At the end of the 5th and into the early 6th century, the Ohotomo and Mononobe houses were preeminent, with Ohotomo Kanamura taking on actions such as negotiating dealings with the continent and even manuevering around the Crown Prince.  The Mononobe wielded considerable authority through their military resources, and now, the Soga appeared to ascendant.  It is quite possible that the idea of the sovereign giving any sort of permission or order to worship Buddhism is simply a political fig leaf added by the Chroniclers.  The Soga may have been much more independent in their views and dealings.  To better understand this, let's take a look at the uji family system and the Soga family in particular. Now the Nihon Shoki paints a picture as though these noble uji families were organic, and simply part of the landscape, descending from the kami in the legendary age, with lineages leading down to the present day, although there is some acknowledgment that the earliest ancestors did not necessarily use the family names until a later date.  For much of Japanese history, the concept that these family, or uji, were one of the core building blocks of ancient Japanese political and cultural spheres is taken as a matter of course.  However, in more modern studies, this view has been questioned, and now the prevailing view is that these families are somewhat different.  In fact, the uji are likely just as much an artificial construct as the corporate -Be family labor groups. According to this theory, early on people were associated with local groups and places.  Outside of the immediate family, groups were likely held together by their regional ties as much as anything else.  Names appear to be locatives, with ancient titles indicating the -hiko or -hime of this or that area. Some time in the 5th century, Yamato—and possibly elsewhere in the peninsula—began to adopt the concept of -Be corporate groups from Baekje.  We talked about this back in Episode 63, using the Hata as a prime example of how these groups were brought together.  More importantly, though, was that each of these -Be groups reported to someone in the court, sometimes with a different surname.  These were the uji, created along with the -Be to help administer the labor and work of running the state.  They were essentially arms of the state itself, in many ways.  The kabane system of titles emphasizes this, with different families having different ranks depending on what they did, whether locally, regionally, or at the central court.  Some of these titles, like -Omi and -Kimi, were likely once actual jobs, but eventually it came to represent something more akin to a social ranking. There have been some questions and emails asking for a bit more in depth on this, and I'd really like to, but I'm afraid that would be too much for now.  At the moment I want to focus more on the uji, particularly on those at the top - the uji with the kabane of either Omi or Muraji, as these are the ones most likely to be helping to directly run the government.  They even had their own geographical areas within the Nara basin, and elsewhere, that were uji strongholds.  The Hata had areas near modern Kyoto, the Mononobe clearly had claims to land around Isonokami, in modern Tenri, and the Soga clan had their holdings in the area of modern Asuka and Kashihara city.  At the very least, that is where Soga no Iname's house was—in Mukuhara and Oharida, both located in the modern area of Asuka, which will become important in the future. It wasn't just the landholdings that were important, though.  Each uji had some part to play in the functioning of the government.  In many cases it was the production or control of a particular service, such as the Hata and silk weaving, or the Mononobe and their affinity with all things military.  For the Soga, they appear to have had a rather interesting portfolio. Traditionally, the Soga family is said to trace its lineage back to Takechi no Sukune, the first Oho-omi back in the time of Okinaga no Tarashi Hime and Homuda Wake no Ohokimi—see episode 46 for more on him.  That lineage is likely fabricated, however, and the earliest actual evidence for the family may be from the Kogoshui, where we are told that Soga no Machi was put in charge of the Three Treasuries.  These were the Imikura, or sacred treasury; the Uchikura, or royal household treasury; and the Ohokura, the government treasury.  This seems like quite the position of responsibility, and it would fit with some of what we see later as the Soga are involved in helping set up Miyake, the various royal storehouses across the land that acted as Yamato court administrative centers for the purposes of collecting goods and funneling them to the court, as well as keeping an eye on the local regions.  Although here I feel I would be remiss if I didn't also note that the “Three Treasuries”, or “Sanzou” is one way to translate the Tripitaka, and given the Soga's role, I don't think I can entirely ignore that point. So the Soga family had experience with administration, and specifically they were dealing with a variety of different goods produced in different regions.  If that is the case, then their authority did not necessarily derive from the standard uji-be constructed familial connections, but rather they were deriving positional authority from the central government itself.  This may seem like common sense to us, but in the world of ancient Yamato, where family connections were everything, this may have been something new and innovative—and very in keeping with various continental models of administration.  It is quite likely that the Soga were dealing with some of the latest innovations in government and political authority, which would also have opened them up to the possibility of new ideas. In addition, their position meant they likely had wide-ranging contacts across the archipelago and even onto the peninsula.  The Soga themselves have connections to the peninsula in the names of some of their members, such as Soga no Karako, where “Karako” can be translated as a “Son of Kara” or a “Son of Gaya”, possibly referring to their origins, and Soga no Kouma, where “Kouma” is a general term for Goguryeo, and so quite possibly indicates a connection with them as well.  On top of that, there is a now-out-of-favor theory that once suggested that Soga no Machi might be the same as Moku Machi, an important Baekje official in the late 5th century.  While that has been largely discredited, the fact that “Machi” is possibly of Baekje origin cannot be entirely overlooked. Then there are a series of notes in the Nihon Shoki, particularly surrounding the area of Shirai, in the land of Kibi.  These start in 553, just one year after Soga no Iname's failed attempt to launch a Buddhist temple, at least according to the Nihon Shoki's record of events.  It is a relatively simple note, but it mentions how Soga no Iname made a man by the name of Wang Jinnie the “Funa no Fubito”, or “Recorder of Ships”, and put him in charge of the shipping tax—all at the behest of the sovereign, of course. Later, in 555, Soga no Iname went with Hozumi no Iwayumi no Omi to Kibi, where they consolidated five districts, or agata, under the administration of a single administrative Miyake in Shirawi.  Later, in 556, he would go back to Kibi and establish a Miyake in Kojima, putting in place Katsuraki no Yamada as the Tazukai, or “rural rice field governor”.  That same year he and others went to the Takachi district in Yamato and established the Miyake of Ohomusa, or “Great Musa”, for immigrants from Baekje and then Womusa, or “Small Musa”, for immigrants from Goguryeo. In 569, the person that Soga no Iname had put in charge of recording the ships, Wang Jinnie, had a nephew, Itsu—or possibly Danchin, depending on how you read it—go out to Shirawi to take a census.  This is the same Shirawi that Soga no Iname had helped establish in 555.  Itsu becomes the Shirawi no Obito, and in 574 we see Soga no Umako, Iname's heir, heading out to Shirawi with an updated register for Itsu. So, in short, the Soga family clearly is doing a lot of government administration, and particularly of the Miyake, which is the extension of the court authority into the rest of the archipelago.  On top of that, look at how often the names that are coming up in conjunction with what they are doing are referencing immigrant groups.  Even the Hozumi family are known at this point for their work on the peninsula, and we see the Soga heavily involved with the Wang family and their fortunes, not to mention Greater and Lesser Musa and the Baekje and Goguryeo individuals there.  Wang Jinnie will have even more of a part to play, but we'll hold onto that for later. Given everything we can see about how they are operating, is it any surprise that the Soga would advocate in favor of Buddhism?  I'd also note that, while other clans have clear connections to heavenly ancestors and kami whom they worshipped, it is unclear to me if the Soga had anything similar.  There is mention in the 7th century of the creation of a shrine to their titular ancestors, Takeuchi no Sukune and Ishikawa no Sukune, and today there is a shrine that is dedicated to Soga tsu Hiko and Soga tsu Hime—Basically just lord and lady Soga.  But there isn't anything like the spirit of Futsunushi or Ohomononushi, let alone an Amaterasu or Susano'o. Why is that important?  Well, prior to the 6th century, a lot of clans claimed authority from the ritual power they were perceived to wield, often related to the prestige of their kami.  One of the ways that Yamato influence had spread was through the extension of the Miwa cult across the archipelago, and there were even members of the Himatsuribe and the Hioki-be, basically groups of ritualists focused on sun worship, which upheld the royal house.  The Mononobe controlled Isonokami shrine, where they worshipped their Ujigami, Futsu-mitama, the spirit of the sound of the sword.  And then there were the Nakatomi, who haven't had much to do in the narrative so far, but we know that they were court ritualists, responsible for ensuring that proper rituals were carried out by the court for the kami to help keep balance in the land. The dispute between the Soga and the Mononobe and Nakatomi is presented as a struggle between a foreign religion and the native kami of Japan—leaving aside any discussion, for now, about just how “native” said kami actually were.  This is, in fact, the primary story that gets told again and again, that the Mononobe and Nakatomi were simply standing up for their beliefs, sincerely believing that if too many people started worshipping foreign gods then it would supplant the worship already present in the islands. And that may have been a genuine fear at the time, but I would suggest that it was only a small one.  What seems more apparent is that we are really looking at just an old fashioned power struggle.  Because what all of the information we have about the Soga distills down to is: they were the new kid on the block.  The Soga were the up and coming nobility.  They had connections with the continent and various immigrant groups.  That gave them access to new ideas and new forms of resources.  The Mononobe were built on a more traditionalist line.  They had been around, ever since at least Wakatake no Ohokimi, playing a significant role in things, alongside the Ohotomo.  The Mononobe were at their apex, claiming descent through their own Heavenly Grandson, and having held sway at court through numerous reigns at this point.   They represent, in many ways, the old guard. Worship of a fancy new religious icon—effectively a new kami—threatened to give the Soga even more power and sway.  They already had control of the three treasuries, if the Kogoshui is to be believed, and likely had a rather impressive administrative apparatus.  Soga no Iname had also ended up successfully marrying off two of his daughters to Ame Kunioshi, making him father-in-law to the current sovereign.  If he added to that a spiritual focus that people came to believe in, that would only enhance the Soga's power and place in the hierarchy. And what better way to taint all of that, and neutralize these upstarts, than to blame this new god for the plague and pestilence that was killing people.  We see it all too often, even today—when people are scared and when there are problems, the easiest people to scapegoat are the foreigners and the outsiders.  Those whom we do not see as “us”.  It was probably easy to turn the court against Buddhism, at least initially.  They threw the image in the canal and burned down the temple, and no doubt they were pleased with themselves. But that was merely the opening salvo, and as we'll see in the coming years, the Soga family were hardly done with Buddhism.  One can argue whether they were truly devout or if this was merely for political gain, but the Soga family tied themselves to this new foreign religion, for good or for ill, and they wouldn't be pushed around forever. When next we touch base on this topic we'll look at Soga no Iname's heir, Soga no Umako, and his attempts to start up where his father left off.  He would again clash with the Mononobe, and the outcome of that conflict would set the path for the next half a century.  It would also see Buddhism become firmly enmeshed with the apparatus of the state.  As this happens , we'll also see the character of Buddhist worship in the archipelago change.  Initially, the Buddha was treated little differently from any other kami, and based on the way it is described, probably worshiped in a very similar manner.  However, as more sutras came to light and as more people studied and learned about the religion—and as more immigrants were brought in to help explain how things were supposed to work—Buddhism grew in the islands to be its own distinct entity.  In fact the growth of Buddhism would even see the eventual definition of “Shinto”, the “Way of the Gods”, a term that was never really needed until there was another concept for native practices to be compared against. Before we leave off, there is one other story I'd like to mention.  It is tangential to our immediate discussion of Buddhism and the Soga, but I think you may find it of interest, nonetheless.  This is the story of just what happened—supposedly—to that first Buddhist icon that was tossed into the Naniwa canal. Because you see, according to tradition, that gilt-bronze icon did not stay stuck in the mud and muck of the canal, nor did it just disappear.  Instead there is a tradition that it was found almost a century later.  The person who retrieved it was named Honda no Yoshimitsu, and from Naniwa he traveled all the way to Shinano, to the area of modern Nagano, and there he would found a temple in 642.  Another reading of his name, Yoshimitsu, is Zenko, and so the temple is named Zenkoji, and you can still go and visit it today.  In fact, the main hall of Zenkoji is considered a national treasure, and it was featured prominently during the 1998 Winter Olympics in Nagano, Japan.  It is a popular attraction for tourist both in Japan and from abroad, and if you get a chance I highly recommend going to see it.  On the street leading up to the temple entrance are many traditional shops that still sell various foods and traditional arts and crafts, and there are many intriguring features.  For example, there is a narrow walkway underneath the main temple that is completely dark, where you are meant to feel along the wall to try to find the key to enlightenment, a kind of physical metaphor of Buddhist teaching. And of course there is the icon that Honda Yoshimitsu is said to have fished out of the canal. According to the temple, the icon still exists, and many worshippers believe it to be the oldest extant Buddhist icon in Japan, even older than the icons at Horyuji.  However, there is one catch—nobody is allowed to see it.  Shortly after it was installed in the temple, the statue was hidden in a special container, or zushi, and it became what is known as a hidden Buddha.  This is a tradition particularly prevalent in Japan, where some Buddhas are hidden away and only brought out on very special occasions.  Some cynics might note that those occasions are often when the temple needs to raise funds.  As for this hidden Buddha, however, it has not been seen more than a handful of times since it was locked away in the 7th century. Despite that, we know what it looks like—or at least what it is supposed to look like.  The image is said to be a triad, and though the Nihon Shoki claims it was an image of Shakyamuni, the central figure of the Zenkoji triad is actually the figure of Amida, aka Amithabha, as in the Pure Land sect of Buddhism.  Amida Nyorai is flanked by two attendants.  We know all of this because a copy of the Zenkoji image was made in the Kamakura period, and that image, said to be a faithful recreation of the original is also kept at Zenkoji.  While the original is kept hidden in the back, the replica, which is thought to have all of the miraculous powers of the original, sits in front, and is therefore called the Maedachi Honzon, basically the image standing in front, vice the original, the Gohonzon, the main image. Except it gets even better, because the replica is *also* kept hidden away most of the time, and only revealed on special occasions, known as Gokaicho, or “opening of the curtain”, which occurs once every seven years. The Zenkoji triad became extremely important in later centuries, and copies were made and installed in sub-temples throughout Japan.  Even today you may find a Zenkoji-style triad here or there, each one considered to have a spiritual tie back to the original, and some of them even have inscriptions confirming that they are, indeed, Zenkoji style triads Of course, the big question remains: does the original image actually still exist, and is there any chance that it actually is as old as it claims to be?  There really is no good way of knowing.  Zenkoji is not offering to open up the zushi any time soon.  We do know a few things, however.  We know that the temple has burned down at least 11 times over the years, and the Gohonzon was rescued each time, or so they say.  There are some who claim that it still exists, but perhaps it is damaged.  If that is the case, how did they make the replica, though? There was an inspection during the Edo period.  There was a rumor that it had been stolen, and so an Edo official was sent to check on the status.  They reported that it was still there, but crucially they never described actually laying eyes on the statue.  In one account where a monk did open the box it is said that their was a blinding light—kind of like the Ark of the Covenant in Indiana Jones but just overwhelming; no faces were melted, at least none that were reported. The monks of Zenkoji, when asked how they know the image is still there, will point to the weight of the container, which, when lifted, is apparently considerable.  They say that is how they know it is still there.  Of course, a melted lump of metal might be the same weight as it was when it was full statue, as long as it didn't lose any actual mass, so it is hard to tell if it is still in good condition. Even with all of that, there is the question about the veracity of the original objects lineage to begin with.  Did Honda Yoshimitsu really just find *the* original statue?  And even if he did, how would he have known what it was?  Was there an inscription:  To Yamato, from Baekje, hugs and kisses? I've yet to see anyone directly compare the purported replica with other statues, but I suspect that would be the route to at least check the age, but nobody seems to be saying that the style of the replica is blatantly wrong for a 6th or 7th century icon from the peninsula or by peninsular craftsmen.  Then again, there were plenty of local immigrants in the Naniwa area who could have potentially crafted an image.  Indeed, the area around modern Nagano even has traces of Goguryeo style burial cairns, possibly from immigrants settled out there to help with early horse cultivation, and so there is even the possibility that there were locals with the connections and skills to craft something. If you really want to know more, there is an entire work by Donald McCallum, titled “Zenkoji and Its Icon”, on not just the icon but the entire worship that sprang up around it and caused copies to spread throughout the archipelago. And that's where we will leave off for this episode.  In the next couple of episodes I want to finish up some of the secular history of this reign, and look a little bit outside of Yamato and the evidence in the Chronicles as well. 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.  

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.

I.    Truth and Religion  A.    Framing the great debate on religion and spiritualityTaking objective truth seriously in a pluralistic, postmodern setting B.    The appeal of the oneness claim (all religions teach basically the same thing): religious strife is eliminated. But this must be logically tested. II.    What are Truth Claims in Religion? A.     Defining the nature of truth: that which corresponds to  objective reality. For more on this, see Douglas Groothuis, Truth Decay (InterVarsity Press, 2000), chapter four. B.    Defining a truth-claim: a statement that claims to describe objective reality C.    The logic of truth-claims—rules of the intellectual system, rational analysis 1.    The law of noncontradiction: A is not non-A (contradictory statements cannot both be true; nothing possesses contradictory properties) 2.    Examples of the law of noncontradiction in religious  truth-claims a.    Buddha cannot be enlightened and not enlightened at the same time; the claim is that he became enlightened. b.    Jesus cannot be the Christ (Messiah) and not be the Christ (Messiah). The claim is he always was the Messiah. c.    If what Buddha affirms about reality contradicts what Jesus affirms about reality, then both Buddha's and Jesus' view of reality cannot be true. They could both be false if some other worldview is true. A.    This fundamental law of logic is a necessary assumption for all rational discourse. III.    Similarities Between Jesus and Buddha A.    Both are world-historical founders of major religions B.    Their lives are enshrined in sacred texts C.    Both exhibited profound compassion and gathered followers D.    Both emphasized the need to find enduring peace E.    Both taught basic ethical teachings on love and respect, versions of the Golden Rule IV.     Jesus and Buddha: Key Differences of Worldview A.    Do two major religions agree on core issues or disagree?  If they disagree, they cannot be one in essence; cannot both true B.    Documents on Jesus and Buddha 1.    Buddha: Large body of texts far removed in history from life of Buddha. Miracles are not central to the message (dharma) of Buddha. 2.    Jesus: Four Gospels (and the rest of the New Testament) are written a few decades after Jesus' time on earth by eyewitnesses or those who consulted them. Miracles are central to the message of Jesus. See Douglas Groothuis, On Jesus, chapter two. C.    The worldview of Siddhartha Gautama, the Buddha (ca. 566-486 BCE) 1.    Ultimate reality or the sacred—atheistic or agnostic on God; but nirvana exists 2.    The human condition—suffering is due to craving and ignorance 3.    Spiritual liberation/salvation a.    “Four noble truths”—freedom from craving through insight into the cause of suffering  1.    Life is suffering2.    Suffering is caused by craving3.    The cessation of craving leads to liberation4.    The way of liberation is through the Eightfold path b.    The Eightfold path—wisdom, ethical conduct, mental discipline c.    The afterlife: reincarnation/karma or nirvana (release from reincarnation) D.    The worldview of Jesus, the Christ (Messiah) 1.    Ultimate reality—a personal and moral Creator God (Matthew 22:37-39) 2.    Human condition—image bearers of God estranged from God (Mark 7:21-23; See Romans 3:14-26 also) 3.    Spiritual liberation/salvation a.    Repentance; turning from self-centeredness (sin) to God's authority (Matthew 4:1: Luke 24:45-47) b.    Belief and trust in Jesus himself for eternal life (John    1:12-13; 3:16; 14:6; Romans 10:9). You have to do something with Jesus c.    The redemptive power of the suffering death (Cross) of   Jesus Christ (Matthew 20:28; 25-28; Romans 5:6-8) 4.    The afterlife: Either fellowship with God and the redeemed or eternal punishment (Matthew 25:31-46) E.    Two momentous lives compared    1.    Buddha—a sage, teacher, and reformer. Sought          enlightenment through knowledge and experience;         shared this with others 2.    Jesus—claimed to be God in human form (unrepeatable) a.    Never sought enlightenment, but began ministry in power and confidence (Matthew 4) b.    Offered to provide forgiveness for sin against a holy God (Mark 2:1-12; John 3:16-18) c.    Claimed to be one with a personal God (John 8:58; John 10:22-31) IV.    Conclusion: Between Jesus and Buddha— Gospel or Dharma? A.    Buddhism and Christianity cannot both be true; they contradict each other on crucial matters of worldview and spirituality: A cannot be non-A (the law of noncontradiction) B.    Objective truth and spiritual reality should be the overriding concern for spiritual seekers C.    Final reflection on suffering and hope (crucial test for any worldview) 1.    Buddha: transcend suffering through mental discipline and dehumanization (nirvana) 2.    Jesus: embrace redemptive suffering because of the fallen nature of the world. Jesus' own suffering on the Cross provides the way of liberation for individuals. a.    Jesus and the death of Lazarus (John 11) b.    Jesus on the Cross: “My God, my God. Why have you forsaken me?” (Mark 15:34) c.    Resurrection of the body and the afterlife (1 Corinthians 15) D.    Jesus offers meaning in suffering and purpose in life through his life, death, and resurrection Recommended Reading 1.    Douglas Groothuis, On Jesus. Wadsworth, 2003. Looks at Jesus through the lens of philosophy.2.    Douglas Groothuis, Christian Apologetics: A Comprehensive Case for Biblical Faith, 2nd ed. InterVarsity Press, 2022 3.    Bart Gruzalski, On Buddha. Wadsworth, 2000. Looks at Buddha through the lens of philosophy.4.    Stuart Hackett, Oriental Religions: A Westerner's Guide to Eastern Thought. University of Wisconsin Press, 1979. A philosophical analysis, including Buddhism.5.    David L. Johnson, A Reasoned Look at Asian Religions. Minneapolis, MN: Bethany Press, 1985. A philosophical analysis, including Buddhism.   Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

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.

We are in the midst of a mental health crisis. There are increases in anxiety disorders, depression, despair, and suicide rates are going up in North America, parts of Europe, and other parts of the world. This mental health crisis is itself due to and engaged with crises in the environment and the political system, those in turn are enmeshed within a deeper cultural historical crisis that I call "The Meaning Crisis". It's more and more pervasive throughout our lives. And there's a sense of drowning in this old ocean of bullshit. And we have to understand, why is this the case? And what can we do about it?   Today, there is an increase of people feeling very disconnected from themselves, from each other from the world from a viable and foreseeable future. Let's discuss this, let's work on it together, let's rationally reflect on it. Getting out of this problem is going to be tremendously difficult. It's going to require significant transformations in our cognition, our culture, our communities. And in order to move forward in such a difficult manner, we have to reach more deeply into our past to salvage the resources we can for such an amazing challenge. I'll be talking about a lot of people who have spoken in ways that will provide us the resources we need. We'll talk about ancient figures like Socrates, Plato and Aristotle, Jesus of Nazareth, Siddhartha Gautama, the Buddha, but we'll also talk about modern pivotal figures. We'll talk about people like Carl Jung, we'll talk about Nietzsche. We'll talk about Heidegger.   I want to bring all of this together in a coherent and clear fashion, so that together we can discover how to awaken from The Meaning Crisis.

"The Buddha began his first teaching by telling his listeners to take the middle way, the middle path between extreme asceticism on one hand and sensual indulgence on the other. This exhortation to moderation underlies much of Buddhist thought through the centuries and across traditions. The Buddha's time was a period of great religious upheaval and experimentation. Wandering renunciates from various sects, seeking spiritual fulfillment and freedom from the suffering of life, became a common sight on the Gangetic Plain. Before he was known as the Buddha, or Awakened One, he was Siddhartha Gautama, a wealthy nobleman living in luxury. But later he left his home, renounced that lifestyle, and embraced the other extreme as an ascetic practicing mortifying austerities. Statues depicting this period of the Buddha's life show an emaciated figure with all of his ribs visible as he sits meditating. It is said he survived on just a few grains of rice a day. Ultimately, the Buddha realized that both indulgence and deprivation were equally useless, even detrimental to his goal of achieving awakening. Legend says that this moment of awareness occurred the day before his enlightenment. Close to death, the Buddha abandoned his austere practices and the ascetics he had been practicing with, and shortly after that he encountered a young woman named Sujata, who offered him a meal of rice and milk, restoring his energy. Having found fault with both extremes, the Buddha embraced the middle path in between. In his first sermon, he expounded this middle way along with the eightfold path and its prescriptions for right behavior." --- Send in a voice message: https://anchor.fm/antonio-myers4/message Support this podcast: https://anchor.fm/antonio-myers4/support

An Ascended Master is a great teacher, healer or prophet who has lived a human life and who is now in the realm of spirit. Siddhartha Gautama, the founder of Buddhism who later became known as “the Buddha,” lived during the 5th century B.C. Gautama was born into a wealthy family as a prince in present-day Nepal. Although he had an easy life, Gautama was moved by suffering in the world. •Contact: agentk21podcast@gmail.com -Music: agentk21music@gmail.com -Counseling: Fullcirclecounselingservice@gmail.com •Linktree- https://linktr.ee/agentk21podcast •Music Linktree - https://linktr.ee/Agentk21music?utm_source=linktree_profile_share •Counseling - https://www.keandranesmith.com/ •Donations - https://linktr.ee/agentk21podcast •Music Lessons Website - https://agentk21music.wixsite.com/mysite •”NEW” - Merchandise Store - https://1111-podcast.creator-spring.com •Social Media: @agentk21podcast (IG); @agentk21 (Twitter) •YouTube Channel: https://youtube.com/channel/UCVMPPFBImTwvXpbx-ndg-ZQ •Introduction music: https://soundcloud.com/agentk21/interlude - Interlude by @Agentk21music (IG).