Podcasts about Theravada

In this episode, I am once again joined by Lopon Yudron Wangmo, American teacher of Tibetan Buddhism and author of several books including her recent “Clearing the Way to Awakening”. Lopon Yudron Wangmo shares the story of her life, her childhood with a spiritualist mother, anecdotes of childhood psychic explorations in automatic writing and other techniques, and reflects on whether psychic abilities are inherent or cultivated. Lopon Yudron Wangmo recounts how she became a radical lesbian feminist at university, details the social and theoretical aspects of that movement and time, and reveals the surprising choices she made when relating to male Tibetan teachers as a feminist. Lopon Yudron Wangmo also discusses the pitfalls of performing death rites such as phowa for others, explains why she does not emphasise her feminism and politics in her dharma teaching, and considers the healing power of reparenting by taking the guru as a father figure. … Video version: https://www.guruviking.com/podcast/ep309-my-radical-life-lopon-yudron-wangmo-2 Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'. … 01:08 - Yudron's unusual spiritualist, new age mother 03:50 - Lawyer father 04:57 - Early attraction to Tibetan Buddhism 06:19 - Likelihood of past life connections 07:11 - Early interests in environmentalism and solar energy 08:51 - Psychic readings, automatic writing, and hands-on healing 10:06 - Are psychic powers gifts or can they be cultivated? 12:09 - More stories of Yudron's psychic mother 14:28 - Yudron reflects on her mother's final years and death 17:06 - Performing phowa and other death practices for others 18:21 - Remarkable death of Yudron's father 19:28 - Affluent background affords opportunities for spiritual seeking 21:27 - Going to university and becoming a radical lesbian feminist 22:54 - Impressed by Yeshe Tsogyal's life story and other female practitioners 25:34 - Letting go of radical feminism to pursue the dharma 26:21 - Relating to male Tibetan teachers as a feminist 27:26 - What attracted Yudron to radical lesbian feminism 30:40 - Today's backlash against feminism 33:00 - Conflicting theoretical and philosophical approaches to radical feminism 35:11 - United in building woman power 37:12 - Working on anger and Vajrakīlāya practice 41:27 - Giving up female chauvinism and relating to male Tibetan lamas 43:49 - Stories of great female practitioners 44:24 - Being typecast as an angry feminist 45:24 - Why Yudron doesn't criticise Tibetan culture 46:02 - Rage about abuse of women by Lamas 46:33 - Yudron's desire to teach pure dharma and not mix in her politics 49:43 - Why Yudron didn't challenge her lamas with feminist ideas 5149 - The lama as a father figure, reparenting, and the influence of Yudron's lamas 54:10 - Dropping one's storyline and going beyond trivialities 55:48 - Motivated to counteract abusive lamas 58:05 - Americans are discouraged from teaching Tibetan Buddhism 58:51 - What to look for in a dharma teacher 01:00:55 - Sycophants vs finding the inner lama 01:02:27 - Fading interest in Tibetan Buddhism 01:03:26 - Dharma teachers should be full time 01:04:16 - The ideal amount of money and pastoralist rhythms 01:05:34 - Two extremes of converts 01:07:22 - Becoming soft 01:08:26 - Dharma teachers vs mindfulness teachers 01:09:53 - Yudron reflects on Theravada meditation and the appeal of Sharon Salzberg 01:11:35 - Prophecies of an impending dark age 01:12:38 - Simplifying dharma teaching 01:15:36 - Yudron asks for Steve's opinion 01:16:43 - Ben Joffe and relating with spirits 01:17:36 - Steve reflects on the five perfections 01:18:38 - Yudron on the pros and cons of ritual … Previous episode with Lopon Yudron Wangmo: - https://www.guruviking.com/search?q=yudron To find our more about Lopon Yudron Wangmo, visit: - https://www.yudronwangmo.com/ For more interviews, videos, and more visit: - https://www.guruviking.com Music ‘Deva Dasi' by Steve James

Apologies, recording started late due to technical issues. Atomic Habits by James Clear was discussed in relation to the spiritual path by Ayya Karunika at the book club on Saturday, 24th May 2025. Ayya explored how the concept of the “aggregation of marginal gains” (p. 13) can be used to enhance our daily practice. She offered a brief yet insightful overview of the four laws of behavior change (pp. 43–55), showing how they can support the cultivation of wholesome habits while helping us abandon unwholesome ones. She also introduced practical strategies such as habit stacking (pp. 72–79) as effective methods for integrating the Buddha's teachings into daily routine. In addition, she explained in detail how to apply the noble eightfold path in daily life and discussed the importance of focusing on systems rather than goals (pp. 23–28) in order to achieve better results in meditation and to strengthen overall progress on the spiritual path. Bhikkhuni Ayya Kārunikā is currently the senior resident monastic at Santi Forest Monastery, NSW, Australia and the spiritual director for New Zealand Bhikkhuni Sangha Trust, Hamilton. She has been in monastic life for over 14 years and she received her full ordination as a bhikkhunī in 2014 at Dhammasara Nuns monastery in Western Australia where she lived and trained for over a decade with Ajahn Hāsapaññā. She has been a student of Ajahn Brahm and Ajahn Brahmali for over 2 decades. Ayya Kārunikā is able to articulate the Buddhist teachings in a way that is practical and comprehensible to people of all ages and has experience in conducting retreats for both adults and youth. While she has a PhD in Microbiology and worked as a scientist, she has also been the building project manager for the construction of the Dhammasara Nuns Monastery main building complex and has worked with many volunteers over the years. Ayya Kārunikā was born in Sri Lanka but has been living and working in Australia for over 2 decades. She has a passion to share her experience and knowledge and loves working with people and also doing creative projects. She is dedicated to supporting the growth of Bhikkhunis around the world and is currently involved in projects to support the establishment of places for Bhikkhunis in Theravada forest tradition in Australia, New Zealand, Poland and Sri Lanka.  Please visit the Santi Forest Youtube Channel and Santi Forest Monastery website Support us on https://ko-fi.com/thebuddhistsocietyofwa BSWA teachings are available: BSWA Teachings BSWA Podcast Channel BSWA DeeperDhamma Podbean Channel BSWA YouTube

This is a short reflection on the arising of insight from knowing and sensing and the calmness that allows us to meet each moment as it is. The world is on fire and developing the capacity to be present for ourselves and others is vital. Insight meditation practice offers us a way to meet the moment.Recorded May 24, 2025 in the virtual worldBhikkhu Bodhi's Commentary in Lion's RoarSend me a text with any questions or comments! Include your name and email if you would like a response - it's not included automatically. Thanks.Visit Mary's website for more info on classes and teachings.

Gil Fronsdal explores why we suffer and how we can meet our suffering with a supportive presence for the benefit of ourselves and all beings. In this episode, Gil thoughtfully discusses:Becoming like a wise & peaceful snake, shedding our skin from time to timeHow mindfulness practice can contain the goal of cessation of greed, hatred, and delusionHow clinging creates emotional stress, mental pain, and spiritual sufferingNotice the “aah” of skillful action versus the “ouch” of unskillful action as we develop awarenessBeing present for the depth of suffering in the human heartBringing the qualities of the awakened mind in to meet our suffering and help us release itHelping our suffering feel safe and remembering that all suffering can be put to restThe ability to stay with our experiences without clinging and with a sense of wellbeing Meeting our suffering for ourselves and to show the way for othersPracticing mindfulness with sincerity, consistency, and heartfelt dedicationThis episode is sponsored by BetterHelp & Dharma Seed:Join Krishna Das, the most well-known voice of Bhakti chanting (Kirtan) in the West, and David Nichtern - a senior Buddhist teacher, founder of Dharma Moon, guitarist in Krishna Das' band, and producer of several of his albums - for a warm and engaging conversation about these two paths, their shared roots, and how they intersect in contemporary spiritual practice. Learn more about this FREE online gathering - THE HEART & MIND OF PRACTICE: BUDDHISM & BHAKTIToday's podcast is also brought to you by BetterHelp. Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.About Gil Fronsdal:Gil Fronsdal is the co-teacher for the Insight Meditation Center in Redwood City, California; he has been teaching since 1990. He has practiced Zen and Vipassana in the U.S. and Asia since 1975. He was a Theravada monk in Burma in 1985, and in 1989 began training with Jack Kornfield to be a Vipassana teacher. Gil teaches at Spirit Rock Meditation Center where he is part of its Teachers Council. Gil was ordained as a Soto Zen priest at the San Francisco Zen Center in 1982, and in 1995 received Dharma Transmission from Mel Weitsman, the abbot of the Berkeley Zen Center. He currently serves on the SF Zen Center Elders' Council. In 2011 he founded IMC's Insight Retreat Center. He is the author of The Issue at Hand, essays on mindfulness practice; A Monastery Within; a book on the five hindrances called Unhindered; and the translator of The Dhammapada, published by Shambhala Publications. You may listen to Gil's talks on Audio Dharma.This recording was originally published on Dharmaseed.orgNo matter what it is, suffering is always an activity that can be put to rest, that can stop. Suffering is not the deepest thing in you. It doesn't have to define you, it's not all of who you are." – Gil Fronsdal See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

This is the third session from a series of sessions on Cultivating joy, calm and wellness for all ages which includes talks, meditation, dhamma activities for kind,Thi chi, food and more. It is a family friendly event done in collaboration with Metta Centre, Western Sydney University and Santi Forest Monastery Australia. Session date - Sunday 25 August 2024. Unfortunately the first half of the session didn't get recorded by mistake. Sorry about that. Bhikkhuni Ayya Kārunikā is currently the senior resident monastic at Santi Forest Monastery, NSW, Australia and the spiritual director for New Zealand Bhikkhuni Sangha Trust, Hamilton. She has been in monastic life for over 14 years and she received her full ordination as a bhikkhunī in 2014 at Dhammasara Nuns monastery in Western Australia where she lived and trained for over a decade with Ajahn Hāsapaññā. She has been a student of Ajahn Brahm and Ajahn Brahmali for over 2 decades. Ayya Kārunikā is able to articulate the Buddhist teachings in a way that is practical and comprehensible to people of all ages and has experience in conducting retreats for both adults and youth. While she has a PhD in Microbiology and worked as a scientist, she has also been the building project manager for the construction of the Dhammasara Nuns Monastery main building complex and has worked with many volunteers over the years. Ayya Kārunikā was born in Sri Lanka but has been living and working in Australia for over 2 decades. She has a passion to share her experience and knowledge and loves working with people and also doing creative projects. She is dedicated to supporting the growth of Bhikkhunis around the world and is currently involved in projects to support the establishment of places for Bhikkhunis in Theravada forest tradition in Australia, New Zealand, Poland and Sri Lanka.  Please visit the Santi Forest Youtube Channel and Santi Forest Monastery website Support us on https://ko-fi.com/thebuddhistsocietyofwa BSWA teachings are available: BSWA Teachings BSWA Podcast Channel BSWA DeeperDhamma Podbean Channel BSWA YouTube

With every ending there is a time to reflect before the beginning, but we often neglect this time in our haste to be on to the next new thing. The Buddha's teaching of impermanence or anicca, reminds us that all things come to an end whether we're ready or not. Citing William Bridges' work in The Way of Transition, Mary reminds to be present with the time between endings and beginnings, and to tend to the experience in the time of not-knowing.Recorded May 17, 2025 in the virtual worldSend me a text with any questions or comments!Visit Mary's website for more info on classes and teachings.

Ayya Upekkha reads a story about the bad snake from Ajahn Brahm's book Opening the door of your heart and Ayya Karunika continues on answering many questions raised by the audience. Ayya Nirodha also share some insights on the various topics. The topics include how to be mindful when going through a difficult time, Buddhist suffering, how to prepare before going on a long retreat, how to prepare for death and idea of non-self and more. Talk given at Crows Nest Centre, Sydney on 30 August 2024. Bhikkhuni Ayya Kārunikā is currently the senior resident monastic at Santi Forest Monastery, NSW, Australia and the spiritual director for New Zealand Bhikkhuni Sangha Trust, Hamilton. She has been in monastic life for over 14 years and she received her full ordination as a bhikkhunī in 2014 at Dhammasara Nuns monastery in Western Australia where she lived and trained for over a decade with Ajahn Hāsapaññā. She has been a student of Ajahn Brahm and Ajahn Brahmali for over 2 decades. Ayya Kārunikā is able to articulate the Buddhist teachings in a way that is practical and comprehensible to people of all ages and has experience in conducting retreats for both adults and youth. While she has a PhD in Microbiology and worked as a scientist, she has also been the building project manager for the construction of the Dhammasara Nuns Monastery main building complex and has worked with many volunteers over the years. Ayya Kārunikā was born in Sri Lanka but has been living and working in Australia for over 2 decades. She has a passion to share her experience and knowledge and loves working with people and also doing creative projects. She is dedicated to supporting the growth of Bhikkhunis around the world and is currently involved in projects to support the establishment of places for Bhikkhunis in Theravada forest tradition in Australia, New Zealand, Poland and Sri Lanka.  Please visit the Santi Forest Youtube Channel and Santi Forest Monastery website Support us on https://ko-fi.com/thebuddhistsocietyofwa BSWA teachings are available: BSWA Teachings BSWA Podcast Channel BSWA DeeperDhamma Podbean Channel BSWA YouTube

Mary discusses the idea of Skillful Means which Joseph Goldstein says is "for liberating the clinging mind from suffering."  Using the wisdom, discernment and compassion that has arisen from our practice, we can navigate life skillfully while being fully grounded in the Buddha's teachings. Being fully present in the moment allows us to respond to everything wisely and skillfully. We let go of what doesn't serve us anymore as we develop new and wholesome, or skillful, ways of being in the world.Recorded May 10, 2025 in the virtual worldSend me a text with any questions or comments!Visit Mary's website for more info on classes and teachings.

This is Part 18 of my recital of the "The Life & Liberation of Padmasambhava," a translation of "Padma Thang-yig," by Yeshe Tsogyal. In this episode, we'll read Cantos 35 & 36.

Here is a guided meditation designed to allow us to open to ourselves in ways that we like, that we are neutral toward, and in ways which we find challenging.Meditation can be challenging at times. Occasionally we may experience things which surprise as a result. If you have any questions or concerns in regards to this, or other meditation practices, please feel free to message me through my website: www.suchsweetthunder.orgI have been practicing meditation for 39 years and has been successfully teaching meditation worldwide since 2009, giving talks, facilitating retreats, and have authored two books. I have received formal training in Theravada, Mahayana (Tibetan, Zen,) and Vedanta meditation techniques as well as Trauma Sensitive Mindfulness, MBSR, Neuroplasticity, and Buddhist Psychology. I teach from a secular voice and I am passionate about bringing timeless wisdom teachings to people of any faith, belief system, or tradition.

During these days when greed, hatred and delusion are running rampant, the Buddha's teachings on nonviolence and compassion are extremely relevant. Mary offers some examples from the suttas and points out the similarities to other world traditions who are deeply grounded in love.Recorded May 1, 2025 in the virtual worldSend me a text with any questions or comments!Visit Mary's website for more info on classes and teachings.

This is part 8 of the “Zen Buddhism” series on Buddhist Books Podcast. In this episode, we'll be reading Eihei Dōgen's “Shobogenzo” the chapter entitled “Soku-Shin-Ze-Butsu” meaning "Mind Here and Now Is Buddha" which he wrote in 1239.

Here is a guided meditation designed to allow us to open to ourselves in ways that we like, that we are neutral toward, and in ways which we find challenging. Meditation can be challenging at times. Occasionally we may experience things which surprise as a result. If you have any questions or concerns in regards to this, or other meditation practices, please feel free to message me through my website: www.suchsweetthunder.orgI have been practicing meditation for 39 years and has been successfully teaching meditation worldwide since 2009, giving talks, facilitating retreats, and have authored two books. I have received formal training in Theravada, Mahayana (Tibetan, Zen,) and Vedanta meditation techniques as well as Trauma Sensitive Mindfulness, MBSR, Neuroplasticity, and Buddhist Psychology. I teach from a secular voice and I am passionate about bringing timeless wisdom teachings to people of any faith, belief system, or tradition.

Here I offer a guided meditation by offering the gift of lovingkindness in the form of phrases to loved ones.Then we move into a visualization where we radiate kindness energy out to drench ourselves in the warm energy of kindness. The longer we stay in the experience of lovingkindness, the more our neurons wire and fire together, allowing the passing state of kindness to become a permanent trait.Meditation can be challenging at times. Occasionally we may experience things which surprise as a result. If you have any questions or concerns in regards to this, or other meditation practices, please feel free to message me through my website: www.suchsweetthunder.orgI have been practicing meditation for 39 years and has been successfully teaching meditation worldwide since 2009, giving talks, facilitating retreats, and have authored two books. I have received formal training in Theravada, Mahayana (Tibetan, Zen,) and Vedanta meditation techniques as well as Trauma Sensitive Mindfulness, MBSR, Neuroplasticity, and Buddhist Psychology. I teach from a secular voice and I am passionate about bringing timeless wisdom teachings to people of any faith, belief system, or tradition

YouTube Video LinkYouTube Channel Link Website:www.satipatthana.caDonations and Memberships

Gil Fronsdal explores the heart of Buddhist tradition by blending mindfulness with the transformative power of compassion and loving kindness.This episode is sponsored by Betterhelp & Dharma Seed:Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.Join Buddhist Teacher David Nichtern and Duncan Trussell for a conversation about finding our own voice, our own expression, and our own way of connecting with people. Learn more about this FREE online gathering - AUTHENTIC PRESENCE: FINDING YOUR OWN VOICEOn this episode of the BHNN Guest Podcast, Gil gives a dharma talk on:Discovering how love is foundational in Buddhist tradition and spiritual practiceExploring the two wings of Buddhism: balancing compassion and wisdomUnderstanding why compassion is essential in both practice and realizationLearning how mindfulness can become fixated on the goal of enlightenmentShifting focus from attaining enlightenment to embodying compassionGil's journey of softening the heart and embracing inner sufferingInsights from the Buddha on cultivating loving kindness in daily lifeHealing inner conflict by embracing the parts of ourselves we often rejectPracticing meeting every experience with radical compassion and presenceLetting compassion bloom as a natural expression of inner peaceRecognizing shared suffering and connecting with others as equalsDiscovering how the dharma reveals itself through all aspects of life.Today's recording was originally published on Dharmaseed.orgAbout Gil Fronsdal:Gil Fronsdal is the co-teacher for the Insight Meditation Center in Redwood City, California; he has been teaching since 1990. He has practiced Zen and Vipassana in the U.S. and Asia since 1975. He was a Theravada monk in Burma in 1985, and in 1989 began training with Jack Kornfield to be a Vipassana teacher. Gil teaches at Spirit Rock Meditation Center where he is part of its Teachers Council. Gil was ordained as a Soto Zen priest at the San Francisco Zen Center in 1982, and in 1995 received Dharma Transmission from Mel Weitsman, the abbot of the Berkeley Zen Center. He currently serves on the SF Zen Center Elders' Council. In 2011 he founded IMC's Insight Retreat Center. He is the author of The Issue at Hand, essays on mindfulness practice; A Monastery Within; a book on the five hindrances called Unhindered; and the translator of The Dhammapada, published by Shambhala Publications. You may listen to Gil's talks on Audio Dharma.“People will say, 'Oh she realized a really deep enlightenment'. But how often do you hear someone say 'oh I got compassioned' or 'that person, he reached the fourth stage of compassion, he was fully compassioned'? I think we all need more compassion than enlightenment—if we want to separate the two. If we don't separate the two, then compassion has to be an integral part of it." – Gil Fronsdal See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Explains the purpose of cittanupassana and dhammanupassana meditation and when is the right time to do these practices. Discusses whether it is useful to do these contemplations in daily life outside formal meditation practice. This is the 2nd session of the Satipatthna sutta, find the entire series on bswa.org here. Teaching given by Ayya Karunika on the 22 August 2024.  Bhikkhuni Ayya Kārunikā is currently the senior resident monastic at Santi Forest Monastery, NSW, Australia and the spiritual director for New Zealand Bhikkhuni Sangha Trust, Hamilton. She has been in monastic life for over 14 years and she received her full ordination as a bhikkhunī in 2014 at Dhammasara Nuns monastery in Western Australia where she lived and trained for over a decade with Ajahn Hāsapaññā. She has been a student of Ajahn Brahm and Ajahn Brahmali for over 2 decades. Ayya Kārunikā is able to articulate the Buddhist teachings in a way that is practical and comprehensible to people of all ages and has experience in conducting retreats for both adults and youth. While she has a PhD in Microbiology and worked as a scientist, she has also been the building project manager for the construction of the Dhammasara Nuns Monastery main building complex and has worked with many volunteers over the years. Ayya Kārunikā was born in Sri Lanka but has been living and working in Australia for over 2 decades. She has a passion to share her experience and knowledge and loves working with people and also doing creative projects. She is dedicated to supporting the growth of Bhikkhunis around the world and is currently involved in projects to support the establishment of places for Bhikkhunis in Theravada forest tradition in Australia, New Zealand, Poland and Sri Lanka.  Please visit the Santi Forest Youtube Channel and Santi Forest Monastery website Support us on https://ko-fi.com/thebuddhistsocietyofwa BSWA teachings are available: BSWA Teachings BSWA Podcast Channel BSWA DeeperDhamma Podbean Channel BSWA YouTube

Additional reflections on insight practice and how our insights are experienced at the somatic and instinctive level rather than our trying to figure things out. Inspired by the teachings on a recent retreat, Mary offers thoughts on seeing clearly, intuitive awareness and paying attention wherever we are.Recorded April 26, 2024 in the virtual worldSend me a text with any questions or comments!Visit Mary's website for more info on classes and teachings.

Deuxième chapitre du livre "Être ce qui est" qui comprend des discours d'Ajahn Chah recueillis et traduits par Paul Breiter, disciple d'Ajahn Chah, qui séjourna dans son monastère de nombreuses années. Traduction française réalisée par Jeanne Schut.   Bibliographie: Ajahn Chah, Être ce qui est, éditions Sully (www.babelio.com/livres/Chah-Etre-ce-qui-est--Lessence-des-enseignements-du-B/1021509)   Narration et réalisation: Bruno Léger   Production: Les mécènes du Vieux Sage   Que règnent la paix et l'amour parmi tous les êtres de l'univers.    OM Shanti, Shanti, Shanti.  

Deuxième chapitre du livre "Être ce qui est" qui comprend des discours d'Ajahn Chah recueillis et traduits par Paul Breiter, disciple d'Ajahn Chah, qui séjourna dans son monastère de nombreuses années. Traduction française réalisée par Jeanne Schut.   Bibliographie: Ajahn Chah, Être ce qui est, éditions Sully (www.babelio.com/livres/Chah-Etre-ce-qui-est--Lessence-des-enseignements-du-B/1021509)   Narration et réalisation: Bruno Léger   Production: Les mécènes du Vieux Sage   Que règnent la paix et l'amour parmi tous les êtres de l'univers.    OM Shanti, Shanti, Shanti.  

In this episode, I am joined by Lopon Yudron Wangmo, American teacher of Tibetan Buddhism and author of several books including her recent “Clearing the Way to Awakening”. Lopon Yudron Wangmo offers an analysis of the shortcomings of today's Buddhist literature, details the writing process for “Clearing the Way to Awakening”, and reveals the stylistic and language choices she made to better reach the average reader. Lopon Yudron Wangmo describes the power of the ngondro preliminary practices of Tibetan Buddhism and explains the techniques of mantra recitation, prostrations, mandala offerings, bodhicitta generation, tummo, śamata, and more. Lopon Yudron Wangmo extols the benefits of turning away from worldly life and towards religion, reports the fruits of her own practice such as profound peace and joy, warns about the danger of following a guru without first testing him, and advises on how to work with the supernatural dimension of Buddhism. … Video version: https://www.guruviking.com/podcast/ep303-clearing-the-way-to-awakening-lopon-yudron-wangmo Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'. … Topics include: 00:00 - Intro 01:04 - Clearing the Way to Awakening 01:52 - The problem with today's Buddhist literature 03:20 - Sublime topics 04:22 - Style considerations for today's reading level 06:03 - Learning to write more simply for the average reader 07:18 - Patrul Rinpoche and avoiding imitation 08:30 - What is awakening? 09:09 - Local context in Buddhist cultures 10:34 - Buddha's description of his awakening 12:37 - Working with the supernatural dimension of Buddhism 14:25 - The ālaya vijñāna and the unconscious mind 17:34 - Buddha nature vs being driven and unconscious 18:57 - Gradualist vs subitist awakening 20:22 - The role of ngondro and the power of visualisation 22:51 - The power of recitation 24:05 - The power of prostrations 26:17 - The power of maṇḍala offerings 28:13 - Why esoteric practices are not appropriate for most people 30:00 - The secrets to completing your ngondro 32:27 - The importance of motivation 33:15 - The anti-climax of realising the nature of mind 35:33 - Tummo and śamata 36:50 - Origin of the ngondro system + Theravada critique 39:17 - Taking refuge 40:30 - Generating bodhicitta and practicing the four immeasurables 41:12 - Vajrasattva and purification practice 42:21 - Merit making and guru yoga 44:06 - If you don't like it, don't practice it 45:04 - Yudron asks for Steve's opinion 46:58 - Choose your Buddhism 48:23 - Disillusionment with saṃsāra and choosing Buddhism later in life 50:03 - The power of choice and acquired ADHD 51:43 - Get on it 52:38 - The power of disillusionment and renunciation 55:07 - The peace and joy of turning away from the world 57:41 - The suffering of loneliness and the fruits of practice 01:00:09 - The mechanism of spiritual contentment 01:02:04 - Yudron on the importance of disclosing attainments 01:03:28 - Spiritual saints 01:04:13 - Political lamas and checking out gurus 01:05:32 - Personal relationship with the guru 01:07:13 - We're all devoted to something 01:09:09 - Pitfalls of ngondro: anxiety, OCD, depression, and PTSD 01:14:06 - Yudron's struggles with depression and anxiety 01:19:34 - Boomer Buddhists 01:20:04 - Preliminary or foundational? 01:22:06 - Jetsunma Tenzin Palmo's advice about retreat 01:23:38 - Congratulated by Vajrasattva and the ontology of deities 01:26:45 - Spontaneous feelings of love To find out more about Lopon Yudron Wangmo, visit: - https://www.yudronwangmo.com/ For more interviews, videos, and more visit: - https://www.guruviking.com Music ‘Deva Dasi' by Steve James

YouTube Video LinkYouTube Channel Link Website:www.satipatthana.caDonations and Memberships

Mary attended a retreat this week and offers some reflections on kindness to ourselves, awareness, insight and interconnections. The name of the retreat was Retreat as Ceremony: Mindfulness and Indigenous Presence for Wellness and Healing. Check it out!Recorded April 21, 2025 in the virtual worldSend me a text with any questions or comments!Visit Mary's website for more info on classes and teachings.

Please Note: Spotify deletes many of our Buddhist Chanting podcasts, claiming that they are 'Music', and that pure music tracks may not be uploaded to Spotify Podcasts. Personally, I disagree that our chanting constitutes 'Music', but there's not much point trying to argue with a bot. Therefore, I have included a spoken introduction, to make it not exclusively 'music'. Similarly, after the paritta, I have added Luang Por Liem's advice to us while writing a short dedication on a copper sheet to enshrine in our stupa. Hope this helps that Spoti will not delete this episode. The Sima Estalishment Ceremony at Bodhisaddha Monastery, Sydney, was the largest congregation of Bhikkhus in the Theravada tradtion in Australia ever. 40 of the monks had more than 40 rains retreats (years as monks). All 80+ together had spent more than 2,500 years in the robes. You can hear the sonorous, full sound of this large sangha chanting clearly on the recording. Luang Por Liem, the abbot of Wat Nong Pah Pong (Ajahn Chah's monastery) and leading monk of the whole lineage of Ajahn Chah, was the presiding senior monk at the Paritta Chanting Ajahn Varadhammo, abbot of Bodhisaddha Monastery, was the host of the whole event, supporter by his own teacher, Luang Por Anan, the abbot of Wat Marp Jan and one of the most highly respected meditation masters in Thailand.⁠⁠⁠Dhammagiri Website⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Our Spotify Playlists⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Newsletter⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Dhammagiri Youtube Channel⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠#palichanting #paritta #buddhistchanting #palirecitation #ajahnchah

YouTube Video Link:YouTube Channel Link Website:www.satipatthana.caDonations and Memberships

The Five Remembrances (AN 5.57) allow us to become comfortable with our mortality and the human condition and serve as an antidote to clinging. The fifth remembrance is to reflect on the fact that all we have are our actions since we will be separated from everything because of impermanence. Mary discusses the importance of understanding this idea so we can move through the world acting wisely and skillfully, for our own liberation and for the liberation of all beings.Recorded April 12, 2025 in the virtual worldSend me a text with any questions or comments!Visit Mary's website for more info on classes and teachings.

YouTube Video Link:https://www.youtube.com/watch?v=hurqQtlPkHk&list=PLYiWmziXO9HAcZ4cwsg5os6efYttPklDd&index=3&t=184sYouTube Channel Link Website:www.satipatthana.caDonations and Memberships

Maddie Finn offers a talk on equanimity (upekkha) as a part of a talk on the seven factors of awakening. The seven factors are: mindfulness, investigation, energy, joy, tranquility, concentration, and equanimity. Enjoy!Loving Kindness Meditation Retreat July 16th-20th: https://www.floweringlotusmeditation.org/2025-tennesee-summer-loving-kindness-retreat Wild Heart Meditation Center in a non-profit Buddhist community based in Nashville, TN. https://www.wildheartmeditationcenter.orgDONATE: If you feel moved to support WHMC financially please visit:https://www.wildheartmeditationcenter.org/donateFollow Us on Socials!Facebook: https://www.facebook.com/WildHeartNashville/Instagram: https://www.instagram.com/wildheartnashville/TikTok: https://www.tiktok.com/@wildheartmeditation

Reflecting on the Rajan Sutta, Mary talks about the twofold teaching it offers. Just as we hold ourselves dear, we realized that others feel the same and knowing this, we vow to cause no harm. However, this can be a challenging practice and Mary offers thoughts on what might get in the way and how we can begin to hold both ourselves and others with kindness and compassion.Recorded April 5, 2025 in the virtual worldSend me a text with any questions or comments!Visit Mary's website for more info on classes and teachings.

Learning from the networks of connection among trees and fungi, Trudy Goodman offers a dharma talk about nature, the breath, and oneness.This 2016 recording is from Spirit Rock's Fall Insight Meditation Retreat and was originally published on Dharmaseed. In this episode, Trudy Goodman discusses:The fallacy of separate self and how we tend to forget our universal connectionThe matrix of identity that we create as we practice togetherNetworks of connection in the natural world Inter-breathing and the web of connection via breathThe breath as the bridge between our conscious and unconsciousTaking the backward step, a practice in subtle relaxation and receiving the momentAllowing things to appear and disappear as the path to awakening Noticing our patterns of reaction as our body and breath anchor us Seeing the changing way of life and how it can flow through us and in usFinding freedom in the present moment Feeling more sane, little by little, through practice Tools for remembering our onenessAbout Trudy Goodman:Trudy is a Vipassana teacher in the Theravada lineage and the Founding Teacher of InsightLA. For 25 years, in Cambridge, MA, Trudy practiced mindfulness-based psychotherapy with children, teenagers, couples and individuals. Trudy conducts retreats, engages in activism work, and teaches workshops worldwide and online. She is also the voice of Trudy the Love Barbarian in the Netflix series, The Midnight Gospel. You can learn more about Trudy's flourishing array of wonderful offerings at TrudyGoodman.com“We are surrounded by these beautiful trees and plants, being so close to nature. I feel like they're supporting, modeling, and showing us a way to be together here. We can experience this web in our own breath. We inter-breathe. We're breathing not just each other's breath, but we're breathing the breath of our ancestors. We're breathing molecules that dinosaurs breathed, that the Buddha and his community breathed. We're sharing air with all creatures really, and all those who came before us, all those who are currently in existence, and this breath will flow into all the future beings too.” – Trudy GoodmanSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

We're often given the instruction to relax during meditation. It is not just so that we feel relaxed or calm, but it allows us to let go of what we're holding and to make space for what's right here. We're creating the environment to be present for reality and move towards equanimity in each moment. Recorded 3/29/2025 in the virtual worldSend me a text with any questions or comments!Visit Mary's website for more info on classes and teachings.

In times of rapid change, how do we stay grounded, heart-centered, and open to new possibilities? In this episode of Beyond Trauma, meditation teacher Spring Washam shares the deep practices needed for navigating uncertainty—not by over-processing in the mind but by dropping into the wisdom of the heart and body. We explore how to work with anger, why truth is sharper than fire, and how ancestral wisdom can guide us through upheaval. Spring reminds us that “the heart carries the joy and the sorrow of this life”, and that true meditation isn't an escape into the intellect but a full-bodied practice of presence. As she puts it, “First awaken, then guide, then serve and build.” Join us for a conversation about transformation, resilience, and the sacred call to step into deeper service as the world shifts around us. Spring Washam is considered a pioneer in bringing mindfulness-based meditation practices to diverse communities; She is a well-known teacher, healer, and visionary leader and author of A Fierce Heart: Finding Strength, Courage and Wisdom in Any Moment and The Spirit of Harriet Tubman: Awakening from the Underground. Spring is one of the founding teachers at the East Bay Meditation Center, an organization that offers Buddhist teachings with attention to social action and multiculturalism. She is a member of the teacher's council at Spirit Rock Meditation Center, offering teachings on Buddhist philosophy, Insight meditation, and loving-kindness practices. Spring is also the founder of Lotus Vine Journeys, a one-of-a-kind organization that blends indigenous healing practices with Buddhist wisdom for transformative retreats in South America. She has practiced and studied Buddhist philosophy in both the Theravada and Tibetan schools of Buddhism since 1999. Spring is also a shamanic practitioner and has studied indigenous healing practices since 2008. Spring's Website | Instagram -------------------------------------------------------------------------------------------------------------- Your support is deeply appreciated! Find me, Lara, on my Website / Instagram You can support this podcast with any level of donation here. Order The Essential Guide to Trauma Sensitive Yoga: How to Create Safer Spaces for All Opening and Closing music: Other People's Photographs courtesy of Daniel Zaitchik. Follow Daniel on Spotify.

Here is a guided meditation designed to allow us to meet our present moment experience in both body, mind, and heart.Meditation can be challenging at times. Occasionally we may experience things which surprise as a result. If you have any questions or concerns in regards to this, or other meditation practices, please feel free to message me through my website: www.suchsweetthunder.orgI have been practicing meditation for 39 years and has been successfully teaching meditation worldwide since 2009, giving talks, facilitating retreats, and have authored two books. I have received formal training in Theravada, Mahayana (Tibetan, Zen,) and Vedanta meditation techniques as well as Trauma Sensitive Mindfulness, MBSR, Neuroplasticity, and Buddhist Psychology. I teach from a secular voice and I am passionate about bringing timeless wisdom teachings to people of any faith, belief system, or tradition.

In this brief reflection, Mary discusses the Buddha's teaching on the Eight Worldly Winds and how appropriate it is for today's world. Equanimity invites us to an appropriate response to whatever experience we have and when we understand the teaching of the winds and how we're driven by them if we don't pay attention, there is a chance for liberation. The roller coaster calms when we see things as they are and don't take it all so personally.Recorded March 22, 2025 in the virtual worldSend me a text with any questions or comments!Visit Mary's website for more info on classes and teachings.

This is Part 2 of Sunday morning sutta class on Karaniyametta sutta (sutta on loving kindness). It is an in depth discussion and this session explains what it means to be straightforward and upright, how to straighten and brighten the mind (uhu and suhuju quality). Also explains ways to become a good listener and why this is so important not only for your day to day life but also for the spiritual practice. Explains the qualities ujū ca sūjū Suvaco c'assa. This is the 2nd session of the Metta sutta, find the entire series on bswa.org here. Teaching given by Ayya Karunika on the 18 August 2024.  Bhikkhuni Ayya Kārunikā is currently the senior resident monastic at Santi Forest Monastery, NSW, Australia and the spiritual director for New Zealand Bhikkhuni Sangha Trust, Hamilton. She has been in monastic life for over 14 years and she received her full ordination as a bhikkhunī in 2014 at Dhammasara Nuns monastery in Western Australia where she lived and trained for over a decade with Ajahn Hāsapaññā. She has been a student of Ajahn Brahm and Ajahn Brahmali for over 2 decades. Ayya Kārunikā is able to articulate the Buddhist teachings in a way that is practical and comprehensible to people of all ages and has experience in conducting retreats for both adults and youth. While she has a PhD in Microbiology and worked as a scientist, she has also been the building project manager for the construction of the Dhammasara Nuns Monastery main building complex and has worked with many volunteers over the years. Ayya Kārunikā was born in Sri Lanka but has been living and working in Australia for over 2 decades. She has a passion to share her experience and knowledge and loves working with people and also doing creative projects. She is dedicated to supporting the growth of Bhikkhunis around the world and is currently involved in projects to support the establishment of places for Bhikkhunis in Theravada forest tradition in Australia, New Zealand, Poland and Sri Lanka.  Please visit the Santi Forest Youtube Channel and Santi Forest Monastery website Support us on https://ko-fi.com/thebuddhistsocietyofwa BSWA teachings are available from: BSWA Teachings BSWA Podcast Channel BSWA DeeperDhamma Podbean Channel BSWA YouTube

Although the Buddha did not teach using the word hope, his teachings are, as Oren Jay Sofer says, fundamentally hopeful: It affirms that there is a reliable way to release ourselves from suffering, to protect other beings, mitigate harm, and build a better world.  In this talk Mary reflects on the importance of hope in this world today and how it is an action not tied to expectations or outcomes. As Austin Channing Brown says, "hope is a duty".Send me a text with any questions or comments!Visit Mary's website for more info on classes and teachings.

In this episode I am once again joined by Stephen Snyder, Buddhist meditation teacher and author of several books including ‘Buddha's Heart', ‘Trust in Awakening', and his latest release ‘Liberating the Self'. Stephen emphasises the importance of working with personality structures even after Buddhist awakening, and offers methods to resolve trauma and destructive patterns to unlock hidden spiritual strength. Stephen warns about the dangers of achieving enlightenment without dealing with one's personality patterns and trauma, reflects on the inner experience of enlightened Zen masters who behaved badly, and gives his advice for teachers and practitioners who think they no longer need to practice. Stephen also reports a high success rate of awakening and other mystical experiences among his students, shares his approach to retreats and 1-1 teaching, and describes advanced Theravada meditation techniques such as kasina and skeleton meditation. … Video versions: https://www.guruviking.com/podcast/ep298-liberating-the-self-stephen-snyder
 Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'.
 … Topics include: 00:00 - Intro 01:03 - High rate of awakening at Stephen's retreat 03:05 - What is the secret sauce? 04:40 - Limitations of the Zen retreat style 06:17 - Stephen's experimental approach and heart emphasis 07:14 - Minimum requirement to qualify for Stephen's retreats 08:58 - Why the Theravadans struggle the most 10:00 - Stephen's online trainings 12:09 - The art of 1-1 meditation teaching 13:08 - Seeking confirmation for spiritual experiences 13:53 - Stream of consciousness sharing 14:58 - Stephen's new podcast 16:44 - Liberating the Self and Stephen's writing output 18:20 - Zen ignores personal and psychological work 19:52 - Theravadan shamata and no-self practices 20:42 - Reifying awakening and reassertion of the sense of self 23:22- Bad behaviour by enlightened people 25:35 - Work on your incongruent behaviour before or after awakening? 27:34 - Post-awakening work vs therapy 29:08 - We all have a full range of negative emotions and personality patterns 31:10 - Stephen's childhood hatred 31:46 - Transforming negative emotions 32:07 - Misbehaving Zen masters 33:21 - What is the inner experience of a misbehaving Zen master? 34:5 0 - The benefit of Western depth psychology 36:04 - Is Stephen done? 37:51 - Advice for advanced meditators and teachers who think they're done 41:07 - Stuck in a good place and shifting to concepts 41:08 - Recognising when you have gone off track 42:55 - Contentment vs complacency 43:36 - Challenging emotions and outdated personality patterns 44:12 - Resistance to peace 47:44 - Destabilising effect of spiritual practice 49:41 - Why bother with the deep path? 52:05 - Unlocking profound spiritual qualities 54:34 - Awakening stories 55:04 - The traditional kasina meditation path 58:42 - Skeleton practice and skeleton visions … Previous episode with Stephen Snyder: - https://www.guruviking.com/search?q=Stephen%20Snyder To find our more about Stephen Snyder, visit: - https://awakeningdharma.org/ … 
For more interviews, videos, and more visit: - www.guruviking.com … Music ‘Deva Dasi' by Steve James

Dhammapada verse 155, renunciation, youth, medicine, foundation, story, wealthy parents, education, poor, unshakeable realisation, fundamental principle, building a house, Ajahn Chah, visiting the West, going without to develop, affluence, option fatigue, overwhelmed, anxiety, entitlement, gratification, agrarian society, pre-internet, true principles, trust, merely reading, sport, music, medicine, research, Mozart, confidence in the Buddha, support, deluded ego, Four Noble Truths, craving, wholesome desire, Kosambi, trust, conflating belief and faith, friend, ‘my way', attam saranam gacchami, anger, fear, anxiety, irrational, public speaking, smoking cigarettes, apparent reality, actuality, embodied mindfulness, intentional restraint, smart phone, confidence, addiction, self-respect, integrity, precepts, patience, ultimate transformer, wise reflection, disappointment, the past, countering, compassionate awareness, the Buddha's last words, strive on towards fruition.

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

The monkey mind is a phrase often used to describe a mind that is all over the place and seldom in the present. All of us experience monkey mind, overwhelm or the Pali word Papañca. In this reflection Mary invites us to recognize when we get lost in this proliferation of thought and how to stay present. In these difficult days, we can be overwhelmed quite easily and recognition and returning to this moment enable us to stay where we are and experience equanimity.What is Papañca? by Andrew OlendzkiBuddha's Brain by Rick HansonSend me a text with any questions or comments!Visit Mary's website for more info on classes and teachings.

Considering how we relate to the world, Gil Fronsdal offers insight into freedom from our mental constructs through stillness of mind.Today's podcast is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.In this episode, Gil Fronsdal offers wisdom on:The relationship between fundamental insight and fundamental happinessDividing the present moment into three parts (what's happening, our relationship to it, and the self)The Anicca Vata Sankhara chant, an important chant among Theravada BuddhistsSeeing happiness through stilling our mental constructionsObjective reality versus human-made conventionsUnderstanding the world of relatedness and settling it downBeing aware of the breath within the breathThe season of being in relationship and the season of letting things beThe ever-presence of awareness and the freedom it can bringBuddhist practice helps us see when something is a constructionSeeing the arising and passing of all mental activity We have all these conventions and they're useful, we play with them, they're antidotes, they settle things. It's also possible to relate to the breathing, to be present for the breath, without a convention, but present. The mind doesn't go towards the breath, the breath doesn't go to you, the breath arises in awareness. The awareness doesn't go anywhere.” – Gil FronsdalThis 2008 recording was originally published on DharmaseedAbout Gil Fronsdal:Gil Fronsdal is the co-teacher for the Insight Meditation Center in Redwood City, California; he has been teaching since 1990. He has practiced Zen and Vipassana in the U.S. and Asia since 1975. He was a Theravada monk in Burma in 1985, and in 1989 began training with Jack Kornfield to be a Vipassana teacher. Gil teaches at Spirit Rock Meditation Center where he is part of its Teachers Council. Gil was ordained as a Soto Zen priest at the San Francisco Zen Center in 1982, and in 1995 received Dharma Transmission from Mel Weitsman, the abbot of the Berkeley Zen Center. He currently serves on the SF Zen Center Elders' Council. In 2011 he founded IMC's Insight Retreat Center. Gil has an undergraduate degree in agriculture from U.C. Davis where he was active in promoting the field of sustainable farming. In 1998 he received a PhD in Religious Studies from Stanford University studying the earliest developments of the bodhisattva ideal. He is the author of The Issue at Hand, essays on mindfulness practice; A Monastery Within; a book on the five hindrances called Unhindered; and the translator of The Dhammapada, published by Shambhala Publications. You may listen to Gil's talks on Audio Dharma.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Discuss MN10 Mahasatipatthana sutta and explains what right mindfulness is and how it is different to the mindfulness practices done widely in modern times. Explains the significance of Satipatthana practice and also discuss the Buddhas instruction on when, how and where to do this practice. This session only covers mindfulness on body and mindfulness on feeling. The remaining 2 Satipatthanas will be discussed in the following session. Teaching given by Ayya Karunika on the 15 August 2024.  Bhikkhuni Ayya Kārunikā is currently the senior resident monastic at Santi Forest Monastery, NSW, Australia and the spiritual director for New Zealand Bhikkhuni Sangha Trust, Hamilton. She has been in monastic life for over 14 years and she received her full ordination as a bhikkhunī in 2014 at Dhammasara Nuns monastery in Western Australia where she lived and trained for over a decade with Ajahn Hāsapaññā. She has been a student of Ajahn Brahm and Ajahn Brahmali for over 2 decades. Ayya Kārunikā is able to articulate the Buddhist teachings in a way that is practical and comprehensible to people of all ages and has experience in conducting retreats for both adults and youth. While she has a PhD in Microbiology and worked as a scientist, she has also been the building project manager for the construction of the Dhammasara Nuns Monastery main building complex and has worked with many volunteers over the years. Ayya Kārunikā was born in Sri Lanka but has been living and working in Australia for over 2 decades. She has a passion to share her experience and knowledge and loves working with people and also doing creative projects. She is dedicated to supporting the growth of Bhikkhunis around the world and is currently involved in projects to support the establishment of places for Bhikkhunis in Theravada forest tradition in Australia, New Zealand, Poland and Sri Lanka.  Please visit the Santi Forest Youtube Channel and Santi Forest Monastery website Support us on https://ko-fi.com/thebuddhistsocietyofwa BSWA teachings are available: BSWA Teachings BSWA Podcast Channel BSWA DeeperDhamma Podbean Channel BSWA YouTube  

A lovely definition of equanimity is to be intimate with our deepest experience, without preference. In this talk, Mary discusses what that means and doesn't mean and how no preference in this moment is a practice of liberation.Recorded at the Insight Community of the Desert in Palm Springs on March 2, 2025Send me a text with any questions or comments!Visit Mary's website for more info on classes and teachings.

This episode we continue to follow the monk Xuanzang on his path along the silk road.  From Gaochang, he traveled through the Tarim Basin, up over the Tianshan Mountains, to the heart of the Western Gokturk Qaghanate.  From there, he traveled south, through the region of Transoxania to Bactria and the land of Tukhara.  He pushed on into the Hindu Kush, witnessing the stone Buddha statues of Bamiyan, and eventually made his way to the land of Kapisa, near modern Kabul, Afghanistan.  From there he would prepare to enter the Indian subcontinent: the home of the historical Buddha. For more discussion and some photos of the areas along this journey, check out our podcast blog at https://sengokudaimyo.com/podcast/episode-121   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 121: Journey to the West, Part 2   The cold winds blew through the travelers' doubled up clothing and thick furs.  Cold, wet ground meant that even two sets of boots were not necessarily enough after several days.  The frozen mist would often obscure everything except for the path immediately in front, hiding the peaks and making the sky a uniform white. In many places, the path would be blocked by rock, ice, or snow—the remnants of an avalanche, which could easily take an unsuspecting traveler.  And there was the elevation.  Hiking through the mountains, it was easy enough to reach heights of a mile or higher, and for those not accustomed to that elevation the thin air could take a surprising toll, especially if you were pushing yourself.  And the road was no less kind to the animals that would be hauling said travelers and their gear. And yet, this was the path that Xuanzang had agreed to.  He would continue to push through, despite the various deprivations that he would be subjected to.  No doubt he often wondered if it was worth it.  Then again, returning was just as dangerous a trip, so why not push on?   Last episode we introduced the monk Xuanzang, who traveled the Silk Road to India in the 7th century and returned to China.  He brought back numerous sutras to translate, and ended up founding a new school, known as the Faxian school—or the Hossou school in Japan.   As we mentioned last time, Xuanzang during his lifetime met with students from the archipelago when they visited the continent.  The records of his travels—including his biography and travelogue—are some of the best information we have on what life was like on the silk road around this time. In the last episode, we talked about Xuanzang: how he set out on his travels, his illegal departure from the Tang empire, and his perilous journey across the desert, ending up in Gaochang.  There, King Qu Wentai had tried to get him to stay, but he was determined to head out.  This episode we are going to cover his trip to Agni, Kucha, and Baluka—modern Aksu—and up to the Western Gokturk Qaghanate's capital of Suyab.  From there, we'll follow his footsteps through the Turkic controlled regions of Transoxania and into Tukhara, in modern Afghanistan.  Finally, we'll cover the last parts of his journey before he reached the start of his goal:  India. From Gaochang, Xuanzang continued on, through the towns he names as Wuban and Dujin, and into the country of Agni—known today as the area of Yanqi—which may also have been known as Wuqi.  The route was well-enough known, but it wasn't necessarily safe.  At one point, Xuanzang's caravan met with bandits, whom they were fortunately able to pay off.  The following night they encamped on a river bank with some merchants who also happened to be traveling the road.  The merchants, though, got up at midnight and headed out, hoping to get to the city early so that they could be the first ones to the market.  They only made it a few miles down the road, however, before they encountered more bandits, who slaughtered them and took their goods.  The following day, Xuanzang and his retinue came upon the merchants' remains lying in the road and saw the aftermath of the massacre. This was an unforgiving land, and the road was truly dangerous, even for those who traveled it regularly.  And yet Xuanzang was planning to travel its entire length until he reached India. So with little alternative, they carried on to the royal city of Agni. Agni, or Yanqi, sits on the southwestern edge of the basin, west of Bositeng lake, on the border between the Turfan basin and the larger Tarim Basin.  The name is thought to be a Tocharian—or Turfanian—name for the city, which is also known as Karashr. According to the biography by Huili, Xuanzang and his party didn't stay long in Agni.  Apparently Agni and Gaochang were not exactly on friendly terms, and even though the King of Agni and his ministers reportedly came out to greet Xuanzang and welcome him to their city, they refused to provide any horses.  They spent a single night and moved on. That said, Agni still made an impression on Xuanzang.  He noted how the capital was surrounded by hills on four sides, making it naturally defensible.  As for the people, he praises them as honest and straightforward.  They wore clothing of felt and hemp cloth, and cut their hair short, without hats or any kind of headwear.  Even the climate was pleasant, at least for the short time he was there.  He also notes that they used a script based on India—likely referring to the Brahmic script, which we find in the Tarim basin. However, as for the local lord, the King of Agni, he is a little less charitable.  Xuanzang claimed he was brave but “lacked resourcefulness” and he was a bit of a braggart.  Furthermore, the country had “no guiding principles or discipline and government orders are imperfect and not seriously implemented.”  He also mentioned the state of Buddhism in the country, noting that they were followers of Sarvastivada school, a Theravada sect popular along the Silk Road at the time.  Xuanzang was apparently not too pleased with the fact that they were not strict vegetarians, including the “three kinds of pure meat”.  From Agni, Xuanzang continued southwest, heading for the kingdom of Kucha.  He seems to have bypassed the nearby kingdom of Korla, south of Agni, and headed some 60 or 70 miles, climbing over a ridge and crossing two large rivers, and then proceeding another 200 miles or so to the land of Kucha. Kucha was a kingdom with over one hundred monasteries and five thousand monks following a form of Theravada Buddhism.  Here, Xuanzang was welcomed in by the king, Suvarnadeva, described as having red hair and blue eyes.  While Xuanzang was staying in Kucha, it is suspected that he probably visited the nearby Kizil grotto and the Buddhist caves, there, which include a painting of King Suvarnadeva's father, King Suvarnapuspa, and his three sons. You can still visit Kucha and the Kizil grottos today, although getting there is quite a trek, to be sure.  The ancient Kuchean capital is mostly ruins, but in the Kizil caves, protected from the outside elements, you can find vivid paintings ranging from roughly the 4th to the 8th century, when the site was abandoned.  Hundreds of caves were painted, and many still demonstrate vibrant colors.  The arid conditions protect them from mold and mildew, while the cave itself reduces the natural bleaching effect of sunlight.  The paintings are in numerous styles, and were commissioned by various individuals and groups over the years.  They also give us some inkling of how vibrant the city and similar structures must have been, back when the Kuchean kingdom was in its heyday. The people of Kucha are still something of a mystery.  We know that at least some of them spoke an Indo-European language, related to a language found in Agni, and both of these languages are often called Tocharian, which we discussed last episode.  Xuanzang himself noted that they used Indian writing, possibly referring to the Brahmi script, or perhaps the fact that they seem to have used Sanskrit for official purposes, such as the inscription on the cave painting at Kizil giving the name of King Suvarnapuspa.  The Kucheans also were clothed in ornamental garments of silk and embroidery.  They kept their hair cut, wearing a flowing covering over their heads—and we see some of that in the paintings. Xuanzang also notes that though we may think of this area as a desert, it was a place where rice and grains, as well as fruit like grapes, pomegranates, plums, pears, peaches, and almonds were grown.  Even today, modern Xinjiang grows some absolutely fantastic fruit, including grapes, which are often dried into raisins. Another point of interest for Xuanzang may have been that Kucha is known as the hometown of none other than Kumarajiva.  We first mentioned Kumarajiva back in episode 84.  Kumarajiva was one of the first people we know of who translated many of the sutras from India that were then more widely disseminated throughout the Yellow River and Yangzi river basins.  His father was from India and his mother was a Kuchean princess.  In the middle of the 4th century, when he was still quite young, he traveled to India and back with his mother on a Buddhist pilgrimage.  Later he would start a massive translation project in Chang'an.  His translations are credited with revolutionizing Chinese Buddhism. Xuanzang was initially welcomed by the king, his ministers, and the revered monk, Moksagupta.  They were accompanied by several thousand monks who set up tents outside the eastern gate, with portable Buddha images, which they worshipped, and then Xuanzang was taken to monastery after monastery until sunset.  At one of the monasteries, in the southeast of the city, there were several tens of monks who originally came from Gaochang, and since Xuanzang had come from there, they invited him to stay with them. The next day he met and feasted with the King, politely declining any meat, and then went to the monastery in the northwest to meet with the famous monk: Moksagupta.  Moksagupta himself had made the journey to India, and had spent 20 years there himself.  It seems like this would have been the perfect person for Xuanzang to talk to about his plans, but instead, the two butted heads.  Moksagupta seems to have seen Xuanzang's Mahayana faith as heretical.  He saw no reason for Xuanzang to travel all the way to India when he had all the sutras that anyone needed there in Kucha, along with Moksagupta himself.   Xuanzang's response seems to have been the Tang dynasty Buddhist version of “Okay, Boomer”, and then he went ahead and tore apart Moksagupta's understanding of his own sutras—or so Xuanzang relayed to his biographers.  We don't exactly have Moksagupta's side, and, let's face it, Xuanzang and his biographers are not necessarily reliable narrators.  After all, they followed Mahayana teachings, which they considered the “Greater Vehicle”, and they referred to the Theravada teachings as the “Hinayana” or “Lesser Vehicle”.  Meanwhile, Theravada Buddhists likely saw many of the Mahayana texts as extraneous, even heretical, not believing them to actually be the teachings of the Buddha. It must have been winter time, as the passes through the mountains on the road ahead were still closed, and so Xuanzang stayed in Kucha, spending his time sightseeing and meeting with various people.  He even went back to see Moksagupta, but the older monk shunned him, and would get up and exit the room rather than engaging with him, so they had no more conversations. Eventually, Xuanzang continued on his way west, following along the northern rim of the Tarim basin.  Two days out from Kucha, disaster struck.  Some two thousand or so Turkish bandits suddenly appeared—I doubt Xuanzang was counting, so it may have been more or less.  I imagine that memories of what had happened to the merchants near Agni must have gone through Xuanzang's mind.   Fortunately, for him, they were fighting over loot that they had pillaged from various travelers, and since they couldn't share it equally, they fell to fighting each other and eventually dispersed. He travelled for almost 200 miles after that, stopping only for a night at the Kingdom of Baluka, aka Gumo—the modern city of Aksu.  This was another Theravada Buddhist kingdom.  Xuanzang noted tens of Buddhist temples, and over 1000 Buddhist monks.  The country was not large—about 200 miles east to west and 100 miles north to south.  For reference that means it was probably comparable in size with Kyushu, in terms of overall area, or maybe the size of Denmark—excluding Greenland—or maybe the US state of Maryland.  Xuanzang described the country as similar to Kucha in just about every way, including the written language and law, but the spoken language was different, though we don't get many more details. From Baluka, he crossed northward through the Tianshan mountains, which are classified as an extension of the Pamirs known as the Ice Mountains.  Had he continued southwest, he would have hit Kashgar and crossed over between the Pamir and Tian Shan ranges into the Ferghana valley, but instead he turned north. We don't know exactly why he took this perilous option, but the route that may have been popular at the time as it was one of the most direct routes to the seat of the Western Gokturk Empire, which he was currently traveling through. The Tian Shan mountains were a dangerous journey.  Avalanches could block the road—or worse.  Xuanzang describes the permanent ice fields—indeed, it is the ice fields and glaciers of the Tian Shan that melt in the summer and provide the oasis towns of the Tarim Basin with water, even to this day.  In Xuanzang's day, those glaciers were likely even more prevalent than today, especially as they have been recorded as rapidly disappearing since 1961.  And where you weren't on snow and ice, the ground was probably wet and damp from the melt.  To keep warm, you would wear shoes over your shoes, along with heavy fur coats, all designed to reduce exposure. Xuanzang claims that 3 or 4 of every 10 people didn't survive the crossing—and that horses and oxen fared even worse.  Even if these numbers are an exaggeration, the message is clear:  This was a dangerous journey. After about seven days, Xuanzang came out of the mountains to the “Great Pure Lake”, the “Da Qing Hai”, also known as the Hot Sea or the Salt Sea, which likely refers to Issyk Kul.  The salt content, along with the great volume of water it possesses, means that the lake rarely freezes over, which is likely why it is seen as “hot” since it doesn't freeze when the fresh water nearby does.  This lake is the second largest mountain lake in the world, and the second deepest saltwater lake.  Traveling past the lake, he continued to Suyab, near modern Tokmok, in Kyrgyzstan, just west of the modern capital of Bishkek.  This was an old Sogdian settlement, and had since become the capital of the Western Gokturks.  Sogdians—like Xuanzang's guide, Vandak—were integral to the Gokturk kingdom. Their language was the lingua franca of the Silk Road, and at the time of the Gokturk Khaganate, it was also the official court language, and so when Xuanzang appeared at the court of the Great Khagan of the Western Gokturks, it was likely the language of diplomacy. When we think of Turkic people, many in the English speaking world think of Turkiye, and perhaps of the mighty Ottoman empire.  Some may think of Turkmenistan, Kazhakstan, Kyrgyzstan, or Uzbekistan, among others.  And of course, there are the Uyghur people in Xinjiang.  All of these people claim roots in the ancestral Turkic homeland in the Altai mountains, which sit largely in western Mongolia, north of China's Xinjiang region.  Much like the Xiongnu and the Mongols, they were pastoral nomads, moving their herds across the steppes, often covering great distances.  They would regularly move through different regions, perhaps returning each season, though sometimes not returning for years at a time.  They were often seen as barbarians by settled people living in cities, and yet their goods and horses were highly prized. Nomad and sedentary lifestyles would often collide.  Farmers would turn pastureland into fields, and when the nomadic people returned on their circuits, they would find walls and fences where there was once open land, and the people there would claim to “own” the land, a concept often foreign to people who were always on the move.  Nomadic people, such as the Gokturks, were not necessarily keeping vast libraries of records about themselves and their histories, and so much of what we get comes from external sources, which do not always have incredibly reliable narrators.  To many of the settled agriculturalists, groups like the Turks were marauders who raided their villages and farms.  They were a great bogeyman of the steppes, which required the firm hand of strong defenses to keep out—or so their opponents would want people to think. While they were known for their warfare, which incorporated their mobility, but they were keenly interested in trade, as well.  They understood the value of the trade routes and the various cities and states that they included in their empire.  Thus, the Sogdians and the Gokturks seem a natural fit: the Sogdians were more settled, but not entirely so, as demonstrated by their vast trade networks.  And the Sogdians also were part of the greater central Eurasian steppe culture, so the two cultures understood each other, to a degree.  They are even depicted similarly in art, with slight differences, such as long hair that was often associated with Turks over the Sogdians.  In some areas of the Gokturk empire, Sogdians would run the cities, while the Gokturks provided military aid and protection. Xuanzang's description of the people of Suyab, or the “City of Suye River”, doesn't pick out anyone in particular, and he even says that it was a place where traders of the Hu, or foreign, tribes from different countries mingle their abodes.  He mentions the people here as being called Suli, which is also the name given to the language—this may refer to “Sogdian” in general.  They write with an alphabet that is written vertically rather than horizontally—this may refer to a few scripts that were written this way, possibly based off Syriac or Aramaic alphabets that were adapted to Sogdian and other Iranian languages, but it isn't clear. We are told that the people dressed in felt and hemp clothing, with fur and “cotton” garments.  Their clothes fit tightly, and they kept their hair cut short, exposing the top of their heads—though sometimes they shaved it completely, tying a colored silk band around the forehead. He goes on to describe these people as greedy liars, possibly a reference to the mercantile nature of many of the people at the time. Something to note: The Turks of this time had not yet encountered Islam, which was just now starting to rise up in the Middle East.  The Prophet Muhammad is said to have been born around the end of the 6th century CE and was preaching in the early 7th century, though his teachings would begin to spread outward soon enough.  But that means that the Gokturks were not an Islamic empire.  Rather, their own traditions seem to have focused on the worship of Tengri, an Altaic personification of the universe, often simplified as a “sky god”.  Tengrism can be found amongst the Xiongnu, Mongols, and others, and it was the national religion of the Gokturks themselves, but there were many who also adopted other religions that they encountered, including Zoroastrianism, Christianity, Manichaeism, and Buddhism.  In fact, Xuanzang notes that the Turks he met in Suyab would not sleep or sit on beds made of wood because wood was thought to contain the spirit of fire, which he says they worshipped.  That sounds similar to Zoroastrian beliefs, where fire is associated with Ahura Mazda, who is also worshipped as a sky god.  These may have been beliefs inherited from their Eastern Iranian Sogdian partners. In Xuanzang's biography, we are given more details about his visit to Suyab.  Apparently, as he was headed to the city, he met a hunting party, which we are told was the retinue of Yehu Khan.  Hunting was an important part of life on the steppes, and it continued to be a favorite sport of the Gokturk nobility. Yehu Khan—possibly Yagbhu Khan, though that is up for some debate—is described as being dressed in a green silk robe, with his hair exposed, and wearing  a turban of white silk about ten feet long that wrapped his forehead and hung behind his back.  His “hunting” expedition wasn't just a couple of the guys.  It included about 200 officials, all with plaited hair and dressed in brocade robes—they weren't exactly out there roughing it.  He also had his soldiers, dressed in furs, felt, or fine woolen clothes, and there were so many cavalry that they stretched out of sight.  The Khan seemed pleased to meet Xuanzang, but his hunt was expected to last another couple of days, at least, so he sent an attendant named Dharmaja to take Xuanzang back to wait for the Khan to return. Three days later, Xuanzang was given an audience.  The khan was seated in a large yurt.  Xuanzang noted the seeming incongruity between the khan, sitting there in the tent, decorated with golden flowers, with the officials dressed in magnificent brocade garments sitting in two long rows in front of him and the armed guards behind him, compared to the simple felt walls of the tent. A ”yurt” is a common feature of nomadic life on the steppes.  It wasn't exactly a single person operation to haul them around, but they can be taken down and put up with relative ease.  And while yurts could be relatively simple, there are examples of much more elaborate structures.  There is little reason they couldn't be made larger, perhaps with some extra support.  In later centuries, there are examples of giant yurts that seem like real construction projects.  Use of tents, even in a city, where they had permanent palace buildings, was likely a means of retaining the nomadic steppe traditions, even while enjoying the benefits of city life. Whom exactly Xuanzang met with is a matter of debate.  His records seem to indicate that it was Tong Yabghu Qaghan of the Western Gokturk Khaganate, but other sources say that Tong Yabghu Qaghan died in 628, and the earliest Xuanzang could have been meeting with him was 630, two years later, so if that is the case, he must have met with Tong Yabghu's son, Si Yabghu Qaghan.  It is likely that Xuanzang, who was dictating his accounts years after, mentioned the Qaghan and then, when they looked up who it was, they simply made a mistake.  Remember, Xuanzang would have had everything translated through one or two languages.  He did know what he saw, however, and he recounted what he remembered. Tong Yabghu Qaghan oversaw the height of the Gokturk Qaghanate, and appears to have favored the Buddhist religion, though there were many different religions active in their territories at the time.  They oversaw an extremely cosmopolitan empire covering huge swaths of central Eurasia, including the lucrative silk road.  Xuanzang notes that at the court there were individuals from Gaochang and even a messenger from the Han—which is to say the Tang Empire.  One wonders if Xuanzang—or anyone at that time—realized just how tenuous the Khan'sposition was.  After Tong Yabghu's death, the Qaghanate would decline, and less than a decade later it would fall to the Tang dynasty, who took Suyab and made it their western outpost.  In fact, Suyab is thought to have been the birthplace, over a century later, of a young boy who would find a love of poetry.  That boy's name was Li Bai, or Ri Haku, in Japanese. He would become one of the most famous poets in Chinese history, and his poems were even known and studied in Japan.  And it was largely through Japanese study of Li Bai's poems that his works came to the English speaking world: first through Ernest Fenollosa, who had studied in Japan, and then by the celebrated Ezra Pound, who had used Ernest's notes to help with his own translations of the poems. This was, though, as I said, over a century after Xuanzang's journey.  At the time of our story, the Qaghan was throwing a feast, including Xuanzang and all of the foreign envoys.  Xuanzang comments on the food and drink—his hosts provided grape juice in lieu of wine, and cooked a special vegetarian feast just for him, while the other guests ate a feast of meat, such as veal, lamb, fish, and the like.  There was also the music of various regions along the Silk Road, which Xuanzang found to be catchy, but of course not as refined as the music he was used to, of course.  After dinner Xuanzang was asked to expound upon the Darma, largely about the basic principle that you should be kind to one another—I doubt he was getting into the deep mysteries of Buddhist philosophy. Xuanzang stuck around the court for three more days, during which time the Qaghan tried to get him to stay, but Xuanzang insisted that he had to make it to India.  And so the Qaghan relented.  He found men in his army who could translate for Xuanzang along his journey, and had letters of introduction written to at least as far as the state of Kapisa, in modern Afghanistan. And so, armed with the Qaghan's blessing and a fresh translator, Xuanzang struck out again.  They headed westward for over one hundred miles, eventually reaching Bingyul, aka the Thousand Springs.  This is the area where the Qaghan and his court would spend his summers, and the deer in the area were protected under his orders, so that they were not afraid of humans—which sounds similar to the situation with the deer in Nara.  Continuing on another fifty miles or so—the distances are approximate as Xuanzang's primary duty was not exactly to map all of this out—Xuanzang arrived at the city of Taras, in modern Kazakhstan, another place where the cultures of the Silk Road mixed and mingled.  Xuanzang didn't have much to say about Taraz, apparently, though it is one of the oldest cities in Transoxania, founded near the beginning of the Common Era.  A few miles south of there, Xuanzang reportedly found a village of re-settled ethnic Han that had been captured by the Gokturks and settled here.  They had adopted the dress and customs of the Turkic people, but continued to speak a version of Chinese. Southwest of that he reached the City of White Water, likely referring to Aksukent.  This is the same “Aksu” as the city in Xinjiang, both of which mean “White Water” in Turkic, but this one is in the south of Kazakhstan.  Xuanzang found the climate and products an improvement over what he had experienced in Taras.  Beyond that, he next arrived at the city of Gongyu, and then south again to Nujkend, and then traveling westward to the country of Chach, aka Tashkent.  Both Nujkend and Chach were large cities in nations of smaller, mostly autonomous city-states, which made up a lot of the political geography of Transoxania. I would note that Xuanzang's notes here are much more sparse than previously.  This may be because these were outside of the Tarim basin and therefore of less interest to individuals in the Tang empire.  Or perhaps he was just making his way more quickly and not stopping at every kingdom along the way. From Tashkent, he continued southeast to the Ferghana valley—the country of Feihan.  Oddly, this country doesn't appear in Xuanzang's biography, even though the Ferghana Valley seems to have been fairly well known back in the Tang Empire—it was known as the home of some of the best horses, which were one of its first major exports.  In fact, the Han dynasty even mounted a military expedition to travel to Ferghana just to obtain horses.  Xuanzang is oddly silent on this; however, he does talk about the fertile nature of the land.  He mentions that their language here is different from the lands he had been traveling through up to this point, and also points out that the people of the Ferghana valley were also visibly different from others in the area. From the Ferghana valley, Xuanzang headed west for about 300 miles or more to the land of Sutrushana—perhaps referring to the area of Ushrusana, with its capital of Bunjikat.  This country was also largely Sogdian, and described as similar to Tashkent.  From there, he traveled west through a great desert, passing skeletons, which were the only marker of the trail other than a view of the far off mountains.  Finally, they reached Samarkand, known as the country of “Kang” in Chinese, which was also the term used to mark Sogdians who claimed descent from the people of Samarkand. Samarkand is another of the ancient cities of Central Asia, and even today is the third largest city in modern Uzbekistan.  Human activity in the region goes back to the paleolithic era, and the city was probably founded between the 8th and 7th centuries BCE.  Samarkand was conquered by Alexander the Great, and during the Achaemenid Empire it was the capital of Sogdiana.  During Xuanzang's visit, Samarkand was described as an impenetrable fortress with a large population. For all of his travel, Samarkand was the first place Xuanzang notes as specifically not a Buddhist land.  In fact, there were two monasteries, suggesting that there had been Buddhists, but if any monks tried to stay there then the locals would chase them out with fire.  Instead, they worshipped fire—likely meaning Ahura Mazda and Zoroastrianism.  This leads to a story that I have to wonder about, given the reliability of our narrators. It is said that Xuanzang was met by the King with arrogance, but after staying the night Xuanzang was able to tell the King about Buddhism and its merits.  The king was intrigued, and asked to observe the Precepts, and treated Xuanzang with hospitality and respect.  So when two of Xuanzang's attendants went to the monasteries to worship, they were chased out with fire.  When the king heard about this, he had the people arrested and ordered their hands to be cut off.  Xuanzang could not bear to witness such suffering, however, and he intervened to have them spared.  So instead the king had them flogged and banished from the city.  Ever since then, all the people believed in Buddhism. Some parts of this strike true.  It was likely that the king would entertain this strange wanderer who had arrived with letters from the great Qaghan—that may have even explained why Xuanzang had been encouraged to make the dangerous journey to Suyab in the first place, so that he could obtain such permission.  And it would not be strange for the king to listen to his teachings.  If Xuanzang's attendants were attacked, that would have been a huge breach of hospitality, and however the King felt about it, he no doubt had to do something about it.  And so all of that sounds somewhat believable.  Does that mean everyone suddenly converted to Buddhism?  I don't know that I'm quite willing to go that far.  It is also likely that there were Buddhists there already, even if the majority religion was Zoroastrianism. From Samarkand, Xuanzang traveled farther southwest, to the country of Kasanna, which seems to have been the edge of what we might call Sogdiana.   According to his biographers, however, there was a little more to all of this.  Rather, he headed west to Kusanika.  Then he traveled to  Khargan, and further on to the country of Bukhara, and then to Vadi.  All of these were “An” in Chinese, which was the name element used for Sogdians from this region.  He then continued west to the country of Horismika, on the other side of the Amu Darya, aka the Oxus River of Transoxanian fame. From there he traveled further southwest, entering into the mountains.  The path here was often such that they had to travel single-file, and there was no food or water other than what you brought with you.  Eventually they came to a set of doors, known as the Iron Gate.  This was a Turkic fortress.  It was no doubt fortuitous that he had come from his meeting with the Qaghan, and likely had permission to pass through.  From there, they entered the country of Tukhara. As we noted in Episode 119, Tukhara was in the region of Bactria.  It was bordered by the Pamir range in the east, and the Persian empire in the west.  There were also the Great Snow Mountains in the south, likely referencing the Hindu Kush. Tukhara had been conquered by the Gokturks just within the past couple of decades, and Xuanzang notes that the country had been split into largely autonomous city-states as the local royalty had died without an heir many years before.  With the Gokturk conquest, it was now administered by Tardu Shad, the son of Tong Yabghu Qaghan.  “Shad” in this case was a local title. Here, Xuanzang's narrative gets a little dicey, especially between his biography and his records.  The records of the Western Regions denotes various countries in this area.  It is unclear if he traveled to all of them or is just recounting them from records he obtained.  He does give us at least an overview of the people and the region.  I would also note that this is one of the regions he visited, again, on his return trip, and so may have been more familiar with the region than those areas he had passed through from Suyab on down. For one thing, he notes that the language of the region was different from that of the “Suli”, which appears to refer to the Sogdians.  This was the old territory of the Kushan empire, and they largely spoke Bactrian.  Like Sogdian, it was another Eastern Iranian language, and they used an alphabet based largely on Greek, and written horizontally rather than vertically.  They also had their own coins. This region had plenty of Buddhist communities, and Xuanzang describes the cities and how many monasteries they had, though, again, it isn't clear if he actually visited all of them or not.  These are countries that Li Rongji translates as “Tirmidh”, “Sahaaniyan”, “Kharuun”, “Shuumaan”, etc. It does seem that Xuanzang made it to the capital city, the modern city Kunduz, Afghanistan. Xuanzang actually had something specific for the local Gokturk ruler, Tardu Shad.  Tardu Shad's wife was the younger sister of King Qu Wentai of Gaochang, whom we met last episode.  Qu Wentai had provided Xuanzang a letter for his younger sister and her husband.  Unfortunately, Xuanzang arrived to learn that the princess of Gaochang had passed away, and Tardu Shad's health was failing.  It does seem that Tardu Shad was aware of Xuanzang, however—a letter had already come from Qu Wentai to let them know that Xuanzang was on his way.  As I mentioned last episode, letters were an important part of how communities stayed tied together.  Of course, given the perils of the road, one assumes that multiple letters likely had to be sent just in case they didn't make it.  The US Postal Service this was not. Tardu Shad, though not feeling well, granted an interview with Xuanzang.  He suggested that Xuanzang should stick around.  Then, once the Shad had recovered from his illness, he would accompany Xuanzang personally on his trip to India.  Unfortunately, that was not to be.  While Xuanzang was staying there, he was witness to deadly drama.  Tardu Shad was recovering, which was attributed to the recitations by an Indian monk who was also there.  This outcome was not exactly what some in the court had wanted.  One of the Shad's own sons, known as the Tagin prince, plotted with the Shad's current wife, the young Khatun, and she poisoned her husband.  With the Shad dead, the throne might have gone to the son of the Gaochang princess, but he was still too young.  As such, the Tagin Prince was able to usurp the throne himself, and he married his stepmother, the young Khatun.  The funeral services for the late Tardu Shad meant that Xuanzang was obliged to stay at Ghor for over a month. During that time, Xuanzang had a seemingly pleasant interaction with an Indian monk.  And when he finally got ready to go, he asked the new Shad for a guide and horses.  He agreed, but also made the suggestion that Xuanzang should then head to Balkh.  This may have meant a bit of backtracking, but the Shad suggested that it would be worth it, as Balkh had a flourishing Buddhist community. Fortunately, there was a group of Buddhist monks from Balkh who happened to be in Kunduz to express their condolences at the passing of Tardu Shad, and they agreed to accompany Xuanzang back to their hometown, lest he end up getting lost and taking the long way there. The city of Balkh is also known as “Baktra”, as in “Bactria”, another name of this region.  A settlement has been there since at least 500 BCE , and it was already an important city when it was captured by Alexander the Great.  It sits at the confluence of several major trade routes, which no doubt were a big part of its success.  Xuanzang's biography notes that it was a massive city, though it was relatively sparsely populated—probably due to the relatively recent conquest by the Gokturks, which had occurred in the last couple of decades.  That said, there were still thousands of monks residing at a hundred monasteries in and around the city.  They are all characterized as monks of Theravada schools.  Southwest of the city was a monastery known as Navasamgharama, aka Nava Vihara, or “New Monastery”.  Despite its name, the monastery may have actually been much older, going back to the Kushan emperor Kaniska, in the 2nd century CE.  Ruins identified as this “New Monastery” are still visible south of Balkh, today. The monastery is described as being beautifully decorated, and it seems that it had a relic—one of the Buddha's teeth.  There are also various utensils that the Buddha is said to have used, as well.  The objects would be displayed on festival days.  North of the monastery there was a stupa more than 200 feet in height.  South of the monastery was a hermitage.  Each monk who studied there and passed away would have a stupa erected for them, as well.  Xuanzang notes that there were at around 700 memorial stupas, such that they had to be crammed together, base to base. It was here that Xuanzang met a young monk named Prajnaakara, who was already somewhat famous in India, and well-studied.  When questioned about certain aspects of Buddhism, Xuanzang was impressed by the monk's answers, and so stayed there a month studying with the young monk. Eventually, Xuanzang was ready to continue on his journey.  He departed Balkh towards the south, accompanying the teacher Prajnakara, and together they entered the Great Snow Mountains, aka the Hindu Kush.  This path was even more dangerous than the trip through the Tian Shan mountains to Suyab.   They eventually left the territory of Tukhara and arrived at Bamiyan.  Bamiyan was a kingdom in the Hindu Kush, themselves an extension of the Himalayan Mountain range.  It Is largely based around valley, home to the modern city of Bamyan, Afghanistan, which sits along the divide between Central Asia and the Indian subcontinent.  Today it is a major center for individuals of the Hazara ethnic group, one of the main ethnic groups in Afghanistan, which is a multi-ethnic state that includes, today, the Pashtun, Hazara, Tajik, and Uzbek people, along with a number of smaller ethnic groups.  Today they largely reside in the mountainous areas of the Hindu Kush. Bamiyan made an impact on our protagonist.   Their language was slightly different from that in Tukhara, but using the same—or similar enough—writing system.  Buddhism was thriving in the capital, and we are told of a rock statue of the standing Buddha, over a hundred feet in height, along with a copper statue of the standing Buddha nearby.    There was also another reclining Buddha a mile or two down the road.  There were multiple monasteries with thousands of monks, and the ruler of that kingdom received Xuanzang well. Xuanzang wasn't the first monk to travel to Bamiyan from the Middle Kingdom—in this he was, perhaps unwittingly, on the trail of the monk Faxian.  Faxian likely did not see these statues, though, as we believe they were built in the 6th and early 7th century—at least the stone Buddha statues.  They were a famous worship site until February 2001, when the Taliban gave an order to destroy all of the statues in Afghanistan.  Despite this, they were inscribed as UNESCO World Heritage Site in 2003. Fortunately, we have images from before their destruction.  These statues were a blend of Greco-Buddhist and Gandharan art styles—appropriate as it stands between the Hellenistic area of Tukhara and the ancient region of Gandhara—including the modern city of Kandahar and into the Indus Valley region of Pakistan. Continuing east through the mountains, Xuanzang eventually came out at the kingdom of Kapisa.  This may have had its capital around modern-day Bagram, north of modern Kabul, but the country seems to have been quite large.  Kapisa over saw some tens of other countries, and it is thought that at one time its influence extended from Bamyan and Kandahar to the area of modern Jalalabad.  Their language was even more different than that of Tukhara, but they were still using the same writing system.  The king of Kapisa is said to have been of Suli ethnicity—which would seem to indicate that he was Sogdian, or at least descended from people of the Transoxanian region.    Xuanzang notes that the ruler, as rough and fiery as he is described—as a true warlord or similar—he nonetheless made a silver image of the Buddha, eighteen feet in height, every year.  He also gave charity to the poor and needy in an assembly that was called every five years.  There were over one hundred monasteries and some 6000 monks, per Xuanzang's recollection, and notably, they were largely following Mahayana teachings. For the most part the monks that Xuanzang had encountered on this journey were Theravada—Xuanzang refers to them as “Hinayana”, referring to the “Lesser Vehicle” in contrast to Xuanzang's own “Mahayana”, or “Greater Vehicle”.  “Theravada” refers to the “way of the elders” and while Mahayana Buddhism largely accepts the sutras of Theravada Buddhism, there are many Mahayana texts that Theravada Buddhists do not believe are canonical.  We discussed this back in Episode 84. There was apparently a story of another individual from the Yellow River being sent as a hostage to Kapisa when it was part of the Kushan Empire, under Kanishka or similar.  Xuanzang recounts various places that the hostage, described as a prince, lived or visited while in the region.  Xuanzang's arrival likely stirred the imagination of people who likely knew that the Tang were out there, but it was such a seemingly impossible distance for most people.  And yet here was someone who had traveled across all of that distance.  One of the monasteries that claimed to have been founded because of that ancient Han prince invited Xuanzang to stay with them.  Although it was a Theravada monastery, Xuanzang took them up on the offer, both because of the connection to someone who may have been his countryman, but also because of his traveling companion, Prajnakara, who was also a Theravada monk, and may not be comfortable staying at a Mahayana monastery. Xuanzang spends a good deal of ink on the stories of how various monasteries and other sites were founded in Kapisa and the surrounding areas.  He must have spent some time there to accumulate all of this information.  It is also one of the places where he seems to have hit at least twice—once on the way to India, and once during his return journey. The King of Kapisa is said to have been a devotee of Mahayana Buddhism.  He invited Xuanzang and Prajnakara to come to a Mahayana monastery to hold a Dharma gathering.  There they met with several leading figures in the monastery, and they discussed different theories.  This gathering lasted five days, and at the end, the king offered Xuanzang and the other monks five bolts of pure brocade and various other gifts.  Soon thereafter, the monk Prajnakara was invited back to Tukhara, and so he and Xuanzang parted ways. And it was about time for Xuanzang to continue onwards as well.  From Kapisa, he would travel across the “Black Range” and into Lampaka.  This may refer to the area of Laghman or Jalalabad.  Today, this is in modern Afghanistan, but for Xuanzang, this would have been the northwestern edge of India.  He was almost there. And so are we, but we'll save his trip into India for next episode. Until then thank you 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.

Oftentimes we think that studying or following Buddhist teachings requires us to fit a certain mold or behave in a particular way. But this is not about a rigid practice and one size fits all. In this talk Mary reflects on how we're invited to live with righteous intention, grounded in love and wisdom. As Larry Ward says, we have "an evenness of heart and mind". Let the path be messy, love yourself and others, as you move toward liberation and the liberation of all beings.Recorded Feb. 20, 2025 in the virtual worldSend me a text with any questions or comments!Visit Mary's website for more info on classes and teachings.

In this engaging Q&A session, Jack and Trudy explore romance, impermanence, attachment, diffusing anger, manifesting your dreams using mindfulness, and more!Learn How to Thrive in Love: Buddhist Secrets to Transform Your Relationships with Jack Kornfield and Trudy Goodman – join now!“If you actually become mindful, then it's possible to choose a direction, to envision, to imagine your life in a healthy way.” – Jack KornfieldIn Part 2 of this episode, Jack and Trudy dive into Q&A on:Finding appreciation and wisdom in things “falling apart”Accepting change, aging, impermanenceEntering the naked unknown of the wilderness, natureThe wisdom of swimming with dolphins in the oceanSending metta (loving kindness) to the world and those in positions of powerHow to tend our romantic relationships and partnerships with mindfulness and careDiffusing anger and learning how to communicate lovinglyConnecting from a place of vulnerability and presenceMoving past warfare, racism, violence, and blameLearning how to communicate across differencesNoting the difference between your intention and it's impact on othersManifesting your dreams using mindfulness“Attachment” in Buddhism vs Western PsychologyWorking through trauma in a safe and mindful way“It's important to love what we love; it's only a problem when we need to let go.” – Trudy Goodman“When you step back and quiet, deeper intuitions come, along with the ability to follow your dreams more clearly, and in a way that's mindful of your own well-being.” – Jack KornfieldThis talk originally aired on the Voices of Esalen Podcast:The Voices of Esalen Podcast showcases in-depth interviews with the dynamic teachers and thinkers who are part of Esalen Institute. Hosted by Sam Stern, a former Esalen student and current staff member, the podcasts have featured engaging conversations with authors Cheryl Strayed and Michael Pollan, innovators Stan Grof and Dr. Mark Hyman, teachers Byron Katie, Mark Coleman and Jean Houston, Esalen co-founder Michael Murphy, and many more. Learn more at Esalen.org/story/podcastsAbout Trudy Goodman:Trudy is a Vipassana teacher in the Theravada lineage and the Founding Teacher of InsightLA. For 25 years, in Cambridge, MA, Trudy practiced mindfulness-based psychotherapy with children, teenagers, couples and individuals. Trudy conducts retreats, engages in activism work, and teaches workshops worldwide and online. She is also the voice of Trudy the Love Barbarian in the Netflix series, The Midnight Gospel. You can learn more about about Trudy's flourishing array of wonderful offerings at TrudyGoodman.comAbout Jack Kornfield:Jack Kornfield trained as a Buddhist monk in the monasteries of Thailand, India, and Burma, studying as a monk under the Buddhist master Ven. Ajahn Chah, as well as the Ven. Mahasi Sayadaw. He has taught meditation internationally since 1974 and is one of the key teachers to introduce Buddhist mindfulness practice to the West. Jack co-founded the Insight Meditation Society in Barre, Massachusetts, with fellow meditation teachers Sharon Salzberg and Joseph Goldstein and the Spirit Rock Center in Woodacre, California. His books have been translated into 20 languages and sold more than a million copies.Jack is currently offering a wonderful array of transformational online courses diving into crucial topics like Mindfulness Meditation Fundamentals, Walking the Eightfold Path, Opening the Heart of Forgiveness, Living Beautifully, Transforming Your Life Through Powerful Stories, and so much more. Sign up for an All Access Pass to explore Jack's entire course library. If you would like a years worth of online meetups with Jack and fellow community, join The Year of Awakening: A Monthly Journey with Jack KornfieldStay up to date with Jack and his stream of fresh dharma offerings by visiting JackKornfield.com and signing up for his email teachings.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

The Metta Sutta was the Buddha's offering to fearful monks and the practice of loving kindness and good will is still a path of liberation. As Ruth King says, metta is the antidote for aversion and those ways we hold ourselves captive. We live in fearful times and in this talk Mary discusses the practice of metta and how we can utilize it to free ourselves in these challenging days. Recorded Feb. 15, 2025 in the virtual worldAll About Love by bell hooksSee No Stranger by Valarie KaurLovingkindness by Sharon SalzbergSend me a text with any questions or comments!Visit Mary's website for more info on classes and teachings.

Alexander Polinsky began his showbiz career on stage, at seven, and soon landed a role on one of the 80s' biggest sitcoms, Charles in Charge. From there, Alex followed his imagination into working as a toy maker, a magician, a chef, a clown, a musician and a voice actor. Alex joins us to share stories about his Universal backlot adventures, his spiritual healing journey and his new album!Alex comes from an acting lineage. His parents, grandparents, aunts and uncles were performers and by age ten, he had acquired more fame than anyone yet in the Polinsky acting dynasty. But the pathway to happiness has been more circuitous. Alex played Adam Powell (who had Charles in Charge of him from ages 10 to 16.) Not the best supervision. Alex stepped forward during the #MeToo movement, along with his co-star, Nicole Eggert, to allege that he was persistently bullied, tormented and sexually harassed by the star of the show. Charles in Charge was not a safe set for children but Universal had recently turned their backlot into a theme park and Alex enjoyed the run of it… to the point where his adventuring through attractions triggered lasers that awakened floods and giant apes! He had the opportunity to learn from veteran actors and special effects masters. Lessons and wisdom that informed his future endeavors.Alex transitioned from actor to toymaker, designing the molds that shaped icons of creative play… Polly Pocket and the talking Pee Wee Herman doll. But he dreamed of becoming an action figure and his voice over work has shrink wrapped exactly that! He voices Control Freak in Teen Titans, Argit in Ben 10 and Darington in Blaze and the Monster Machines. All now action figures!Alex's parents valued spirituality, and when he was ready to begin his healing journey he turned to Buddhism and its tenets of mindfulness and self-discovery. His fascination with the Theravada school of Thai Buddhism recently brought him to a monastery in Chiang Mai where he studied its history and is planning on recording the audiobook version of the biography of influential monk Ācariya Mun Bhūridatta Thera!Alex's band with Johnny Vallone is called Make Magic. Their new album is Before Your Very Eyes and they describe their music as evocative, emotional, impressionistic, alt rock/pop with a theatrical flair. All that plus a rousing round of IMDB Roulette!In recommendations --Fritz: The movie Conclave, Streaming on Several PlatformsWeezy: The PBS Series Funny WomanPath Points of Interest:Alexander PolinskyAlexander Polinsky on IMDBAlexander Polinsky on WikipediaMake MagicMake Magic on SpotifyMake Magic on Apple MusicĀcariya Mun Bhūridatta Thera biographyAlexander Polinksy on InstagramAlexander Polinksy on TiktokAlexander Polinksy on XConclave (2024)Funny Woman - PBSMedia Path Podcast

Jack Kornfield and Trudy Goodman join forces in an exploration of Buddha's eternal wisdom: ‘hatred never ceases by hatred, but by love alone is healed.'This episode is brought to you by Betterhelp. Give online therapy a try at betterhelp.com/heartwisdom and get on your way to being your best self.“We start to sense that who we are is not just limited by the events of the world, but that we're connected to something vast, mysterious, and greater.” – Jack KornfieldIn Part 1 of this episode, Jack and Trudy mindfully explore:Loving Awareness and mindful responseSeeing the world with the eyes of a BuddhaOpening to that world with the heart of a BuddhaHow the art of meditation is actually the art of loveThe story of Maha Ghosananda, the Gandhi of CambodiaBuddha's eternal wisdom: Hatred never ceases by hatred, but by love alone is healedFacing climate change, racism, warfare, refugees, injustice, and traumaDealing with our cultural anxiety, and saving ourselves from despairBecoming the calm person on the boat who can show the way for allBecoming a Bodhisattva, setting the compass of your heart for compassionStanding up for what matters, and tending the world with beautyShifting our practice from unconsciousness to loving awarenessSuffusing mindfulness practice with tenderness and compassionHow we are all the same size when facing the vulnerability of our mortalityThe Heart Sutra mantra: Gate Gate Paragate Parasamgate Bodhi SvahaFinding wisdom and comfort in “falling apart”“Spiritually, we are all the same size, because we all are facing the vulnerability of our mortality.” – Trudy Goodman“In community, in family, in our lives, in joy and sorrow, in birth and death—we're, given the responsibility to hold ourselves in a web of love.” – Jack KornfieldLearn How to Thrive in Love: Buddhist Secrets to Transform Your Relationships with Jack Kornfield and Trudy Goodman beginning Feb 17 – join anytime!About Trudy Goodman:Trudy is a Vipassana teacher in the Theravada lineage and the Founding Teacher of InsightLA. For 25 years, in Cambridge, MA, Trudy practiced mindfulness-based psychotherapy with children, teenagers, couples and individuals. Trudy conducts retreats, engages in activism work, and teaches workshops worldwide and online. She is also the voice of Trudy the Love Barbarian in the Netflix series, The Midnight Gospel. You can learn more about about Trudy's flourishing array of wonderful offerings at TrudyGoodman.comThis talk originally aired on the Voices of Esalen Podcast:The Voices of Esalen Podcast showcases in-depth interviews with the dynamic teachers and thinkers who are part of Esalen Institute. Hosted by Sam Stern, a former Esalen student and current staff member, the podcasts have featured engaging conversations with authors Cheryl Strayed and Michael Pollan, innovators Stan Grof and Dr. Mark Hyman, teachers Byron Katie, Mark Coleman and Jean Houston, Esalen co-founder Michael Murphy, and many more. Learn more at Esalen.org/story/podcastsAbout Jack Kornfield:Jack Kornfield trained as a Buddhist monk in the monasteries of Thailand, India, and Burma, studying as. a monk under the Buddhist master Ven. Ajahn Chah, as well as the Ven. Mahasi Sayadaw. He has taught meditation internationally since 1974 and is one of the key teachers to introduce Buddhist mindfulness practice to the West. Jack co-founded the Insight Meditation Society in Barre, Massachusetts, with fellow meditation teachers Sharon Salzberg and Joseph Goldstein and the Spirit Rock Center in Woodacre, California. His books have been translated into 20 languages and sold more than a million copies.Jack is currently offering a wonderful array of transformational online courses and programs diving into crucial topics like Mindfulness Meditation, Relationships, Walking the Eightfold Path, Opening the Heart of Forgiveness, Living Beautifully, Transforming Your Life Through Powerful Stories, and so much more. Learn about these and Jack's flowing stream of Dharma offerings at JackKornfield.comSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Host Michael Taft speaks with Stephen Snyder Sensei about practicing the Pa Auk jhanas, the importance of vulnerability in finding authentic strength, his two paths for awakening: the Theravada cessation path and the Zen shikantaza path, how to balance psychological work with awakening, seeing the enlightened qualities of anger (and other difficult emotions), what are “protective” meditations, the three levels of shikantaza practice, koan practice, aloneness as a spiritual path, and the three factors he feels must be present for a true awakening.Stephen Mugen Snyder, Sensei began practicing daily meditation in 1976. Since then, he has studied Buddhism extensively—investigating and engaging in Zen, Tibetan, Theravada, and Western non-dual traditions. He was authorized to teach in the Theravada Buddhist tradition in 2007 and the Zen Buddhist schools of Soto and Rinzai in 2022. Stephen is a senior student of Roshi Mark Sando Mininberg and a transmitted teacher in the White Plum Asanga—the body of teachers in the Maezumi-roshi lineage. Stephen is the author of many books, including Trust in Awakening, Demystifying Awakening and Buddha's Heart. Stephen Snyder's website: https://awakeningdharma.org/You can support the creation of future episodes of this podcast by contributing through Patreon.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.