Podcasts about Sutra

2026-06-08 | Depth In Practice | The Sutra of Hui-neng Grand Master of Zen by Appamada

2026-06-15 | Depth In Practice | The Sutra of Hui-neng Grand Master of Zen by Appamada

Neste episódio, exploramos a Paramita da Paciência à luz do Sutra do Diamante. Mais do que suportar dificuldades, descobrimos que a verdadeira paciência não é resistência, mas liberdade em relação à necessidade de resistir. Com ensinamentos de Shantideva e mestres tibetanos, refletimos sobre como a ausência de um “eu” fixo transforma completamente nossa relação com o sofrimento, trazendo mais leveza, clareza e compaixão para a vida cotidiana.

Amir Kamber razgovara s dobitnikom NIN-ove nagrade o prohujalim vremenima i budućnosti koja gazi sve pred sobom. O vrlinama romana "Karota" saznajemo više od književnog stručnjaka Davora Korića. Može li se o nasilno prekinutom djetinjstvu, bolnim događajima i ranama koje nikako da zacijele pisati na pitak način? Kako? Zbog čega Darko Tuševljaković često miješa žanrove? Od kojih i kakvih žanrova je sačinjena stvarnost? Horor, komedija, western? A vaša? Von Amir Kamber.

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Trois auteurs, un seul sutra — et trois visions qui se complètent pour mieux comprendre ce qu'est une posture de yoga.Dans cet épisode, je plonge dans le Yoga Sutra II.46, Sthira Sukham Asanam, en comparant les traductions et commentaires de trois références incontournables. L'occasion de questionner ce que signifie vraiment pratiquer un asana : entre stabilité, douceur et joie, où se situe la frontière entre la gymnastique et le yoga ? Et surtout, comment cette définition peut nourrir concrètement ta pratique ou ton enseignement ?Je partage aussi ma propre interprétation — avoir de la marge dans la posture pour respirer, observer, ressentir — et je la confronte honnêtement aux textes.

Vijayasri explores confession's illuminating and transformational properties through the Mahayana sutra, The Sutra of Golden Light. Excerpted from the talk entitled the Sutra of Golden Light: What Is the Role of Confession In Buddhism? Given at Birmingham Buddhist Centre, 2023. *** Help us keep FBA Podcasts free for everyone! Donate now Subscribe to our Dharmabytes podcast: Bite-sized clips - Buddhist inspiration three times a week. Apple Podcasts | Spotify | YouTube

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Bright on Buddhism - Śrīmālādevī Siṃhanāda Sūtra - Part 2 - Chapters 6-10Join us as we read and discuss Chapters 1-5 of the Diana Paul translation of the Śrīmālādevī Siṃhanāda SūtraBarber, Anthony W. (2009), Buddhism in the Krishna River Valley of Andhra, NY: State Univ of New YorkBrown, Brian Edward (1994), The Buddha Nature. A Study of the Tathagatagarbha and Alayavijnana, Delhi: Motilal Banarsidass PublishersHodge, Stephen (2006), "On the Eschatology of the Mahaparinirvana Sutra and Related Matters". (PDF), lecture delivered at the University of London, SOASMcRae, John; Paul, Diana (2004), The Sutra of Queen Śrīmālā of the Lion's Roar and the Vimalakīrti Sutra (PDF), Berkeley, CA: Numata Center for Buddhist Translation and Research, ISBN 1886439311, archived from the original (PDF) on 2017-02-28, retrieved 2017-05-06Tola, Fernando; Dragonetti, Carmen (2004), Being As Consciousness: Yogācāra Philosophy of Buddhism, Delhi: Motilal Banarsidass, ISBN 8120819675Wayman, Alex and Hideko (1990), The Lion's roar of Queen Srimala, New York: Columbia University Press_________________________________If you like our show and would like to support us, we encourage you to give your money or resources to a worthy cause. We can get through this. Our strongest weapon is solidarity. Stay strong and help where you can. Thank you.Do you have a question about Buddhism that you'd like us to discuss? Let us know by emailing us at Bright.On.Buddhism@gmail.com.Credits:Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-HostProven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host

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2026-06-01 Depth In Practice | The Sutra of Hui-neng Grand Master of Zen by Appamada

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Neste episódio, exploramos a Paramita da Moralidade (Sila Paramita) à luz dos ensinamentos do Sutra do Diamante. Vamos além da ideia de regras e disciplina para compreender a moralidade como a expressão natural de uma mente que reconhece a interdependência entre todos os seres. Ao distinguir moralidade de generosidade, o episódio mostra como agir com ética não é apenas evitar o mal, mas viver sem separação, sem identidade fixa e sem apropriação de mérito — permitindo que a bondade surja de forma espontânea como manifestação da sabedoria e da compaixão.

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If your yoga practice keeps falling off… you're not the problem. In this episode, I share 7 simple, realistic ways to create a yoga practice that actually sticks—even in busy seasons of life. We explore how to:

2026-05-25 | Depth In Practice | The Sutra of Hui-neng Grand Master of Zen by Appamada

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Tales of the Mendicant Preachers, The Sutra of the Ounce, Marilynn HughesThe Out-of-Body Travel Foundation - https://outofbodytravel.org – Astral Travel and Astral Projection: Download Books, Films, Seminars, Livestreams, Music, Art, Vignettes, Radio and TV Appearances and More on Out-of-Body Experiences. (Ghosts, Reincarnation, Initiations, Heaven, Hell, Angels, Demons.) Out-of-Body Travel Author, Marilynn Hughes (Copyright)Out of Body Travel, Out of Body Experiences, Out of Body, Astral Travel, Astral Projection, Near Death Experiences, Mystical Experiences, OBE, OOBE, NDE

2026-05-18 | Depth In Practice | The Sutra of Hui-neng Grand Master of Zen by Appamada

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Kamala Rose spent over 30 years living in an ashram before stepping out into the world as an independent yoga teacher and philosophy educator in her mid-50s. This conversation is about what happens when someone with that depth of knowledge has to start completely from scratch, and what yoga philosophy itself has to say about that kind of transition.Kamala is the founder of Sutra to Self, a 12-week course on Sanskrit literacy and a guided reading of the Yoga Sutra, and she runs a free Women's Gita Circle every two weeks on Zoom. Find her at kamalaroseyoga.org and on Instagram at kamalarose.yoga.JOIN THE BLISSFUL BIZ HIVEWhat if your yoga wisdom was bringing in an extra $1k/month, even on the days you don't teach a single class?Inside the Blissful Biz Hive, you'll build your Honey Flow: a digital offer people actually want to buy, a simple funnel that brings new students into your world, and a content plan that finally gives your posts a purpose beyond "just staying visible."✅ 4-Week Honey Flow Sprint ✅ Mini Course & Funnel Setup ✅ 30-Day Content Plan & Templates ✅ Email Sequences & Sales Templates ✅ Monthly Coaching Calls & Daily Community SupportWith Susanne Rieker, who's spent the last 10 years helping 1,600+ yoga teachers build and grow their online business.

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2026-05-11 | Depth In Practice | The Sutra of Hui-neng Grand Master of Zen by Appamada

The Outer Realm with Michelle Desrochers, Marilynn Hughes, 'The Sutra of the Ounce, Out of Body Travel, Out of Body ExperiencesThe Out-of-Body Travel Foundation – Astral Travel and Astral Projection: Download Books, Films on Out-of-Body Experiences. (Ghosts, Reincarnation, Initiations, Heaven, Hell, Angels, Demons.) Out-of-Body Travel Author, Marilynn HughesOut of Body Travel, Out of Body Experiences, Out of Body, Astral Travel, Astral Projection, Near Death Experiences, Mystical Experiences, OBE, OOBE, NDEThe Out-of-Body Travel Foundation Feature Films and Astral Projection Films, Written, Directed and Produced by Marilynn Hughes - Copyright 2026, Marilynn Hughes

The Outer Realm welcomes the return of Marilynn Hughes Date: May 7th, 2026 EP: 716 TOPIC: Tonight Marilynn Hughes returns to talk about her new book “ The Sutra of the Ounce- The Ounce of the Vow for the Creatures of the Earth“ . An ounce is enough. An ounce of attention. An ounce of care. An ounce of love quietly offered. In these small gestures, illumination blooms — subtle, persistent, and enduring. Contact for the show - theouterrealmcontact@gmail.com Michelle Desrochers and The Outer Realm :https://linktr.ee/michelledesrochers_ Please support us by Liking, Subscribing, Sharing and Commenting. Thank you all !!! About Marilynn: "Marilynn Hughes founded The Out-of-Body Travel Foundation in 2003 (Mission: Reduce Spiritual Hunger Worldwide). Marilynn has experienced, researched, written, and taught about Out of Body Travel and Mysticism since 1987 and has spoken on dozens of radio and television programs to discuss her thousands of out of body experiences. She has studied the Ancient Sacred Texts of all Major and Minor World Religions, as well as Catholic Mystical, Ascetical, Biblical, Doctrinal, Dogmatic, Systematic, Liturgical, Catechetical and Moral Theology. She has also studied Individual Schools of Theology, to include Franciscan, Carmelite, Ignatian, Dominican, and Benedictine. Marilynn has also trained as a Remote Viewer in Transdimensional, Controlled and Associative Remote Viewing and is a Hypnotherapist. She received certifications in various psychological and therapeutic modalities including NLP, REBT, CBT, ACT, DBT, MBCT, EFT, TFT, SFBT and NBA Therapies. Marilynn Hughes has authored 138 books, 40 magazines and 18 CD's on Out of Body Travel and Comparative Religious Mysticism including her seminal classic The Mysteries of the Redemption: A Treatise on Out-of-Body Travel and Mysticism, which was in development to become a feature film/tv series. She was featured in the documentary film, The Road to Armageddon: A Spiritual Documentary, and in Documentary Film Productions: The Grand Phases of the Soul, The Stairway from Earth to Heaven, How to Have an Out-of-Body Experience, The Tao of Mysticism, The Initiations into the Mysteries, The Rites of Passage, The Prayer of the Twelfth Hour and At the Feet of the Masters. She is the author of an English Language Encyclopedia of Ancient Sacred Texts, The Voice of the Prophets: Wisdom of the Ages (In Twelve Volumes). Her out of body travel work has been featured in The Encyclopedia of the Unseen World, by Constance Victoria Briggs and in Extra-Planetary Experiences: Alien Human Contact and the Expansion of Consciousness, (along with Dr. Edgar Mitchell and Ingo Swann) by Dr. Thomas Streicher. KC Armstrong, (Former Producer of the Howard Stern Show), in his book named Marilynn as one of thirteen Simply Amazing Women. Marilynn Hughes has been the subject of several Research Studies including The Out-of-Body Experiment by Alex Tsakiris of Skeptiko. Marilynn Hughes and Dr. Rudy Schild (Professor Emeritus Astrophysics Harvard) co-authored a chapter entitled The Science for Moral Law. She has been featured to speak about Out-of-Body Travel on Coast to Coast AM with George Noory, Midnight in the Desert with Art Bell, the Joan Rivers Show among others. Marilynn Hughes was on the the original board of The Dr. Edgar Mitchell Foundation for Research into Extraordinary Experiences and is a continuing contributor. Marilynn Hughes The Out-of-Body Travel Foundation https://outofbodytravel.org MarilynnHughes@outofbodytravel.org If you enjoy the content on the channel, please support us by subscribing: Thank you All

Bright on Buddhism - Episode 138 - What are the 3 mysteries in Shingon Buddhism? What are their significance? How ought we understand it?Resources: Arai, Yusei (1997). Koyasan Shingon Buddhism: A Handbook for Followers, Japan: Koyasan Shingon Mission, ISBN 4-9900581-1-9.Bowring, Richard (2008). The Religious Traditions of Japan: 500–1600. Cambridge, UK: Cambridge University Press.BDK (2015), Esoteric Texts, Bukkyō Dendō Kyōkai America Incorporated.Chandra, Lokesh (2003). The Esoteric Iconography of Japanese Mandalas, International Academy of Indian Culture and Aditya Prakashan, New Delhi, ISBN 81-86471-93-6Dreitlein, Eijo (2011). Shido Kegyo Shidai, Japan.Dreitlein, Eijo (2011). Beginner's Handbook for the Shido Kegyo of Chuin-ryu, Japan.Giebel, Rolf W.; Todaro, Dale A.; transl. (2004). Shingon Texts, Berkeley, Calif.: Numata Center for Buddhist Translation and Research. ISBN 1886439249Giebel, Rolf, transl. (2006), The Vairocanābhisaṃbodhi Sutra, Numata Center for Buddhist Translation and Research, Berkeley, ISBN 978-1-886439-32-0Giebel, Rolf, transl. (2006). Two Esoteric Sutras: The Adamantine Pinnacle Sutra (T 18, no 865), The Susiddhikara Sutra (T 18, no 893), Berkeley: Numata Center for Buddhist Translation and Research. ISBN 1-886439-15-XHakeda, Yoshito S., transl. (1972). Kukai: Major Works, Translated, With an Account of His Life and a Study of His Thought, New York: Columbia University Press, ISBN 0-231-03627-2.Matsunaga, Daigan; and Matsunaga, Alicia (1974). Foundation of Japanese Buddhism, Vol. I: The Aristocratic Age. Buddhist Books International, Los Angeles und Tokio. ISBN 0-914910-25-6.Kiyota, Minoru (1978). Shingon Buddhism: Theory and Practice. Los Angeles/Tokyo: Buddhist Books International.Payne, Richard K. (2004). "Ritual Syntax and Cognitive Theory", Pacific World Journal, Third Series, No 6, 105–227.Toki, Hôryû; Kawamura, Seiichi, tr, (1899). "Si-do-in-dzou; gestes de l'officiant dans les cérémonies mystiques des sectes Tendaï et Singon", Paris, E. Leroux.Miyata, Taisen (1998). A Study of the Ritual Mudras in the Shingon Tradition and Their Symbolism.Maeda, Shuwa (2019). The Ritual Books of Four Preliminary Practices: Sambo-in Lineage Kenjin School, Japan.Orzech, Charles D; Sorensen, Henrik Hjort; Payne, Richard Karl (2011). Esoteric Buddhism and the tantras in East Asia. Leiden; Boston: Brill. doi:10.1163/ej.9789004184916.i-1200. ISBN 978-90-04-20401-0. OCLC 731667667._________________________________If you like our show and would like to support us, we encourage you to give your money or resources to a worthy cause. We can get through this. Our strongest weapon is solidarity. Stay strong and help where you can. Thank you.Do you have a question about Buddhism that you'd like us to discuss? Let us know by emailing us at Bright.On.Buddhism@gmail.com.Credits:Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-HostProven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host

2026-05-04 | Depth In Practice | The Sutra of Hui-neng Grand Master of Zen by Appamada

A book talk given at Berkeley Zen Center on Thursday, April 30th 2026 by Ben Connelly.

Bright on Buddhism - Śrīmālādevī Siṃhanāda Sūtra - Part 1 - Chapters 1-5Join us as we read and discuss Chapters 1-5 of the Diana Paul translation of the Śrīmālādevī Siṃhanāda SūtraBarber, Anthony W. (2009), Buddhism in the Krishna River Valley of Andhra, NY: State Univ of New YorkBrown, Brian Edward (1994), The Buddha Nature. A Study of the Tathagatagarbha and Alayavijnana, Delhi: Motilal Banarsidass PublishersHodge, Stephen (2006), "On the Eschatology of the Mahaparinirvana Sutra and Related Matters". (PDF), lecture delivered at the University of London, SOASMcRae, John; Paul, Diana (2004), The Sutra of Queen Śrīmālā of the Lion's Roar and the Vimalakīrti Sutra (PDF), Berkeley, CA: Numata Center for Buddhist Translation and Research, ISBN 1886439311, archived from the original (PDF) on 2017-02-28, retrieved 2017-05-06Tola, Fernando; Dragonetti, Carmen (2004), Being As Consciousness: Yogācāra Philosophy of Buddhism, Delhi: Motilal Banarsidass, ISBN 8120819675Wayman, Alex and Hideko (1990), The Lion's roar of Queen Srimala, New York: Columbia University Press_________________________________If you like our show and would like to support us, we encourage you to give your money or resources to a worthy cause. We can get through this. Our strongest weapon is solidarity. Stay strong and help where you can. Thank you.Do you have a question about Buddhism that you'd like us to discuss? Let us know by emailing us at Bright.On.Buddhism@gmail.com.Credits:Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-HostProven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host

2026-04-20 | Depth In Practice | The Sutra of Hui-neng Grand Master of Zen by Appamada

2026-04-13 | Depth In Practice | The Sutra of Hui-neng Grand Master of Zen by Appamada

This episode we close out discussion of this reign with a bit of a grab bag.  There is the minting of new coins, new letters to write Japanese, board games, and more. For more, check out our blogpost:  https://sengokudaimyo.com/podcast/episode-146 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is episode 146: Coins, Letters, Games, and More   The large audience hall was filled with nobles, sitting in pairs across from each other.  Throughout the hall, the roof and walls reverberated with the sounds of numerous stone markers being placed on painted wooden tables—or more appropriately, game boards.   It was accompanied by the sound of dice clattering.  At the far end of the hall was the royal presence, where his majesty could likewise join in the entertainment—with someone of sufficient standing, of course. Throughout the day there were bursts of joy and frustration throughout the hall.  In some instances, one could see two players sharing in the joy and love of the game.  In other cases, political rivals stared each other down, neither one willing to give away any strategic advantage.  Any smiles there were merely a mask.  And yet, no matter how hard one tried, there was only so much you could do.  Ultimately, your fate was in the hands of the dice, though you could certainly do your best to nudge it here and there. And so they continued.  As they played, small wagers were made between players.  At the conclusion of their match, each player could find another opponent, and see if their luck held out.  Victory was desired, but at the very least one didn't want to be embarrassed.  As such, losing gracefully was just as important as winning with humility.  Sure, there were  the petty stakes that were gambled here and there, but the real stakes were embedded in the politics of the court.  That was a game  that everyone was playing, except that there was no board, and the rules were often merely suggestions, at best.     This episode we are going to close out the reign of Ohoama, aka Temmu Tenno.  It has been a while getting here—but then again, Ohoama's reign is the best documented so far, almost like the entire Chronicle has built up to this point.  We have spent about a dozen episodes on this reign—not including the four before that discussing the Jinshin no Ran. During that time we've talked about how Ohoama continued the Ritsuryou experiment, while  at the same time shaping it into something that was even more directly under his control.  A lot of this appears to have been done with the mostly willing consent of a good part of the archipelago. That may have been because of a few different things.  For one, all of this was justified through the philosophical underpinnings of the continent.  This is the new knowledge that the court had been devouring for over a century, and so I suspect that none of it seemed particularly surprising or out of place.  Furthermore, it seems that Ohoama's actions may have appealed to some of the more middle-tier elites; those for whom the idea of a government stipend was quite appealing. There was also the external threat of Silla and Tang.  Though in reality, Silla was in conflict with the Tang dynasty, up until the conclusion of the Silla-Tang War, around 676.  In truth, the Tang court wouldn't recognize Sillan sovereignty south of the Taedong river until 736, so there were still tensions.  However, early on in the reign there was at least the thought that hostilities could spill over onto the archipelago. And then there are all of the projects.  The designation of national temples, the beginning of a national history project, the founding of a permanent capital city, and the creation of a formal code—the Asuka Kiyomihara Code. Compared to all of that, the topics of this episode really are some miscellaneous stuff that I didn't have anywhere else to put, but wanted to bring to light anyway.  First, we'll talk about the minting of coins, and what that meant.  Once again, this is really neat because we actually have some coins that appear to be from this time frame, providing what might be a direct relationship between what is written down and what we have in the archaeological record.  Then we'll touch on another project of Ohoama's—this one less successful than some of the others we've discussed.  This was an attempt to create a new writing system specific to the Japanese language.  Remember, at this point literate people in the archipelago were using kanji to write everything down, and for the most part they were using kanbun—so Sinitic characters and grammar, with occasional use of characters purely for their phonetic qualities when they absolutely had to spell something out.  Eventually this would evolve into the syllabaries of katakana and hiragana, but there were several false starts before that, and we'll talk about what was being attempted during Ohoama's reign. Beyond those court projects we'll talk about some of the kami and Buddhist related rituals, especially as they related to growing merit and attempting to protect the state and its people from disasters—natural or otherwise.  And then there are various omens, and just a few edicts that were more geared towards the court but are still fun, like when Ohoama forced the entire court to join him for a day of… board games.  I guess when you are the sovereign and trying to set up a game day, scheduling is suddenly not so big of a problem. So that's what we are going to cover.  We are skipping around throughout the reign, and so while I'll mention dates here and there, I'll try not to get too bogged down with the exact dates unless it really matters. First off: coins.  We are going to start somewhere in the middle, on the 15th day of the 4th month of 683.  It is here that we see a note that Ohoama decreed that copper coins would be used, and not silver.  Remember that a silver mine had been discovered in Tsushima back in 674.  At that time we know that there were silver coins being made, but in 683 it looks like they were changing from silver to copper.  But three days later, they reversed the decision to completely cancel the silver coins, so they presumably had both silver and copper coins. Coins are interesting for several reasons.  For one, coins often help us to date various collections—if they are distinctive enough.  They can be quite helpful in telling us that a particular archaeological assemblage is almost certainly from sometime after the coins had begun to be circulated.  After all, if you unearth a stratum of an archeological dig and you find a penny dated to 1912, you can be reasonably confident that that layer was last exposed on or after 1912, unless time travel was at play. There are some exceptions where animals or tree roots or other forces can disturb the layering, but that's why archeologists carefully pay attention to soil features.  That isn't to say that all coins of the time had clear dates on them.  In fact, the oldest coins we have in the archipelago are something called "Mumon Ginsen"—literally unmarked silver coins.  They are found in various assemblages and thought to have originated under Naka no Oe, aka Tenji Tennou.  The silver from Tsushima would have likely been used for this.  For many reasons it is unclear if these were minted by the state or if they were privately minted and circulated. The copper coin mentioned in Ohoama's record in the Nihon Shoki would appear to be what is known as a Fuhonsen coin, which we also have extant examples of.  These are round copper coins with a square hole in the middle, as was common on the continent.  The previous unmarked silver coins were just small circles of solid silver.  In contrast, the Fuhonsen bear the characters "FU-HON":  FU, or "Tomi", means wealth, and HON, or "moto", means something like base or basis.  "SEN" just refers to the fact that it is a coin.  So the coin represents the basis of wealth. They are just under an inch in diameter, and 1.5 millimeters thick.  While primarily copper, they do have traces of antimony, silver, and bismuth.  The use of copper was likely because of its lower melting point, which would have been easier to cast with. So it seems that these were the new copper coins mentioned in the Chronicles, and the intent was originally to completely replace any silver currency.  I suspect that they quickly realized that they could not easily replace all of the silver, and so the older silver coins were probably still in circulation—though I don't know if any new ones were being minted. We don't exactly know how the coins were used.  They weren't being used to pay taxes or similar things—that was still all being handled in rice, silk, cloth, and labor.  They might have been used by the government to pay individuals, who would then exchange them for goods, but they were probably not used very often between individuals.  There is even some suggestion that they had a more ritual meaning.  Coins of a similar shape—round with a square hole in the center—go back to at least 350 BCE on the continent, and were quite common by the  time of the Han dynasty.  The round hole allowed them to be placed on strings—you'll often see references to strings of cash.  In the Qin dynasty, a string was meant to be a superunit, made up of 1000 coins.  Merchants and others operating at some scale could then just pay in "strings" of cash rather than counting out each and every coin.  It also provided a way of transporting them.  Anyone doing business in east Asia would have encountered coinage from one of the dynasties on the mainland, and we certainly see various coins making their way over to the archipelago, though how exactly they were used and valued isn't certain.  It may have been more important to just have them on hand for trips to the continent so that an embassy or trading vessel could participate in the economy, there. The next coin to be minted in the archipelago itself wasn't until 708, and that was the Wadokaichin, or Wado coins, named for the four characters around the square hole, which included the era name that they were created, "Wado".  This seems to have kicked off an actual national currency that would only last for a couple hundred years before it was debased and lost its value.  For centuries after that, rice was once again the primary currency, and would continue to be so, even though the Tokugawa shogunate would begin to mint and issue coins again through much of their rule.  Still, coins were often outside the grasp of most of the common people. While coins may not have fully caught on, they did better than our next project.  This was a task that was given to Sakahibe no Muraji no Iwashiki who compiled, by royal command, a new set of characters, which were recorded in a book of 44 volumes.  Though this book  is no longer extant, we do have later sources that claim it was once in the royal library.  It describes the characters as similar to Sanskrit characters.  This appears to be an attempt to create an alphabet, or syllabary, for the Japanese language. While Yamato had adopted the Sinitic systems of logographic writing, it wasn't exactly up to the task of directly writing in Japanese.  For one thing, the languages had different sounds that they used, and in different combinations.  Furthermore, grammatically, the two were quite different.  Many Sinitic languages are Subject, Verb, Object, similar to English, while Japanese is Subject, Object, Verb, meaning the verb goes at the end.  But beyond that, Japanese relies extensively on conjugation of verbs, with verbs and adjectives changing to express tense and other such things that Sinitic languages, such as modern Putonghua and languages such as Middle Chinese handle in other ways.  To give an English speaking person a similar experience, imagine writing sentences as "The bird in the tree sat"  or "the man the bread at the store bought".  Now remove many of the articles and prepositions, so you get things like "bird tree sit" and "man bread store buy".  You can imagine how that can really get unwieldy if you want to convey more nuanced concepts. Japanese would either need to add a phonetic writing system—which it did—or it would need to come up with new characters to use in place of the special qualities of the language.  Or they would need to continue to write in Sinitic grammatical order and  continue to do the translation to Japanese on the fly.   One can imagine that this was hardly efficient—in order to learn how to write you would basically have to learn a whole new language. That these new symbols were similar to characters associated with Sanskrit also makes sense, and we even see similar attempts on the continent, though they had other writing systems to compare to as well.  For example, we see the Persian Sogdian, written with a variation of Syriac script, and the Ghandari language written with its own Ghandari or Kharosthi script, but the influence of Buddhism likely explains why scripts associated with Sanskrit likely had a greater influence than other languages.  I should note here that Sanskrit itself does not have a single script—today, people probably think of the Devanagari script, commonly used in India, but that doesn't seem to have been developed until the 8th century.  The work of Iwashiki was likely based on something like the Siddham, or Kutila, script.  This is an abudgida, where consonants and vowels are connected together when written.  This would have worked well for the Japanese language as phonemes are often grouped together as consonant-vowel clusters known as morae.  Siddham evolved in the late 6th century and many Buddhist scripts that were making their way along the Silk Road would have used it.  However, it is said that Siddham proper—or at least as we know it today—was introduced to Japan by the famous monk Kuukai in the early 9th century.  If that is the case, then what script was Iwashiki using as his inspiration? Regardless of the details, this new script doesn't seem to have taken off.  It may have just been too much to ask someone to learn the various kanji AND another system on top of that.  Instead, the Japanese would adopt certain kanji over time, and simplify them into what we know, today, as kana.  Our earliest example is what we know of as Man'yogana, named for the Man'yoshu, an 8th century collection of poems attributed to various contemporary and historical figures.  Because the poetic structure of Japanese required specific counts of syllables or, more specifically, morae, it was important to capture the actual pronunciation of the language.  Certain characters were chosen and used over and over again purely for their phonetic value, rather than any other inherent meaning.  Over time, those characters were simplified and standardized, developing into the katakana and hiragana still used today.  While it was these organically-evolving systems that would eventually be most popular and fill the gap, but it is still incredible to see someone deliberately tackling the problem at this early date. Moving on from money and writing, let's turn now to matters of the kami and the Buddha.   Yamato existed in a world that saw itself as being caught between forces both seen and unseen.  Besides the natural world there was the spiritual world, and to many it was just as real as anything else. We've talked all along about the interplay between the court, the kami and the Buddha, and some of the evidence we see is relatively simple.  For instance, in 675, the Ohokami, the great god, of Tosa presented a divine sword to the sovereign.  I doubt that a kami was showing up in person to the court—this would have been priests from the shrine.   Aston suggests that the kami in question was probably either Hitokotonushi no Mikoto or Misukitakahikone no Mikoto, quoting "authorities" which he does not otherwise name.  We get more serious, though, when it comes to major events.  And the drought and famine of 676 seems to fit that description.  As you may recall from episode 144, the governor of Shimotsukeno reported a bad harvest in the 5th month, and by the 6th month we see more reports coming in of a great drought.  Clothing was collected for the Buddhist temples to help build merit.  Later, there was a comet in the sky, and then, in the 8th month, we see that the court compelled the Kuni no Miyatsuko and the governors to all contribute to an Ohoharae, or Great Purification.  Eventually, the Ohoharae would become a regular ceremony held on the 30th day of the 6th and 12th months of the year, with royal princes down to the high ministers gathering at the southern gate—the Suzaku-mon. Members of the Urabe, the Diviners, would read the various norito, the ritual prayers, to disperse evil influences.  It was, and is,also used when there is a royal visit to the Ise or Kamo shrines, as well as at the Dajosai festival at the start of a new reign.  It can also be done if there is thought to have been some kind of offense that was committed. "Harae", or "purification", is a common part of Shinto ritual today.  From the simple washing of the hands and mouth before entering the shrine grounds to pray to spiritual purification performed by a priest who waves a large stick with paper streamers—the ohonusa or haraegushi—while chanting prayers to ward off evil influences, purification is a key component in Shinto, which often concerns itself with aspects of spiritual pollution.  And so the Oho-harae, the Great Purification, is that, but turned up to eleven. The litany used for the Ohoharae, today, is also known as the Nakatomi no Ohoharae, indicating the importance of the Nakatomi in the ritual.  This Ohoharae, however, was taking place in the 8th month, and may not have had all of the traditions of the later rituals we know today.  Rather, we are told what was required:  The Kuni no Miyatsuko of the provinces were instructed to send one horse and a piece of cloth to specific shrines of purification.  In addition, the governors of the various districts were each told to supply one sword, one deerskin, one mattock, one smaller sword, one sickle, one set of arrows, and one sheaf of rice.  In addition, each household had to supply a bundle of hemp cloth.  These may not have been used in the ritual as much as they were offerings to the kami and their shrine. We'll see this in various cases where the State places rather onerous financial requirements on the population in order to perform rituals.  Of course, by the logic of the time, whatever was donated would make the ritual more effective—it would be more pleasing to the kami.  Still this seems remarkably costly in a year where we are told that the peasants were starving just a few months prior. I'll also take this moment to point out a link here to something that anyone who has been to a shrine may be familiar with, and that is the donation of horses. Horses were common enough a donation—if people of status rode horses, then how much more so the kami themselves?  Sacred or votive horses could be used to carry the kami, and even today some shrines keep sacred horses for the kami.  However, not everyone has horses to donate, and I suspect that the shrine probably didn't need an entire herd of horses.  And so some would pay money for an image of a horse, instead, to be hung in the shrine, likely indicating the donor.  Of course, this wasn't just a picture, but an official record of some kind of donation, which could theoretically go to purchase horses and other such things that the shrine might need.  These pictures of horses were known as "e-ma", literally "picture horse", and we still see them today: The most common type of e-ma will be small wooden placards sold at the shrine, and people will write their desires on the back, with their name and information.  They will often be found hanging in groups on specially designated racks meant for that purpose.  Today, e-ma might have horses on them, but more often have other pictures, associated with the particular shrine and kami.  Speaking of horses, we have a couple more references to them this year.  At some point, Ohoama had issued an edict seeking horses, not just for riding, but other good horses so that the givernment would have them when needed, distributed to the various post-stations.  So when he was returning from a banquet by the Todoroki pool in Hatsuse—modern Hase--Ohoama made a diversion to the post-station of Tomi and had the horses demonstrate their speed.  Presumably this was just a horse race, which seems to be popular around the world, in any place with horses. We see something similar when we are told that Ohoama went to Asatsuma to inspect the horses of the officials there.  At his request, the officials organized a competition of horseback archery.  This appears to reference the famous art of Yabusame—though it may not have been recognized as such just yet, there is some thought that the idea of a horsed archer shooting at three targets while galloping past may have originated in the 6th century, with ties to Usa Jingu.  Still, horseback archery would remain important, and later it would become the primary art of the warrior class from about the 12th to the 13th century or so—and arguably even up until the Sengoku period, with its spear formations and foreign guns. Later, in the 10th lunar month of 681, Ohoama and the court were prepared to go hunting on the Hirose plain.  A temporary palace was prepared and all of the bags were packed, but ultimately, Ohoama didn't go.  Instead, those from the rank of Prince to high ministers stayed at Karunoichi—a market at a cross-roads in the Nara basin that likely was the location of a government stable.  There, they inspected the horses and saddle equipment.  Those from the rank of Shokin up sat under the trees while those of Daisen and below mounted up and passed along from south to north.  Not quite as exciting as horse racing or horsed archery, but who doesn't like a parade. One wonders what happened to call off the hunt.  Perhaps Ohoama, while not bedridden, was not in the best of health.  If he was having some kind of recurring problems then that could explain some of the merit-making as well.  You may recall we discussed how much merit the state seemed to be trying to make in support of the sovereign's health, which we discussed in episode 142. Getting back to the Ohoharae—the great purification.  That was followed up by a general amnesty, which we talked about last episode, as well as a command to let loose living things.  This is a Buddhist practice that one still sees today in various places, usually in the form of letting loose animals like fish and birds that were kept by individuals.  I don't think they were just opening up the paddocks and letting the horses, cattle, and other animals go.  As fascinating as that might be to contemplate, with horses just running wild and cattle trampling the rice fields, I doubt they took it that far.  Still, this practice was clearly an attempt to make more merit for the State.   This edict was repeated only a few months later, in the 11th lunar month, but then it was confined to those provinces that were considered to be "near" to the capital, so a little more focused.  The day after that second release of animals, men were dispatched to all parts to expound the Konkwoumyou and Ninou sutras.  This was the Sutra of Golden Light and the Sutra of the Benevolent King—both sutras focused on concepts of good rulership and protection of the State.  In fact, together with the Lotus Sutra, they would come to be considered the Gokoku Sanbukyou—the Three sutras for Protection of the State.  They were read for the purpose of averting disaster, but they also helped to prop up the image of a righteous and benevolent ruler—what might be termed a golden-wheel turning sovereign, or Chakravarti. So all of this would seem to simultaneously reflect an intention to protect the State while also demonstrating performative regnal righteousness.  It was, after all, what a good ruler was supposed to do, which also conveniently told people what a good ruler was supposed to do. It is unclear whether or not the court actually felt this did anything.  I would note that a month later they were asking Princes and Ministers to gather up weapons, so it is possible that they were concerned about more than just natural disasters— such as a concern that the people were getting restless.  A few days later, we see more largess, as the court made presents to public functionaries and men of the frontier states.  It is unclear to me if this is a reward of some sort or perhaps an attempt to boost their morale and support. Later in that month we see preparations for the upcoming Feast of First Fruits, or Niinamesai, two months later.  We are told that the Jingikan, the Office of Kami Matters, had made the divination that the Yuki, the ceremonially pure rice for the ritual would come from the District of Yamada, in Owari.  For the Sugi, the "next" lower quality of rice, that would come from the district of Kasa, in Tamba.  The feast went off as usual in the 11th month, pre-empting the normal announcement of the first of the month. Later in the record we see that preparations were started for another Ohoharae, or Great Purification, and a general amnesty was issued.  This time, instead of sending horses for the kami, the Miyatsuko of each province were to supply one male and one female servant to the shrines, instead.  Fifteen days later, in the intercalary 7th lunar month—an extra month inserted to keep the lunar and solar calendars in synch—we see the queen, Uno, hosting a feast after ritual fasting.  She then had sutras expounded throughout the capital.  I find it particularly interesting that this was apparently instigated by the queen, but along with the Ohoharae, this all speaks towards the feeling that the State needed to be purified and supplied with good merit. The Ohoharae was not the only way to curry favor with the kami.  For example, in one record we see Ohoama designating sacred rice-tax for the shrines of Heaven and Earth—shrines for the Amatsu kami and Kunitsu kami.  One third of the rice was to go to the kami directly, while two thirds of the rice was to go to the priests who kept the shrines going. This same year, 677, we aren't told where the rice for the Niiname-sai came from, but we are told that those who donated as well as members of the Jingikan, who were involved in the divination and ritual more generally, were all compensated for their troubles with various presents. The Jingikan is one of those aspects of the new, bureaucratic state, that feels extremely tied to the archipelago.  It literally is the Bureau of Kami Matters, or the Bureau of Kami Affairs—the Kami no Tsukasa.  It would even come to be ranked above the Council of State in the official org chart of the government.  While the government had national temples and appointed members of the clergy who were responsible for keeping the Buddhist institutions in line with the State, the Jingikan was that entity for court ritual, and even for interfacing with various shrines around the country.   In the 10th century, all of the official shrines across the archipelago would be catalogued and assessed a rank and position, with Ise Shrine and the royal court at the top of the list. Speaking of the national temples, the fourth month of 680 was when Ohoama designated the national temples—which we also covered in Episode 142.  On the first day of month after that, we are told that he bestowed gifts of silk and cloth to 24 temples around the capital; and if there really were 24 temples just around the capital itself, one can imagine why they had to put a stop to publicly funding all of them.  That must have been quite the upkeep.  That same day, the Golden Light Sutra was expounded in the palace and at select temples as well.  As we've seen, the court relied just as heavily—or more—on Buddhism for certain rituals and providing spiritual power. While both Kami-based rituals and Buddhism were revered for their ability to affect the supernatural, Buddhist priests seem to have had a particularly revered place in—or perhaps more rightly outside—of society.  One is more likely to hear about someone who was a Buddhist priest or a novice being revered than a kannushi, or shrine priest.  For example, in the 7th month of 680, the priest Kouchou, of Asukadera, passed away. The royal princes Ohotsu and Takechi were sent to express royal condolence.  Later that same year we would see something similar, with Royal—later Crown—Prince Kusakabe visiting the eminent priest (Y)emyou on his death bed.  Yemyou died the next day, and three royal princes were sent to offer the condolences on behalf of the royal family. Towards the end of 680, Ohoama fell ill. One hundred individuals were made to take holy orders on his behalf, after which he appears to have recovered—or at least recovered enough for the time.  Earlier in the month his queen, Uno no Sarara, had taken ill, for which Ohoama had pledged to build Yakushiji, a temple of the Medicine Buddha, as we talked about in Episode 142. Although Ohoama temporarily recovered, we have mentioned how there are plenty of suggestions that he may not have been entirely better.  It could just be that time and numerous diseases were taking a toll, or perhaps he had an ailment that came and went.  I get that impression from things like in the 10th month of 685, as autumn changed to winter,  several nobles were sent to Shinano to build a temporary palace in preparation for a royal progress.  It seems that Ohoama wanted to visit the hot springs at Tsukama.  Tsukama may have been located on the outskirts of modern Matsumoto city, in Nagano, which is known for its hot springs, today.  Bentley implies  that the court was not entirely thrilled with Ohoama taking this journey.  I have to wonder whether or not this was all about Ohoama's health—hot springs were often seen as restorative.  At the same time, this sounds like a fairly long journey into the mountains as the weather was growing colder.  That also may have been part of the draw, however, allowing them to travel and see the changing leaves, a very common pastime in successive centuries, and even today. I can't help but imagine that Ohoama was seeking the restorative properties, while his court may have been apprehensive about the journey there and back as the days were getting colder.  Compare this to his actions at the start of the Jinshin no Ran, when he made that incredible dash from Yoshino, through the mountains, over to Owari.  But that was well over a decade ago, at this point, and he seems not quite so spry as he once had been. Another popular record that we find in this reign were various oddities and omens.  We've covered quite a few, but I did want to cover a few more before we pull the curtain closed on this era. First off, early in the reign, we see a record in the 10th month of 675 for a woman in the district of Takakura, in the province of Sagami, giving birth to triplets.  A quick Internet search suggests that natural triplets occur in about 1 in every 8000 or 10,000 births.  However, there is another thing to consider at this time:  giving birth to a single child was already a risky business, and death during or just after childbirth was a constant threat.  So now consider the issues with giving birth to twins or even triplets.  The odds that there is a complication just go up at that point.  So I suspect this was a very rare occurrence.  The fact that it was three sons was probably also seen as particularly auspicious, at least for any who were studying traditional Confucian scholarship. Moving on to the 4th day of the 4th lunar month of that same year, we get an omen for the court.  First is a cock sent to the court by Wanitsumi no Yogoto, from the Lower Sofu district in Yamato province.  This cock is said to have had a comb like a camelia flower, which was apparently quite auspicious.  On the other hand, a report came in from Akunami, also in Yamato province, about a hen that had turned into a cock.  Aston, of course, considers that this would have been an ominous sign—a disruption of the natural order.  To be honest, I don't see any particular judgment placed on it one way or the other.  It is just listed as a wondrous or miraculous occurrence. The year 678 has remarkably few events, in total, with nothing recorded between the 4th and 9th months.  And the 9th month was just a note about the death of one, Prince Wakasa, of the third princely rank.  The month after that we have another one of those strange occurrences.  This time it is a report of something falling from the sky like silk floss, except that it was 5 or 6 feet long and 7 or 8 inches wide.  It supposedly floated on the wind and waved from the fir woods and the reed plains.  People who saw it called it kanro, or "sweet nectar". This is really just a crazy entry.  I've wracked my brains to think of a natural event that could cause something like this, but this seems like something that was more like a rumor that got written down.  "Kanro" is thought to be something that Buddhist texts refer to as "Amrita", an exlixir of immortality.  In continental lore, it is said to be a sweet nectar that forms when yin and yang are in harmony—such as during a benevolent reign.  So whatever the truth of any natural event, to the Chroniclers the entry is clearly a chance to hype up Ohoama's reign. And then, towards the end of the 8th month, we see Katsura no Miyatsuko no Oshikatsu presenting auspicious stalks of grain.  Reportedly they all came from different plots and yet had very similar ears of grain.  Auspicious stalks of rice weren't uncommon, but Aston suggests that this was possibly an allegory for all of the royal princes who were brought together in Yoshino to swear to support each other.  The 8th month may have been when the grain was harvested—because it wasn't until the final month of the year that we see the court reacting.  At that point presents were made to the Royal and non-Royal Princes, the Ministers, and the public functionaries, all according to rank, in consequence of the auspicious stalks of grain.  In addition there was an amnesty for all offences from capital crimes on down. Now on top of all of that, there were a few edicts that touched on various topics that we just haven't gotten to, elsewhere. For instance, in the 8th month of 681, on the 10th day, we see a notification to all of the people in the archipelago who claimed descent from those from the continent—specifically those from the Korean peninsula, or the Samhan.  They were told that the taxes, which had previously been remitted for 10 years, so starting in 671, had come to an end.  However, corvee labor was still remitted for ten years to them and their children and grandchildren who had been with them when they first arrived. There are some questions about this passage, but in general it seems that those refugees who had escaped to the archipelago from Baekje and Goguryeo had previously been given 10 years from the time they arrived during which they did not owe taxes.  This included corvee labor—which also extended to any children that had been with them at the time.  Children that were born after that… well they wouldn't be of age to be used as corvee labor in 10 years so this would only apply to those who were with them at the  time and who would be of age within that 10 year timeframe. This exemption from taxes appears several times in different forms, and appears to be a grace period, during which people were expected to establish themselves, open fields, and begin to thrive.  At the end of 10 years, then they would start paying taxes, with the assumption that they had more than enough time to prepare and work the land. Moving on to one of my favorite entries, on the 18th day of the 9th lunar month in 685, Ohoama declared a game day.  He had the Princes and Ministers gather at the Ohoandono, the Great Audience Hall, and had them play a game called "Pakugi" or "Bakugi".  We aren't quite sure what the rules were—it probably wasn't Settlers of Catan, but you never know.  It was likely a game with dice, possibly a version of backgammon, which is quite old and commonly known as a game for gambling.  That same day, Ohoama gave out gifts of robes and trousers to ten princes and others—perhaps related to the gaming session? The history of games and gaming is particularly fascinating.  For one thing, many of the games that were played in the archipelago had come from the continent, and many had variants that had traversed the entirety of Eurasia.  Backgammon and Chess were both games that had variants that would be known in Japan.  Backgammon was known as sugoroku, and in Japan they played a game similar to chess known as Shogi.  They would also play go—or more appropriately igo—from at least the Nara period, though that game, invented in what is now China, does not seem to have spread quite as much as either backgammon or chess variants.  And while chess was a game that was often highly localized—with different pieces representing different things and often moving in different ways depending on the variant—backgammon seems to have been quite similar everywhere, and could probably be played by two people with wildly different cultural backgrounds with very little interpretation needed. The day after Ohoama had the court join his game day, there were more presents.  This time it was brown bear hides given to the royal and non-royal princes.  In total there were 48 hides given out, which is really pretty incredible.  I have this image in my mind of a very Asuka era wooden mansion, with wood and bronze and silk, and then a large bear hide sprawled out on the floor.  I'm not sure exactly how they were used, but I suspect that they were mostly used as floor coverings for people to sit or lay on, though I could also see them being used as sleeping mats.  It seems they were clearly elite status goods, but hardly what we think about in this period. And that is where we are going to come to a close.  There are only a few more things that we'll get to, but they are all related to what happened with the events surrounding Ohoama's death and the succession that followed, so we'll touch on those when we kick off the next reign. 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Welcome to another installment of my Dharma Byte column and UnMind podcast. We have initiated a Substack posting of the unexpurgated reference texts for this series, based on the manuscript for future publication as a book, titled: "Speaking with One (Zen) Voice — 25 Centuries of Buddha-Dharma: 3 Countries of Origin; 9 Dharma Masters; 2 Dozen Teachings — with Commentary by an American Zen Elder" In reviewing the written record of Zen Buddhism spanning some two-and-a-half millennia — from Shakyamuni Buddha in India, through the Chinese transmission legendarily initiated by Bodhidharma, to Japan through Dogen Zenji in the 13th Century, and finally to America through Matsuoka-roshi in the 20th Century — the main thesis of the book is that all these great masters and geniuses of Zen were speaking with one voice, so to say: transmitting the same truth — that is, pointing directly at the nondual reality — through differing languages and cultural idioms. Our mission in propagating Zen today is of the same nature. To borrow a meme from end-user research, we must find a way to come to the same findings, conclusions, and recommendations that they did, following the method of Zen meditation, or zazen; and then find a way to translate — or better, paraphrase — the traditional teachings into the language and idiom of modernity, as well as the cultural context of our times. As my root teacher, Matsuoka-roshi would often say, "Zen is always contemporary." My efforts in publishing in this digital age are dedicated to this proposition. This month's commentary is on the sixth chapter of the book, the "Loving Kindness Sutra," or the Metta Suttain Sanskrit. This is one of the most ecumenical of the teachings attributed to Buddha, and the least controversial in terms of including jargon and ideas to which other religions and philosophies might take exception. Which is one reason it is commonly quoted in interfaith gatherings. But I hope to point out some of the subtler implications of the message. It is one that I have set to music, and a relatively brief passage, so I will quote it here in its entirety: This is what may be accomplished by the one who is wise; who seeks the good and has obtained peace: let one be strenuous upright and sincere; without pride; easily contented and joyous; let one not be submerged by the things of the world. Let one not take upon oneself the burden of riches; let one's senses be controlled; let one be wise but not puffed up; let one not desire great possessions even for one's family; let one do nothing that is mean or that the wise would reprove. May all beings be happy! May they be joyous and live in safety; all living beings whether weak or strong; in high middle or low realms of existence; small or great; visible or invisible; near or far; born or yet to be born.May all beings be happy! Let no one deceive another nor despise any being in any state; let none by anger or hatred wish harm to another. Even as a mother at the risk of her life watches over and protects her only child; so with a boundless mind should one cherish all living things; suffusing love over the entire world above below and all around without limit; so let one cultivate an infinite good will toward the whole world. Standing or walking; sitting or lying down; during all one's waking hourslet one cherish the thought that this way of living is the best in the world. Abandoning vain discussion; having a clear vision; freed from sense appetites; one who realizes the way will never again know rebirthIn the cycle of creation of suffering for ourselves or for others. The six subsections into which I have divided the text represent a shift in focus of the message. I refer you to the Substack postings for details. The first section sets the tone with a personal definition of wisdom, and suggested attitude adjustments, connected to the Eightfold Path dimensions of right speech, action and livelihood. The basic admonition is to avoid being submerged by the things of the world. So this is not a matter of accomplishment in the conventional sense, but its inverse: accomplishing liberation from entanglement, as expressed in my introductory haiku poem: What is Accomplished?“What is accomplished”is not a question in Zen —It is a statement. The basic question in Zen is not "Why?' — the religious and philosophical question — nor is it "How?" — the rationalist & scientific question (as I discuss in detail in "The Razorblade of Zen") — but "What?" - the concrete question, or "hard problem" of philosophy: What, exactly, is this reality in which we find ourselves? When and if we have insight (J. kensho) into this reality, we find that this is not a question but a fact — the "whatness" of existence is realized, though it is a deeper question, not an answer. This is captured by Master Dogen in his inimitable way with words: The boundary of realization is not distinct, for the realization itself comes forth with the actualization of buddha-dharma. Although actualized immediately, the inconceivable may not be apparent. Its appearance is beyond your knowledge. Inconceivable, and not at all apparent; indistinguishable from ordinary perception. The second section turns to the societal level, challenging so-called "values" of the imperative to pursue wealth and all its trappings, pursuit of sense pleasure, and using family as the excuse for self-centered striving. In which case, one is more likely to do mean and unwise things. The third expresses an aspirational yearning for all beings to overcome the natural suffering of the world and to desist from creating unnecessary suffering — self-inflicted and inflicted upon others. The latter form of suffering can come to an end through this kind of realization; the former is built-in to existence, and so can be transcended. But, the very idea triggers incredulity, as captured in another haiku poem: May All Beings BeMay all be happy —What kind of cruel joke is that?This is Samsara! Buddha was not one to lead us down the primrose path wearing rose-colored glasses in a Panglossian "best-of-all-worlds" kind of fantasy. He meant that all beings should be happy with an "it is what it is" kind of mentality — take it or leave it, like it or not. The fourth stanza goes more deeply into the interconnectedness of all beings, or "inter-being" as Thich Nhat Hahn termed this universal truth. Starting with the blame game — our tendency toward the victim mentality, blaming others, wishing them ill-will, and seeking revenge. As the ancient Taoist saying reminds us, "when the blaming begins there is no end to the blame." Then putting forward the doctrine of the "three minds": the magnanimous and nurturing mind, synergistically yielding the joyous mind. Here we find a rare use of the word "love" in the Buddhist canon, in its universal form, called "agape." Let No One DeceiveWe should not deceive,harm or despise another —seems impossible! Again, the ideals of Buddhism as expressed in the Ten Grave Precepts are not meant to be easy to follow. Like the Eightfold Path, they describe Buddha's prescription for practice in daily life, a detailed exposition of the prerequisites for coming into harmony with the Great Way. Master Dogen extends this piece of advice to its logical conclusion: Furthermore all beingsin the Ten Directions and the Six Realmsincluding the three lower realmsat once obtain pure body and mindrealize the state of great emancipationand manifest the original face If and when we manage to make this transition from a self-centered worldview to one in which all beings may be happy, including ourselves, we return to the original state. In which case, one is liberated from even the notion that awakening is causally connected to zazen, as in the last haiku from the text: Standing or WalkingIt doesn't matterwhat posture you may adopt —the truth is the same. Obviously, from this perspective, being enlightened or not can have nothing directly to do with what physical posture you happen to be in at the moment of insight. Cherishing the thought that "this way of living is the best in the world" is not a violation of the Precept to not praise yourself at the expense of others, but rather an expression of the inner joy that accompanies the ordinary becoming the miraculous, on an intensely personal level. This kind of realization would obviate the need for a lot of discussion, as Master Sengcan reminds us in Hsinhsinming: "the more we talk and think about it the further astray we wander from the truth; stop talking and thinking and there is nothing you will not be able to know." Clarity arises from direct awareness preceding language. Buddha does not claim that, following this revelation of inmost consciousness, that one will never be reborn, only that any rebirth will not now be back into the same cycle of creation of intentional suffering, either for ourselves or others. May all beings be happy — rebirth or not. There can be nothing wrong with birth, or death, for that matter. So how could there be anything wrong with rebirth?