Branch of Buddhism, oldest extant school
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5 episodes with theravada buddhism
5 episodes with theravada buddhism
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5 episodes with theravada buddhism
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3 episodes with theravada buddhism
4 episodes with theravada buddhism
3 episodes with theravada buddhism
3 episodes with theravada buddhism
3 episodes with theravada buddhism
4 episodes with theravada buddhism
— "Understanding our essential human struggles, the compassionate heart naturally wants to help—not quiet—our thinking. It does so through the emanation of care and connection, soothing the wanting and non-wanting and making the present pleasant and nourishing to be in. Feeling the support, our thoughts will often be happy to rest, and our heart-minds can finally relax and enjoy the moment. This joy then further stabilizes the mind and opens us to deeper concentration and insight. " Valeria interviews Justin Michelson — He is the author of "The Dharma of Healing: The Path of Liberation from Stress, Pain, and Trauma." Justin Michelson is a meditation teacher, author, and wilderness guide. Through his root teacher Rodney Smith, and Rodney's teacher Ajahn Buddhadasa, Justin carries on the lineage of the Thai Forest Tradition of Theravada Buddhism. His unique style blends nature-based practice, emotional healing, and traditional Dharma teachings. He currently lives with his partner outside of Eugene, Oregon in a rural intentional community where, in addition to teaching and writing, he owns and operates Native Foods Nursery, a native edible plant nursery. Learn more about Justin Michelson and his work!
— The richest aspects of the journey aren't the big spiritual experiences. They're where the mystery meets each moment of our daily lives. Experiencing deep healing and insight there doesn't require practicing harder or longer. It just requires that we prioritize presence. Our practice comes alive when we prioritize presence above the deeply ingrained urges to self-protect. As each fear challenges us, we reassure ourselves that even if (or when) it came to pass, it could never take our connection to life itself. We will always have a home in awareness. No one and nothing can take that truth. In this way, we can grieve our worst-case scenarios now. We can soothe our gravest insecurities. And then live the day we already had planned to live—or the one we dream of—but from this fearless and connected place. Valeria interviews Justin Michelson — He is the author of "Path to Peace: Healing from Stress, Pain, and Trauma." Justin Michelson is a meditation teacher, author, and wilderness guide. Through his root teacher Rodney Smith, and Rodney's teacher Ajahn Buddhadasa, Justin carries on the lineage of the Thai Forest Tradition of Theravada Buddhism. His unique style blends nature-based practice, emotional healing, and traditional Dharma teachings. He currently lives with his partner outside of Eugene, Oregon in a rural intentional community where, in addition to teaching and writing, he owns and operates Native Foods Nursery, a native edible plant nursery. To learn more about Justin Michelson and his work, please visit: https://www.justinmichelsondharma.com/
Secular Buddhist Essentials is a weekly online program that shares the timeless wisdom of the Buddha. As a Secular Buddhist Organization, SBT offers a practical presentation focused on the positive life-affirming message of the Buddha, while deemphasizing the more religious, mystical, and cultural content found in traditional Buddhism. Our aim is to inform and guide without sharing presumptions of what to believe. Learn more about this program at https://sbtonline.org/sbe/ Venerable Tenzin Tarpa is the founder and director of SBT –The Secular Buddhist Tradition. A fully ordained Buddhist monk and student of The Dalai Lama, Venerable Tarpa is a teacher, author, and philosopher with nearly three decades in Buddhist studies, including a decade in Buddhist monasteries in India. SBT – the Secular Buddhist Tradition, is an international spiritual community dedicated to Secular Buddhism and the timeless wisdom of the Buddha. SBT presents the Buddha's teachings as neither a religion nor exotic belief system, emphasizing and prioritizing those aspects that we deem most credible, illuminating, and effective. Learn more about SBT and Venerable Tarpa at: http://SBTonline.org #buddhism #secularbuddhism #meditation #mindfulness #happiness #Dalailama #spirituality
Bright on Buddhism - Episode 127 - How do you cite sutras? Why does this matter? How do you read sutra citations?Resources: Cousins, L. S. (1982), Pali oral literature. In Denwood and Piatigorski, eds.: Buddhist Studies, ancient and modern, London: Curzon Press, pp. 1–11Davidson, Ronald M. (2003), Indian Esoteric Buddhism, New York: Indian Esoteric BuddhismColumbia University Press, ISBN 0-231-12618-2De Jong, J.W. (1993), "The Beginnings of Buddhism", The Eastern Buddhist, 26 (2): 25Gethin, Rupert (1998), Foundations of Buddhism, Oxford; New York: Oxford University PressGethin, Rupert (1992), The Buddha's Path to Awakening, Leiden: E. J. BrillGombrich, Richard F (2006), Theravada Buddhism (2nd ed.), London: RoutledgeJones, Lindsay (2005), Councils, Buddhist. In: Encyclopedia of religion, Detroit: Macmillan ReferenceManné, Joy (1990), "Categories of sutta in the Pali Nikayas" (PDF), Journal of the Pali Text Society, XV: 29–88, archived from the original (PDF) on 2014-09-01Nakamura, Hajime (1999), Indian Buddhism: A Survey with Bibliographical Notes, Delhi: Motilal BanarsidassÑāṇamoli, Bhikkhu; Warder, Anthony Kennedy (1982), Introduction to Path of Discrimination, London: Pali Text Society: Distributed by Routledge and Kegan PaulNorman, K.R. (1983), Pali Literature, Wiesbaden: Otto HarrassowitzNorman, K.R. (1996), Collected Papers, volume VI, Bristol: Pali Text SocietyNorman, K.R. (2005). Buddhist Forum Volume V: Philological Approach to Buddhism. Routledge. pp. 75–76. ISBN 978-1-135-75154-8.Pali Canon Online Database, Bodhgaya News, retrieved 2012-10-14Samuel, Geoffrey (2012), Introducing Tibetan Buddhism, New York: RoutledgeSchopen, Gregory (1997), Bones, Stones, and Buddhist Monks, Honolulu: University of Hawai'i PressWynne, Alexander (2003), How old is the Suttapiṭaka? The relative value of textual and epigraphical sources for the study of early Indian Buddhism (PDF), St John's College, archived from the original (PDF) on 2015-03-09Wynne, Alexander (2004). "The Oral Transmission of the Early Buddhist Literature". Journal of the International Association of Buddhist Studies. 27 (1): 97–128.Wynne, Alexander (2007), The origin of Buddhist meditation, New York: Routledgehttps://www.feedingamerica.org/find-your-local-foodbankDo you have a question about Buddhism that you'd like us to discuss? Let us know by emailing us at Bright.On.Buddhism@gmail.com.Credits:Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-HostProven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host
Bright on Buddhism - Episode 124 - What is the second moral precept of Buddhism? What is its significance? How have interpretations of it changed over time? Resources: Five Precepts: Collected Essays by Paul Dahlke (BPS Wheel Publication No. 55)Going for Refuge; Taking the Precepts by Bhikkhu Bodhi (BPS Wheel Publication No. 282 / 284)For a Future to Be Possible: classic work about the five precepts, by Thich Nhat Hanh and several other authorsThe Mind of Clover: Essays in Zen Buddhist Ethics: by Robert Aitken, about the precepts in Zen BuddhismExcerpt from the Pāli Canon about the precepts, on website Access to Insight, archived from original on 7 May 2005Dissertation about the role of the precepts in modern society, and the aspect of heedfulness (apamada)Article with overview of the role of the precepts in Buddhist teachings, by scholar of religion Donald Swearer (registration required)The Buddha's Guidelines for Simplifying Life: The Precepts Buddhism for BeginnersGwynne, Paul (2017), World Religions in Practice: A Comparative Introduction, John Wiley & Sons, ISBN 978-1-118-97227-4Cozort, Daniel (2015), "Ethics", in Powers, John (ed.), The Buddhist World, Routledge, ISBN 978-1-317-42016-3Wai, Maurice Nyunt (2002), Pañcasila and Catholic Moral Teaching: Moral Principles as Expression of Spiritual Experience in Theravada Buddhism and Christianity, Gregorian Biblical BookShop, ISBN 9788876529207Harvey, Peter (2000), An Introduction to Buddhist Ethics: Foundations, Values and Issues (PDF), Cambridge University Press, ISBN 978-0-511-07584-1, archived from the original (PDF) on 12 April 2019, retrieved 24 August 2018https://wck.org/relief/chefs-for-gazaDo you have a question about Buddhism that you'd like us to discuss? Let us know by emailing us at Bright.On.Buddhism@gmail.com.Credits:Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-HostProven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host
Margaret takes a closer look at the work of the renowned 5th-century monk, Buddhaghosa, and his influential text, the Visuddhimagga, or "Path of Purification." With a focus on two specific types of equanimity—the "six factored equanimity" and equanimity as a Brahmavihara—listeners will gain insight into how these concepts can help us develop mindfulness and clear comprehension in our daily lives. Discover how equanimity can foster a sense of neutrality towards experiences and emotions, allowing us to respond to life's ups and downs without being swayed by bias or aversion. As Margaret highlights the distinctions between the equanimity of the renunciant and that of the householder, she invites listeners to reflect on their own experiences and understandings of balance. The conversation emphasizes that equanimity is not a state of apathy but rather an active engagement with the world that transcends personal biases. By nurturing equanimity alongside the other Brahmavaharas—loving-kindness, compassion, and sympathetic joy—we find ourselves better equipped to face life's adversities with grace and compassion.
From the thirteenth to the fifteenth centuries new kingdoms emerged in Sri Lanka and mainland Southeast Asia. Sovereignty in these new kingdoms was expressed in terms we understand today as coming from ‘Theravada Buddhism'. Crucial to this tradition was the Pali language. Anne Blackburn's new book, Buddhist-Inflected Sovereignties across the Indian Ocean: A Pali Arena 1200-1550, examines the ‘intensification of connections' between these polities in the region she calls, the ‘Bay of Bengal-Plus': that is, the Bay of Bengal, the Coromandel Coast of India, Sri Lanka, the maritime and riverine areas of Burma, and the Mon and Tai territories of mainland Southeast Asia. The book highlights the importance of Pali textuality for the emerging Buddhist kingdoms of Dambadeniya, Sukhothai, Haripunjaya (present-day Lamphun in northern Thailand), Chiang Mai, Ayutthaya, and Hamsavati in lower Burma – Bago today. This was the heartland of what Blackburn calls, the ‘Pali arena'. This book is an important contribution to the emerging scholarship on the intellectual history of the early Theravada Buddhist kingdoms in South and Southeast Asia in the second millennium CE. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
From the thirteenth to the fifteenth centuries new kingdoms emerged in Sri Lanka and mainland Southeast Asia. Sovereignty in these new kingdoms was expressed in terms we understand today as coming from ‘Theravada Buddhism'. Crucial to this tradition was the Pali language. Anne Blackburn's new book, Buddhist-Inflected Sovereignties across the Indian Ocean: A Pali Arena 1200-1550, examines the ‘intensification of connections' between these polities in the region she calls, the ‘Bay of Bengal-Plus': that is, the Bay of Bengal, the Coromandel Coast of India, Sri Lanka, the maritime and riverine areas of Burma, and the Mon and Tai territories of mainland Southeast Asia. The book highlights the importance of Pali textuality for the emerging Buddhist kingdoms of Dambadeniya, Sukhothai, Haripunjaya (present-day Lamphun in northern Thailand), Chiang Mai, Ayutthaya, and Hamsavati in lower Burma – Bago today. This was the heartland of what Blackburn calls, the ‘Pali arena'. This book is an important contribution to the emerging scholarship on the intellectual history of the early Theravada Buddhist kingdoms in South and Southeast Asia in the second millennium CE. Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/southeast-asian-studies
From the thirteenth to the fifteenth centuries new kingdoms emerged in Sri Lanka and mainland Southeast Asia. Sovereignty in these new kingdoms was expressed in terms we understand today as coming from ‘Theravada Buddhism'. Crucial to this tradition was the Pali language. Anne Blackburn's new book, Buddhist-Inflected Sovereignties across the Indian Ocean: A Pali Arena 1200-1550, examines the ‘intensification of connections' between these polities in the region she calls, the ‘Bay of Bengal-Plus': that is, the Bay of Bengal, the Coromandel Coast of India, Sri Lanka, the maritime and riverine areas of Burma, and the Mon and Tai territories of mainland Southeast Asia. The book highlights the importance of Pali textuality for the emerging Buddhist kingdoms of Dambadeniya, Sukhothai, Haripunjaya (present-day Lamphun in northern Thailand), Chiang Mai, Ayutthaya, and Hamsavati in lower Burma – Bago today. This was the heartland of what Blackburn calls, the ‘Pali arena'. This book is an important contribution to the emerging scholarship on the intellectual history of the early Theravada Buddhist kingdoms in South and Southeast Asia in the second millennium CE. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies
From the thirteenth to the fifteenth centuries new kingdoms emerged in Sri Lanka and mainland Southeast Asia. Sovereignty in these new kingdoms was expressed in terms we understand today as coming from ‘Theravada Buddhism'. Crucial to this tradition was the Pali language. Anne Blackburn's new book, Buddhist-Inflected Sovereignties across the Indian Ocean: A Pali Arena 1200-1550, examines the ‘intensification of connections' between these polities in the region she calls, the ‘Bay of Bengal-Plus': that is, the Bay of Bengal, the Coromandel Coast of India, Sri Lanka, the maritime and riverine areas of Burma, and the Mon and Tai territories of mainland Southeast Asia. The book highlights the importance of Pali textuality for the emerging Buddhist kingdoms of Dambadeniya, Sukhothai, Haripunjaya (present-day Lamphun in northern Thailand), Chiang Mai, Ayutthaya, and Hamsavati in lower Burma – Bago today. This was the heartland of what Blackburn calls, the ‘Pali arena'. This book is an important contribution to the emerging scholarship on the intellectual history of the early Theravada Buddhist kingdoms in South and Southeast Asia in the second millennium CE. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies
Looking into the samadhi section of the Eight-Fold Path, Joseph Goldstein clarifies how we can free the mind with right effort, mindfulness, and concentration.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the FINAL part of an in-depth lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!In this episode's exploration of the Satipatthana Sutta, Joseph Goldstein explores:The clearest, most practical definition of Nirvana: freedom from greed, hatred, and delusionCultivating spiritual urgency as a wholesome motivator on the path to awakeningUprooting latent defilements that are buried in the mindFive methods for dispelling unwholesome thoughts and mindsets, according to the BuddhaHow restraint and delayed gratification support inner discipline and lasting successRight mindfulness as the key to all other factors of enlightenment Suspending all judgments and interpretations; simply noticing events as they occurStabilizing our attention on a single object or mindfully watching as objects changeThe three characteristics of impermanence, unreliability, and selflessness Different concentration practices, such as reflecting on the Buddha-Dharma-Sangha or on peaceExploring the nature of all phenomena once we have achieved a clear mindThis episode was originally published on Dharmaseed.Grab a copy of the book Joseph references throughout this series, Satipaṭṭhāna: The Direct Path to Realization, HERE and check out the other mentioned book from this episode, Kinship with All Life“It's not so much a question of doing, it's a question of undoing all the habit patterns of proliferation, judgement, evaluation, interpretation, can we undo that, and simply come back in the most simple way to be aware of whatever it is that's arising? It's only six things, whichever arise - sight, sound, smell, taste, sensation or an object of mind. It's like we're listening to a six-piece chamber orchestra.” – Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Dear friends, In memory of Joanna Macy, who passed away on July 19th, we are republishing episode #12 of The Way Out Is In podcast series, with an introduction by Jo Confino. A scholar of Buddhism, systems theory, and deep ecology, Joanna Macy (1929 -2025), PhD, was one of the most respected voices in the movements for peace, justice, and ecology. She interweaved her scholarship with learnings from six decades of activism, had written twelve books, and laught an empowerment approach known as the Work That Reconnects. In episode 12 (November, 2021), presenters Zen Buddhist monk Brother Phap Huu and lay Buddhist practitioner and journalist Jo Confino were joined by Joanna Macy to discuss the relevance of Thich Nhat Hanh's teachings to the crises we face today as a species; the energy of simplicity; truth-telling and the power of facing the truth; the grounds for transformation; impermanence; interbeing. Joanna recollects what Thich Nhat Hanh's teachings and activism have meant to her, and shares a special meeting with him in the early 1980s, during a UN peace conference, when Thay read one of his essential poems in public for the first time. Joanna's activism, forged during many campaigns, and her practice and study of Theravada Buddhism, shine through in her priceless advice about facing the current social and ecological crisis, grieving for all creation, and finding the power to deal with the heartbreaking present-day reality. She also addresses how grief and joy can coexist in one person, and how to be present for life even in the midst of struggle.Their conversations will take you from the current “great unravelling” and the “gift of death” to Rilke's poetry; the magic of love as solution; active hope; the contemporary relevance of the ancient Prophecy of the Shambhala Warriors; the possibility of a “great turning”. And can you guess her aspirations at 92? Could a swing be just the perfect place to discuss the evanescence of life?Brother Phap Huu shares a lesson in patience from Thay, and adds to the teachings of touching suffering, recognizing and embracing the truth, consumption of consciousness, finding balance, and smiling at life. Jo reads a special translation of one of Rainer Maria Rilke's Duino Elegies, expands upon some of Joanna's core books and philosophies, and recollects “irreplaceable” advice about overwork. The episode ends with a guided meditation by Joanna Macy. Co-produced by the Plum Village App:https://plumvillage.app/ And Global Optimism:https://globaloptimism.com/ With support from the Thich Nhat Hanh Foundation:https://thichnhathanhfoundation.org/ List of resources Lotus in a Sea of Fire (1967)https://plumvillage.org/books/1967-hoa-sen-trong-bien-lua-lotus-in-a-sea-of-fire/ Call Me By My True Nameshttps://plumvillage.org/books/call-me-by-my-true-names/ Celestial Bodhisattvashttps://www.encyclopedia.com/environment/encyclopedias-almanacs-transcripts-and-maps/buddhas-and-bodhisattvas-celestial-buddhas-and-bodhisattvas Rainer Maria Rilkehttps://en.wikipedia.org/wiki/Rainer_Maria_Rilke Duino Elegieshttps://en.wikipedia.org/wiki/Duino_Elegies The Tenth Elegyhttps://www.tellthestory.co.uk/translatedpoemduino10.html The Book of Hourshttps://en.wikipedia.org/wiki/The_Book_of_Hours Satipaṭṭhānahttps://en.wikipedia.org/wiki/Satipatthana World as Lover, World as Selfhttps://www.parallax.org/product/world-as-lover-world-as-self-a-guide-to-living-fully-in-turbulent-times/ ‘The Shambhala Warrior'https://www.awakin.org/read/view.php?tid=236 The Shambhala Warrior Prophecyhttps://www.youtube.com/watch?v=14dbM93FALE Bardohttps://en.wikipedia.org/wiki/Bardo ‘Entering the Bardo'https://emergencemagazine.org/op_ed/entering-the-bardo/ Maitreyahttps://en.wikipedia.org/wiki/Maitreya Ho Chi Minhhttps://en.wikipedia.org/wiki/Ho_Chi_Minh Śūnyatāhttps://en.wikipedia.org/wiki/%C5%9A%C5%ABnyat%C4%81Svabhava https://en.wikipedia.org/wiki/Svabhava Kṣitigarbhahttps://en.wikipedia.org/wiki/K%E1%B9%A3itigarbha Parallax Presshttps://www.parallax.org/ Ānāpānasatihttps://en.wikipedia.org/wiki/Anapanasati Satipaṭṭhānahttps://en.wikipedia.org/wiki/Satipatthana Quotes “Do not be afraid of feeling pain for the world. Do not be afraid of the suffering, but take it. That’s what a bodhisattva learns to do, and that makes your heart very big.” “Life is only difficult for those who pick and choose. You just take it. And that helps you feel whole, and maybe flying with the birds helps you be with the deep levels of hell. But this is life and it’s all given to us and it’s given free.” “It doesn’t take a poet; all of us can feel that there are times when a shadow passes over our mood and we taste the tears. Taste the tears. They’re salty. It’s the living Earth. We are part of this.” “All Rilke says is, ‘Give me the time so I can love the things.' As if that’s the great commandment. So I want more time to do what I’m made to do. Why else do we have these hearts with more neurons in them than our brains? Why else are we given eyes that can see the beauty of this world and ears that can hear such beautiful poetry? And lungs that can breathe the air. We have to use these things for tasting and loving our world. And if she’s ailing, now is the time to love her more.” “You are the environment; the environment is not outside of you.” “We are in a space without a map. With the likelihood of economic collapse and climate catastrophe looming, it feels like we are on shifting ground, where old habits and old scenarios no longer apply. In Tibetan Buddhism, such a space or gap between known worlds is called a bardo. It is frightening. It is also a place of potential transformation. As you enter the bardo, there facing you is the Buddha Akshobhya. His element is Water. He is holding a mirror, for his gift is Mirror Wisdom, reflecting everything just as it is. And the teaching of Akshobhya's mirror is this: Do not look away. Do not avert your gaze. Do not turn aside. This teaching clearly calls for radical attention and total acceptance.”“We all have an appointment, and that appointment is with life. And if we can touch that in each moment, our life will become more beautiful when we allow ourselves to arrive at that appointment.” “Even in despair, we have to enjoy life, because we see life as beautiful; [we see] that planet Earth is still a miracle.” “We know we are still alive, and because we are alive, anything is possible. So let us take care of the situation in a more calm and mindful way.” “Even wholesome things can become a distraction if you make them take the place of your sheer presence to life.” “Maybe this really will be the last chapter. But I’m here, and how fortunate I am to be here. And I have imagined that it’s so wonderful to be here.” “Impermanence: the fragrance of our day.”
Rearticulating the moral foundation that makes happiness possible and honors our kinship with all living beings, Joseph Goldstein explores Right Action and Right Livelihood.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the 45th part of an in-depth 48-part lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!This episode is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/insighthour and get on your way to being your best selfIn this episode's exploration of the Satipatthana Sutta, Joseph Goldstein discusses:Navigating cultural changes with mindfulness, integrity, and personal responsibilityRight Action: cultivating clarity and strength of mind to abstain from actions that cause harm to self or othersThe Buddha's teachings on non-harming, non-killing, and cultivating a deep sense of kinship with all living beingsDesiring the welfare of all sentient beings– even something as small as a mosquito or an ant Facing ethical dilemmas with awareness, avoiding the trap of rationalizing harmful or selfish actionsUnderstanding karma and consequences as directly linked to the intensity of our defilementsHow non-stealing and generosity foster trust, harmony, and a universal sense of safetyLiving mindfully by not consuming or taking more than we truly need, contributing to global economic and ecological balanceBecoming mindful of the power of sexual energy, refraining from sexual misconduct, and keeping the sangha beautifulSeeing Right Livelihood as a crucial aspect of the path, given how much of life is devoted to workApplying right livelihood into any profession by infusing our role with service, ethics, and awarenessUnderstanding wealth as a blessing when rightfully earned and used for the benefit of many beingsThis episode was originally published on Dharmaseed.Grab a copy of the book Joseph references throughout this series, Satipaṭṭhāna: The Direct Path to Realization, HERE and check out the other mentioned book from this episode, Kinship with All Life"It's possible to develop an attitude of service in whatever work we do. Are we simply doing a job to support ourselves, or, are we watching the attitudes in our mind as we do our work? Do we work with care, attentiveness, and a genuine desire to be helpful? It's not only what we do, but how we do it.” – Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Honing in on Right Speech and maintaining harmony, Joseph Goldstein encourages listeners to develop a commitment to telling the truth and refraining from slander.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the 44th part of an in-depth 48-part lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!This episode is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/insighthour and get on your way to being your best selfIn this episode's exploration of the Satipatthana Sutta, Joseph Goldstein reviews:Practicing Right Speech, Right Action, and Right Livelihood with the same dedication as meditationThe influence of our speech on our lives (our relationships, minds, karmic outcomes)Truthfulness as the most basic concept of right speech in Buddhist ethicsInvestigating the deeper motivations behind what we say and how we say itThe harmful ripple effects of lying on trust, connection, and societal cohesionInsights from the Buddha: why truth must be spoken at all times, regardless of a perceived advantageLies of omission and the subtle ways we distort or avoid truthCultivating the courage and mindfulness required to speak honestly in daily lifeRefraining from gossip and slander in order to avoid disharmony Examining the emotional tone of speech—choosing words that are gentle, compassionate, and unifyingHow harsh language does not serve good communication Transforming the divisive world we live in through right speech How we listen as an equally important component of right speechThis episode was originally published on DharmaseedGrab a copy of the book Joseph references throughout this series, Satipaṭṭhāna: The Direct Path to Realization, HERE"This doesn't mean that there should be a suppression of what we're feeling. It's not a papering over of the truth of our emotions, but rather, it's to be mindful enough that we can communicate what we're feeling in a way that promotes connection rather than promotes divisiveness. This is a practice. Right speech is a practice." – Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Joseph Goldstein explores how we can make compassionate responsiveness our default state through the clear dichotomy of skillful and unskillful actions. The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the 43rd part of an in-depth 48-part weekly lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just jumping into the Satipatthana Sutta series, CLICK HERE to start at the first episode.This episode is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/insighthour and get on your way to being your best selfIn this episode's exploration of the Satipatthana Sutta, Joseph Goldstein discusses:The mass madness and destruction caused by cruelty—on both global and personal levelsHow subtle, unnoticed moments of cruelty can live within us without our awarenessThe spiritual and emotional challenge of keeping our hearts open in the face of immense sufferingTransforming consciousness to make compassion and empathy our natural, default responseThe gift of mindfulness: seeing things as they truly areEmpathy as a foundational practice and the essential first step toward compassionate actionReleasing anger by opening ourselves to the suffering behind itTwo paths of compassion: compassionate action and compassion as a motivation to awakenPlanting seeds of compassion for the benefit of all beings Naturally flowing compassion from a heart free of ego and self-reference"The more we practice and grow in our wisdom, the wisdom of understanding selflessness, the more compassion manifests spontaneously—compassion is the activity of emptiness." – Joseph GoldsteinThis episode was originally published on DharmaseedGrab a copy of the book Joseph references throughout this series, Satipaṭṭhāna: The Direct Path to Realization, HERE“Our practice is really about the transformation of consciousness in such a way that makes compassionate responsiveness the default setting of our lives. Can we really open in such a way and understand things in such a way that it simply becomes the way we are—it becomes our natural response.” – Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Joseph Goldstein explores the simplicity of lovingkindness (metta), reminding us that this innate quality within each person requires patience and steady practice to truly cultivate.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the 42nd part of an in-depth 48-part lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!This episode is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/insighthour and get on your way to being your best self.In this week's exploration of the Satipatthana Sutta, Buddhist teacher Joseph Goldstein discusses:The cultivation of goodwill and lovingkindness as a foundation of mindfulness practiceBeings who radiate a powerful field of love, like the Dalai Lama and Dipa MaOffering unconditional love without expecting anything in returnMetta as the gateway to an open and compassionate heart toward self and othersRealizing that our emotional state is shaped by our own perceptionsUnderstanding the confusion between genuine love and personal desirePausing during practice to reconnect with the felt sense of lovingkindnessIntegrating metta into everyday life by extending kindness to strangersHow societal conditioning influences our understanding and expression of loveReconnecting with our natural capacity for altruism and spontaneous kindnessFocusing on the good in others as a powerful metta meditationReflecting on whether we are still holding grudges deep in the heartThe patience and resilience required to train the heart and mind over timeThis episode was originally published on DharmaseedGrab a copy of the book Joseph references throughout this series, Satipaṭṭhāna: The Direct Path to Realization, HERE“I can simply start doing metta for everyone that I pass, for everybody on the street. May everyone here be happy. May everyone here be peaceful. It's amazing the change that happens in a moment. Instead of walking down the street being disconnected, all of a sudden, our hearts and our minds have expanded and become inclusive. It's like we gather everyone up in our field of goodwill.” – Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Joseph Goldstein explores the Buddha's teachings on renunciation from the Satipatthāna Sutta, showing how the practice of letting go of craving, ill will, and cruelty leads to deep inner freedom, clarity, and lasting peace.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the 41st part of an in-depth 48-part weekly lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!In this lecture from Buddhist teacher Joseph Goldstein:Consciously reflecting on if our thoughts are for harm or for goodHow desire is more difficult to uproot than ill will and aversion The dangerous disguise of sense-desires as pleasurable and seductiveHow to practice the “wisdom of no” Renunciation as mental freedom, not repressionHow right thought conditions right actionThe Buddha's own practice as a model for ourselvesAccepting that desire is addictive because it momentarily feels goodRenunciation as freedom from addiction, not deprivationHow the joy of letting go must be experienced, not just believed The power of both small and large acts of renunciation The mental habit of our addiction to wantingHow mindfulness reveals freedom in transition momentsThe progressive act of letting goThis episode was originally published on DharmaseedGrab a copy of the book Joseph references throughout this series, Satipaṭṭhāna: The Direct Path to Realization, HERE“Renunciation is not about deprivation. It's about non-addiction. It's about freedom.” - Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Joseph Goldstein explores the importance of Right View and how it illuminates our lives through an openness to wisdom from many unexpected sources.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the 40th part of an in-depth 48-part weekly lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!This time on Insight Hour, Joseph discusses:Not being attached to blind belief or blind disbelief Realizing the truth through direct experience Remaining open to wisdom from unexpected sources The possibility of a full awakening and we can develop our wisdom over timeRecognizing that there truly are many awakened beings in the worldThe aspects of Right View that may not be immediately apparentConsidering what wisdom can discover when it illuminates our experiencePromoting the good of living beings through right view How Right View is both the beginning and the ending Wrong view as the most blame-worthy of all things, according to the BuddhaHow Wrong View makes us obsess over the self (gratifying it, defending it, etc.)The great power of delusion in our minds Refining our awareness of the impermanent changing nature of the 5 aggregates (everything we experience) This episode was originally published on DharmaseedGrab a copy of the book Joseph references throughout this series, Satipaṭṭhāna: The Direct Path to Realization, HERE"We could see Right View as both the beginning and end of the path. We start with Right View—it sets the direction for us. Our practice is leading us in the right direction and then the whole path culminates in these understandings." – Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Through the Buddha's teachings, Joseph Goldstein explains how developing right view allows one to become the artist of one's own life. The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the 39th part of an in-depth 48-part weekly lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!In this episode, Joseph dives into:The way of practice that leads to the cessation of suffering The elements of the eightfold path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration)How each step on the eightfold path leads to the nextThe critical importance of right view as the precursor to all other teachingsWhat is given, what is offered, and what is sacrificed How all of our volitional actions produce a result Examining our minds and motivations The practice of acting on moments of generous impulse Becoming the artist and creator of our own lives The ways we can be attached to both our beliefs and disbeliefs Acknowledging our karmic debt for this great gift of human life This episode was originally published on DharmaseedGrab a copy of the book Joseph references throughout this series, Satipaṭṭhāna: The Direct Path to Realization, HERE“Right view is an important and essential first step on the path because it sets the direction. If we're on a journey, no matter how long or difficult the journey might be - if we're heading in the right direction and we keep on going, we will inevitably reach our destination.” – Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Shepherding us towards the possibility of ending the suffering of dukkha, Joseph Goldstein offers practical guidance on how to weaken the bonds of compulsive craving and attachment by understanding their root cause.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the thirty-eighth part of an in-depth 48-part weekly lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!This episode is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/insighthour and get on your way to being your best self.This week on Insight Hour, Joseph explores:The noble truth of the cessation of dukkhaLetting go of everything despite our conditioned habits to clingGrowing and refining our understanding of the three characteristics Taking in the impermanence of all things beyond the conceptual levelWeakening the force of compulsive craving and desire Reaching a place of equanimity through mindfulness of the rapidity of changeFinding satisfaction in neutrality versus pleasant feelings The destruction of lust, hatred, and delusionNirvana as an unconditioned awareness Having a consciousness which is unsupported, unconstructed, not manifestThe Buddha's own description of his process of awakening The arising force of latent defilements throughout the day Deconstructing the sense of self until we reach a pure mind The practice of looking for the mind and finding that there is nothing to findThis episode was originally published on DharmaseedGrab a copy of the book Joseph references throughout this series, Satipaṭṭhāna: The Direct Path to Realization, HERE“In the strengthening of mindfulness and concentration, we do come to experience the flow of change very, very rapidly. This is one of the meditative insights that opens to us. When we first begin to experience the rapid changing of everything that's arising, it's exhilarating…but as we continue to watch the rapidity of change, we then go through phases of fear and despair because we're seeing the constant disillusion of things.” – Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Exploring the origin of dukkha, Joseph delves into how craving can shape our lives, fuel unwholesome karma, and keep us trapped in expectation.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the 37th part of an in-depth 48-part weekly lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just jumping into the Satipatthana Sutta series, CLICK HERE to start at the first episodeThis episode is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/insighthour and get on your way to being your best self. This time on Insight Hour, Joseph mindfully explains:Craving and how we experience it in our lives and practiceThe compelling power of craving as the opposite of peaceHow our culture fosters and values desire/craving Obsessive desires and considering what pleasures drive our choices in lifeThe danger of craving and having an unquenchable thirst How unwholesome karma can be the result of desire9 Things rooted in craving according to the BuddhaThe expectation of pleasant experiences to remain Aspirations versus expectations (inspiration vs. the endless cycle of hope and fear)The basic urge to exist continuously Getting trapped by the ‘in order to' mindThe magic show of consciousnessThis episode was originally published on DharmaseedGrab a copy of the book Joseph references throughout this series, Satipaṭṭhāna: The Direct Path to Realization, HERE“What is the gratification that we find in our lives? What sense experiences are we enamored by? We should look carefully at this. This is a question that led to the Buddha's awakening, and maybe, would lead to our own.” – Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
In this exploration of dukkha, Joseph Goldstein describes the noble truth of suffering and how we can heal our relationship to all phenomena.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the 36th part of an in-depth 48-part weekly lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just jumping into the Satipatthana Sutta series, CLICK HERE to start at the first episodeContinuing his look at the Satipatthana Sutta, Joseph describes:Contemplating the dhammas in terms of the Four Noble Truths The way of the cessation of dukkha (suffering)All conditioned phenomena as dukkhaThe meaning of the word dukkha and its etymologyThe unsatisfactory and unreliable nature of all thingsSetting the wheel of the dharma in motionStepping back and reflecting on the nature of our mindsNaturally painful/unavoidable experiences versus optional mental sufferingThe suffering that comes from living in anticipation of what comes nextSuffering from daily tasks we do for survival and personal upkeep (aka the dukkha of life as work)Not regarding form as self and finding relief in the truth of dukkhaGrab a copy of the book Joseph references throughout this series, Satipaṭṭhāna: The Direct Path to Realization, HEREThis episode was originally published on Dharmaseed“Surprisingly, reflecting in this way on the truth of dukkha, simply seeing how things are, free of hope and free of fear, brings a great lightness of heart. When we reflect in this way, it's a great relief to be out of the grip of diluted enchantment.” – Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
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
Offering deeper insight into equanimity, Joseph Goldstein explains the benefit of maintaining mental equilibrium at all times.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the thirty-fifth part of an in-depth 48-part weekly lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!This episode is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/insighthour and get on your way to being your best self.In this episode, Joseph elucidates:The universal beautiful factors of mindEquanimity as total neutrality of mindMaintaining equilibrium and being unaffected by events and emotionsHow equanimity is born out of concentration and secluding the mind from hindrancesThe ups and downs of life that we all faceTreating others with impartiality whether they praise us or blame usAbiding compassionately for the welfare of all peopleRecognizing the dissolution of all things in realityRelating to all things as if they have already changedDeveloping equanimity through inclining our mind towards neutralityGrab a copy of the book Joseph references throughout this series, Satipaṭṭhāna: The Direct Path to Realization, HEREThis talk was originally published on Dharmaseed“The characteristic of equanimity is evenness of mind. When it is highly developed, it manifests as an unshakable balance. It is a mind that's not moved. It serves to prevent either excess or deficiency of the other factors of awakening.” – Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Focusing on awareness of the breath, Joseph Goldstein explores what the Buddha said about continuous attention.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the thirty-fourth part of an in-depth 48-part weekly lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!This week on Insight Hour, Joseph elucidates:The Buddha's instructions for concentrationNot judging ourselves or our practiceWhy morality is the basis of concentrationGood and bad memories that arise during practiceSimple awareness of our inward and outward breathLearning the patterns and tendencies of the mindThe natural arising of concentration out of tranquility of mindLessons from Upasika Kee Nanayon, a renowned Thai Buddhist teacher and laywomanHow the knowing of the breath can open us up to the whole range of changing experiencesThought as a vehicle for deepening our wisdomGrab a copy of the book Joseph references throughout this series, Satipaṭṭhāna: The Direct Path to Realization, HERE“It's mindfulness which actually notices that a thought is present. Without mindfulness, we don't know. It's continuity of mindfulness, many moments of mindfulness in a row, that strengthens the steadiness of mind and the factor of concentration. Concentration arises from continuity of mindfulness.” – Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Joseph explores Samadhi, the Buddhist quality of concentration, and explains how we all have the capacity to develop a well-trained mind.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the thirty-third part of an in-depth 48-part weekly lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!This time on Insight Hour, Joseph dives into:Why Samadhi, aka concentration, is so importantThe quality of a non-wavering mindFixed object concentration and training our minds to focus on a singular objectMomentary concentration as a continual focus on changing objectsJhana and the many levels of SamadhiConcentration which leads to meditative insightsUnderstanding concentration as a pleasant abiding here and nowThe attainment of knowledge and vision / using the divine eyeHow concentration is a necessary precursor to wisdomThe easefulness that comes as we strengthen SamadhiGrab a copy of the book Joseph references throughout this series, Satipaṭṭhāna: The Direct Path to Realization, HEREThis talk was originally published on DharmaseedThis episode is brought to you by Dharma Moon. Join Buddhist teachers David Nichtern and Professor Robert Thurman for a free online event on Tuesday, March 4th at 6pm ET. Together, they'll explore the power of lineage, tradition, and the evolution of mindfulness practices. They'll also discuss Dharma Moon's renowned mindfulness meditation teacher training program. Visit dharmamoon.com/lineage for more info and to reserve your spot for the free online event with David Nichtern and Professor Robert Thurman!“This is the first development of concentration: understanding that it is a pleasant, abiding, here and now. This is not something to be avoided or feared; it's a skillful state. It's a wholesome state.” – Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Sharing the crucial role of tranquility on the path of liberation, Joseph Goldstein explains how calmness leads to sincerity and happiness.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the thirty-second part of an in-depth 48-part weekly lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!This episode is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/insighthour and get on your way to being your best self.Continuing the discussion on the Satipatthana Sutta, Joseph shares:A clear path towards awakening and cessation of sufferingUnderstanding the factors that cause sufferingMoving from book knowledge to direct experienceActively following the Buddhist preceptsLiving out the practice rather than just doing itCalmness as a central factor on the path of liberationHow tranquility brings about sincerityRemaining unattached to the factor or tranquilityBeing mindful of when calmness is present vs. not presentTranquility and insight as elements of clear knowingWhat happens when the mind is calm and free of desireGrab a copy of the book Joseph references throughout this series, Satipaṭṭhāna: The Direct Path to Realization, HEREThis talk was originally published on DharmaseedThis episode is also brought to you by Dharma Moon. Join Buddhist teachers David Nichtern and Professor Robert Thurman for a free online event on Tuesday, March 4th at 6pm ET. Together, they'll explore the power of lineage, tradition, and the evolution of mindfulness practices. They'll also discuss Dharma Moon's renowned mindfulness meditation teacher training program. Visit dharmamoon.com/lineage for more info and to reserve your spot for the free online event with David Nichtern and Professor Robert Thurman!“This is the enlightenment factor of calm…it's the soothing factor of mind that quiets down disturbances. It manifests in the mind as peacefulness or coolness; it manifests that way both in the mind and in the body. It's like sitting down in the shade of a cool tree on a hot sweltering day.” ” – Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Ram Dass and Stephen Levine take questions from the audience and talk about dealing with fear, appreciating your own unique incarnation, transforming negative energy, and more.Sponsors of this Episode:Ram Dass Here & Now is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/ramdass and get on your way to being your best self.Reunion is offering $250 off any stay to the Love, Serve, Remember community. Simply use the code “BeHere250” when booking. Disconnect from the world so you can reconnect with yourself at Reunion. Hotel | www.reunionhotelandwellness.com Retreats | www.reunionexperience.orgThis show is also sponsored by Magic Mind, a matcha-based energy shot infused with nootropics and adaptogens designed to crush procrastination, brain fog, & fatigue. Get 45% off the Magic Mind bundle with our link: magicmind.com/ramdassjanThis episode of Here and Now is the final part of a talk given by Ram Dass and Stephen Levine in San Francisco in the 1980s during the AIDS crisis. Don't miss Part 1 and Part 2 of this talk. In this recording: Ram Dass and Stephen answer questions about dealing with fear in someone who is ill and how to be with a person who is caught in their fear. They discuss the function of fear and how there's no way we can really take away another person's fear, but we can be an environment in which they can let go of it if they choose. Responding to a question about viewing AIDS as a death sentence, Stephen says, “No one has to die your death for you, and you don't have to die your death for anyone else.” Ram Dass brings up the issue of time and talks about not getting attached to a model of what you think life experience should look like. Ultimately, it's best to appreciate the uniqueness of your own incarnation.Finally, Ram Dass and Stephen are asked to reflect on society's reaction to the AIDS crisis. Stephen explores how difficult it is to keep your heart open around people whose hearts have closed, while Ram Dass talks about the art form of transforming negative energy. The Ram Dass community gathers regularly to engage in meaningful discussions about the podcast. We invite you to join us and share your curiosities, insights, and wisdom. Sign up for the General Fellowship to receive event invitations directly in your inbox.About Stephen Levine:Stephen Levine was an American poet, author and Buddhist teacher best known for his work on death and dying. He was a friend and colleague to many Be Here Now Network Teachers. Along with Jack Kornfield, Joseph Goldstein and Sharon Salzberg, Stephen is responsible for making the teachings of Theravada Buddhism more widely available to students in the West. Find more talks and writings from Stephen at levinetalks.com.“I mean, there's an art form to learning how to flip negative energy, and there's plenty of it in the game you and I are all involved in at this moment. And it's inside ourselves and it's in each other. And the question is how quickly we can identify it. The minute you can notice it you start to get space. The minute you get space, you can start to transform it. And you can transform that negative energy into something through which you can grow.” – Ram DassSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Distinguishing merit that leads to mundane happiness from merit aimed at liberation, Joseph Goldstein describes sources of dharmic joy.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the thirty-first part of an in-depth 48-part weekly lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!This episode is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/insighthour and get on your way to being your best self.Continuing his lessons on the Satipatthana Sutta, Joseph discusses:Making a heart connection with the Buddha, Dharma, and SanghaReflecting on our commitment to non-harmingContemplating what it feels like to give and receive generosityCelestial happiness and beings in higher realms of existenceMerit aimed at mundane happiness vs. merit aimed at liberationThe karmic results to our volitional actionsCultivating faith, generosity, and wisdom for a source of dharma joyReflecting on peace and freedom from the defilementsTasting momentary freedom and knowing what peace of mind meansThis talk was originally published on Dharmaseed“Aș we cultivate faith, sila, generosity, and wisdom, the merit of those wholesome actions in the mind cannot be measured. Just reflecting on this becomes a tremendous source of dharma joy, of rapture in the mind.” – Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Priming the pump of mindfulness, Joseph Goldstein explains rapture, the joyous fourth factor of awakening.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the thirtieth part of an in-depth 48-part weekly lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!This week, Joseph brings to our attention:Rapture, aka joy, delight, and pleasurable interestThe arousing, anticipatory energy of raptureThe positive feedback loop of the factors of awakeningFive grades of rapture according to the BuddhaLuminosity of mind and the sensory experiences of joyBringing in right view and investigative wisdomRecalling the impermanence of all delightful statesPutting teachings into practice and putting full effort into each momentNot overly concerning ourselves with progressBoredom as a lack of attention and arousing interest in our current stateWhat the Buddha, dharma, sangha means for each of usGrab a copy of the book Joseph references throughout this series, Satipaṭṭhāna: The Direct Path to Realization, HEREThis talk was originally published on Dharmaseed“The energy that arises from continual mindfulness and investigation leads to rapture. We could call it a dharma joy or a dharma happiness. This happiness inspires us to investigate further and as we investigate further the mindfulness and the energy gets stronger and there's more rapture. It's just a wonderful spiral leading towards awakening, leading towards liberation.” – Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Ram Dass and Stephen Levine explore how all the experiences in our lives, including the process of dying, can be an opportunity to grow and awaken out of the illusion of separateness.Ram Dass Here & Now is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/ramdass and get on your way to being your best self.This show is also sponsored by Magic Mind, a matcha-based energy shot infused with nootropics and adaptogens designed to crush procrastination, brain fog, & fatigue. Get 45% off the Magic Mind bundle with our link: magicmind.com/ramdassjanThis episode of Here and Now is part two of a talk by Ram Dass and Stephen Levine in San Francisco in the 1980s during the AIDS crisis. You can listen to part one on Ep. 268 of the Here & Now podcast: The Heart of Healing.Ram Dass talks about how we are being healed out of our separateness through our shared caring and our shared heart. Everything in our lives, including the process of dying, is an opportunity to grow. He explores how we need to shift our perspectives to touch the possibility that we are more than our bodies.Stephen addresses the AIDS crisis and the sense of anger and self-hatred that gathers around the pain people experience as they come closer to death. He shares the powerful story of one AIDS patient he was working with who started to meet his pain with loving kindness instead of with hatred. Ram Dass talks about opening not just to physical pain but to psychological pain as well. He shares some of the heavy learning he's had to do in order to allow himself to need help from others. To do the work he really wanted to do, Ram Dass needed to acknowledge the fullness of his own humanity first. About Stephen Levine:Stephen Levine was an American poet, author and Buddhist teacher best known for his work on death and dying. He was a friend and colleague to many Be Here Now Network Teachers. Along with Jack Kornfield, Joseph Goldstein and Sharon Salzberg, Stephen is responsible for making the teachings of Theravada Buddhism more widely available to students in the West. Find more talks and writings from Stephen at levinetalks.com.“And at the simplest level, I'd say the statement is the antidote to burnout is the perspective that you are a growing being and that everything, including your own life and your own death, and approaching death, is an opportunity to grow.” – Ram DassSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Considering how right effort drives our achievements and potential for happiness, Joseph Goldstein teaches us more about the dhamma.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the twenty-ninth part of an in-depth 48-part weekly lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!In this episode, Joseph lectures listeners on:Energy as the root of all achievementHow energy can be associated with both unwholesome and wholesome statesPutting our energy to wise useTaking the opportunity to challenge ourselves and extend our limitsGetting caught in efforting and in the result of an actionInvestigating our own mindsReflection on death and using our time wiselyThe possibilities of every happinessGrab a copy of the book Joseph references throughout this series, Satipaṭṭhāna: The Direct Path to Realization, HEREThis talk was originally published on Dharmaseed“Right effort is not an ambitious striving. Skillful effort is the effort to be present for what is already here.” – Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Joseph Goldstein shares how unremitting mindfulness and continuous investigation of our mental states will lead us to liberation.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the twenty-eighth part of an in-depth 48-part weekly lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!This time on Insight Hour, Joseph pursues these topics:Establishing unremitting mindfulnessInvestigating and examining our mental statesHow truth discerning wisdom liberates the mindThe three universal characteristics of experienceCultivating wisdom through investigation of the dhammaLooking at the motivation behind our actions of body, speech, or mindThe two kinds of happiness according to the BuddhaInvestigating ourselves when we are in a storm of emotionsHow clear recognition can be enough to help us let goDiscerning the difference between the knowing and the objectHow a single moment of truth-discerning wisdom can change usGrab a copy of the book Joseph references throughout this series, Satipaṭṭhāna: The Direct Path to Realization, HEREThis talk was originally published on Dharmaseed“By understanding that it is wisdom that illuminates what is true, and that we cultivate wisdom through investigation of the dhamma, we can begin to appreciate the very broad range of skillful means and methods that are in different Buddhist traditions for accomplishing this inquiry.“– Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
In this talk from the 1980s, Ram Dass and Stephen Levine come together to explore the heart of healing and encourage us to look with clarity and compassion at the issues of pain and death.Ram Dass Here & Now is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/ramdass and get on your way to being your best self.This show is also sponsored by Magic Mind, a matcha-based energy shot infused with nootropics and adaptogens designed to crush procrastination, brain fog, & fatigue. Use the code RAMDASS at checkout to get up to 50% off your subscription: Magic MindThis episode of Here and Now is part one of a talk Ram Dass and his good friend Stephen Levine gave in San Francisco in the 1980s. Check back soon for more of this recording.Stephen begins by talking about how this event came to be. He explores the heart of healing and how it can occur on more than just the physical level. The body might not always reflect the healing, but the healing is happening nonetheless.Ram Dass wants this to be a gathering that can reach for truth. Feeling touched by his stepmother's recent passing, he shares the beauty of the process they just went through together. He tells the story about being on LSD during his mother's funeral and explores some of the issues of burnout that are commonplace for people who are caregivers. Stephen talks about teaching with Elisabeth Küblar-Ross and how he learned to let go of his roles when sharing space with people who are facing pain and death. He tells the story of a woman who used her pain to push past her separateness and into a place of collective being. Healing doesn't have to do with life and death, it has to do with the heart of the moment.About Stephen Levine:Stephen Levine was an American poet, author and Buddhist teacher best known for his work on death and dying. He was a friend and colleague to many Be Here Now Network Teachers. Along with Jack Kornfield, Joseph Goldstein and Sharon Salzberg, Stephen is responsible for making the teachings of Theravada Buddhism more widely available to students in the West. Find more talks and writings from Stephen at levinetalks.com.“Those people we know who are working with healing the body often seem to come to the place where they recognize that there is no such thing as just healing ‘my' body, it is healing the body we all share. Entering the shared heart to experience the shared pain in the body we all share.” – Stephen LevineSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Outlining the crucial importance of the Buddha's seven awakening factors, Joseph explains the promise of our practice.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the twenty-fourth part of an in-depth 48-part weekly lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!This week on Insight Hour, Joseph provides wisdom on:The seven treasures, or factors of awakening, of the BuddhaHow the factors of awakening act as anti-hindrancesMindfulness, wisdom, energy, rapture, calm, concentration, and equanimityThe promise and purpose of our practicePriming the pump of the enlightened mindA deeper dive into the first factor of awakening: mindfulnessCalling to mind what is skillful and what is notBare attention and clear comprehensionKnowing the purpose behind an action, and if it is beneficialGrab a copy of the book Joseph references throughout this series, Satipaṭṭhāna: The Direct Path to Realization, HEREThis talk was originally published on Dharmaseed“The Buddha called these factors anti-hindrances because they counteract those forces in the mind that keep us in delusion. It's sort of like anti-freeze; anti-hindrances, they keep our minds from getting congealed or frozen.“– Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Teaching listeners to become masters over their perceptions, Joseph Goldstein describes the four great hallucinations of the mind.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the twenty-fourth part of an in-depth 48-part weekly lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!In this episode, Joseph helps listeners understand:The latent tendencies of the mind which condition our perceptionsHow basic sense impressions can be mistakenThe four great hallucinations of perceptions as outlined by the BuddhaTaking what is impermanent to be permanentThe root of sufferingTaking what is not self to be selfHaving mastery over our perceptionsWays of perceiving that lead to liberationHow moods deceive the mindThis talk was originally published on Dharmaseed“A good feedback for us for when we're lost in this hallucination of perception, taking what's impermanent to be permanent, is whenever we notice clinging or attachment. When there's clinging or attachment what that means is that in those moments we are not seeing clearly and we are not experiencing deeply the truth of change, the truth of impermanence. We are diluted into thinking that a particular experience in some way is worth holding onto.“– Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Cutting the chain of dependent origination, Joseph Goldstein teaches wise attention and freedom from defilement as the antidote to suffering.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the twenty-fourth part of an in-depth 48-part weekly lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!This episode is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/insighthour and get on your way to being your best self.This time on Insight Hour, Joseph continues exploring:The timelessness of the dhammaHow fetters of the mind arise and how to remove themPreventing the future arising of mental fettersThe coming together of sense base, object, and consciousnessDesire as the automatic response to pleasant feelingsAversion as our conditioned response to aversionNeutrality and how it can lead to delusionThe necessity of wise attention to avoid sufferingCutting the chain of dependent originationBeing mindful of what is actually arising moment to momentReinforcing our understanding of the impermanence of desireTaking responsibility for our own mindsGrab a copy of the book Joseph references throughout this series, Satipaṭṭhāna: The Direct Path to Realization, HEREThis talk was originally published on Dharmaseed“Coming to the end of suffering means that we learn how to work with and understand and free ourselves from the force of the fetters in the mind. What's amazing about this teaching is that it's ultimately, completely empowering because it's all up to us. Our suffering is not due to other people. We can take responsibility for our own minds.”– Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Joseph Goldstein explores the six internal and external sense bases of consciousness, explaining its selfless and contingent nature.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the twenty-fourth part of an in-depth 48-part weekly lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!This week, Joseph offers wisdom on:Mindfulness of the patterns of experienceInternal and external sense spheresThe mind as a sixth senseThe way we attach the self to all we experienceSeeing objects as being conditioned and selflessOur sense organs and paying attention to how we experience sensesThe contingent nature of consciousnessFreeing the mind by becoming disenchantedRecognizing defilements when they arise, and letting them goHow we often push the river of experience rather than allowing it to flowMaintaining openness of the mind without preferences“What's difficult is to see all of these sense objects and the sense bases, to see and understand them as being conditioned, selfless, not I, not mine, not belonging to anyone. Not only seeing the sense object and sense base as selfless, but seeing the knowing of them as selfless.”– Joseph GoldsteinGrab a copy of the book Joseph references throughout this series, Satipaṭṭhāna: The Direct Path to Realization, HEREThis talk was originally published on DharmaseedSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Joseph Goldstein explains the value in recognizing the body and self as impermanent, man-made concepts rather than something fixed and solid.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the fourth part of an in-depth 48-part weekly lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!This episode is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/insighthour and get on your way to being your best self.This week, Joseph explains to listeners:Noticing the changing nature of all phenomenaThe flow of changing sensations and thoughtsThe superficial perception we have of the bodyHow attachment to the body contributes to a fear of deathWhat creates the felt sense of selfNoticing the difference between being lost in a thought and noticing thinkingSeeing the empty selfless nature of thoughtsPracticing seeing impermanence through mindfulness of the five aggregatesRegarding our body, feelings, perception, and consciousness as non-selfThis talk was originally published on DharmaseedGrab a copy of the book Joseph references throughout this series, Satipaṭṭhāna: The Direct Path to Realization, HERE“It is so freeing to realize that the only power that thoughts have is the power that we give them. The thought itself is little more than nothing. It is just this little blip in the mind, arising and passing away. But, when they're unnoticed and we're identified with them, taking them to be self, we're giving them an enormous power in our lives.” – Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Concluding a segment on the five aggregates, Joseph Goldstein explains how mindfulness of mental formations refines our consciousness.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the fourth part of an in-depth 48-part weekly lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!This episode is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/insighthour and get on your way to being your best self.In this episode, Joseph thoughtfully outlines:The mental factor of intention / volition as the chief of the mindHow the seeds we plant have tremendous potentialConsidering the motivations of our intentionsSorting out what is wholesome versus unwholesomeThe three roots of all unwholesome actions: greed, hatred, and delusionThe three wholesome roots: generosity, loving-kindness, and wisdomPausing before we act so we can make wiser choices in our livesHow mindfulness attracts all of the fruits of wholesome actionThe unchanging nature of bare knowingThe four causes of seeing consciousnessConsciousness as a conditioned phenomenaFocusing on what is arising through a passive voice and non-subjectCultivating the open sky of the mindThis talk was originally published on DharmaseedGrab a copy of the book Joseph references throughout this series, Satipaṭṭhāna: The Direct Path to Realization, HERE“The Buddha is saying that consciousness itself is a conditioned phenomena. It's impersonal, arising out of causes, arising out of conditions moment to moment. Here we see that consciousness is not something that's permanent. It's not something that's always present waiting for an object to appear, to be known. But rather consciousness itself is a process continually arising and passing away moment after moment.” – Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Continuing his discussion of the five aggregates, Joseph Goldstein dives deeper into perception and how we can get lost in mental formations.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the fourth part of an in-depth 48-part weekly lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!This episode is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/insighthour and get on your way to being your best self.In another exploration of the Satipatthana Sutta, Joseph discusses:Balancing perception with mindfulness Using the frame of our perception to enter more deeply into experience Our tendency to solidify the world through superficial concepts The seduction of being lost in the future and past Reality and the concept of the present moment Created concepts of self-image The delineation of mental factors; universal, occasional, and unwholesome Considering the understanding of karma Having interest in our mental formations and taking time to investigate them How mindfulness of mental formations helps us see how impersonal everything isGrab a copy of the book Joseph references throughout this series, Satipaṭṭhāna: The Direct Path to Realization, HEREThis talk was originally published on Dharmaseed“We also create concepts about things that may seem even more fundamental like age, gender or race. But when we look more deeply, we see that these are concepts too. How old is your breath? It doesn't make sense. Is the pain in your back male or female? What color is your mind? It's not to say that the concepts don't point to some differences of experience, but we often become so identified with and attached to the concept." – Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
In this profound investigation of subjective experience and direct reality, Joseph Goldstein looks at the first three of the five aggregates in Buddhism.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the fourth part of an in-depth 48-part weekly lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!In this episode, Joseph analyzes:The five aggregates of clinging and deconstructing subjective experienceOpening the stainless dharma vision eyeHow the Buddha shows the way to those who are lostThe direct realities underlying the surface appearance of beingAll of the elements which give rise to the experience of self / the aggregate of RūpaThe nature of material elements and the four great essentialsOur experiences as a flow of changing vibrationsThe second aggregate, Vedanā, aka the feeling qualities of experiencesFeelings as the conditioning factor of our reactionsCollapsing into the identification with pleasant vs. unpleasantSaññā, the aggregate of perceptionRecognizing, naming, and remembering each arising objectThe function of mental noting and focusing on mindfulnessGrab a copy of the book Joseph references throughout this series, Satipaṭṭhāna: The Direct Path to Realization, HEREThis talk was originally published on Dharmaseed“The Buddha uses this contemplation of the aggregates to analyze our subjective experience and, through this analysis, to deconstruct the very deeply held construct and belief in self.” – Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Highlighting the danger of indecision, Joseph Goldstein examines the nature of doubt as taught by the Buddha.This episode is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/insighthour and get on your way to being your best self.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the fourth part of an in-depth 48-part weekly lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!This week on Insight Hour, Joseph explains to listeners:How elements of mind and body functionWhat the Buddha said about working with and overcoming doubtRecognizing whether or not doubt is present within ourselvesThe nature and character of the doubting mindThe danger of being paralyzed by indecisionDoubt within our meditation practice / Doubting parts of the dhammaContemplating the unattractive elements of the bodyDoubting the value of practice in a world of sufferingThe deep pattern of self-doubtHow doubt masquerades as wisdomPaying attention to what triggers doubtUnderstanding what is wholesome and unwholesomeInvestigation and the wisdom mind as the cure to doubtGrab a copy of the book Joseph references throughout this series, Satipaṭṭhāna: The Direct Path to Realization, HEREThis talk was originally published on Dharmaseed“When doubt is strong, and we're paralyzed by indecision, this mental force doesn't even allow us the opportunity to take a wrong turn and to learn from our mistakes; rather, we're always checking ourselves, we're vacillating, we're trying to decide.” – Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Meet Tahn Palmetto Theravada Buddhism--the Thai Forest Tradition Our dear colleague, Jason Meno, generously invited five high-profile Buddhist monks / teachers, to appear on our Feeling Good Podcast, hoping we could feature one every week during our "Enlightenment Month." He included his dear friend and ordained Buddhist monk, Tahn Palmetto. Happily, Tahn accepted Jason's invitation, and we are thrilled to chat with him today about his feelings of depression as a young man in the army to his search for happiness and peace through meditation. Tahn began his journey when we was young, 20 or 21 years old. After he enlisted in the army, he was lying on the floor, staring at the ceiling and realized he was depressed. He also realized that he didn't actually want to go to war, and saw that the best of good intentions often lead to pretty terrible outcomes. Jason and David described the basis of cognitive therapy, confirmed in Jason's recent research on meditation, that the degree of upset from any negative thought depends on how strongly you believe it to be true. Tahn said he also realized that his negative feelings did not depend so much on what he was doing, but how much he believed his thoughts. He got out of the army and searched for spiritual teachers, and eventually settled on Theravada Buddhism, also known as the Thai Forest Tradition. He said, “I found that you can have a lifestyle that triggers feelings of unhappiness, and committed my life to achieving happiness and peace.” He said that some people who come to the monastery discover that they don't want to commit themselves to the monastic life, and some commit to it but do it poorly. He said that your commitment will depend on how strongly you want to feel happy and enlightened. Believing that this is possible requires a paradigm switch. It is possible to have a mind that is clear, but even on a clear day, there will be clouds. The clouds, however, are only temporary. Our suffering comes and goes. If you twist your knee, it may hurt for life. But if you have a cold, you can recover completely. Even in a monastery, people have their squabbles. Within the Buddhist practice, Than explained that it is important to try to identify the disease and only then prescribe the effective treatment. Jason mentioned that some people come to the monastery but leave feeling hopeless. Others stay and are successful. Tahn explained that in Asia it is common for someone to enter the monastic life for a brief period, for example when they are experiencing grief. He said that if you grieve over the loss of a loved one, time alone will heal your grief, and once the suffering is relieved, they leave the monastic life. Rhonda asked if mindfulness meditation could be harmful to some people. Tahn explained that mindfulness does not cause negative feelings, but often reveals the presence of negative feelings. If you have a condition that prevents you from experiencing enlightenment, the condition is getting in the way. Sometimes the practice will give you the stability and the peace of mind to deal with it. If you come to the practice of mindfulness or the study of Buddhism for the wrong reasons, you might stay for the right reasons. If it does not work or help, you can always seek some other type of treatment. Tahn explained that mindfulness or Buddhism addresses unhappiness caused by mental or physical pain, and that people are often surprised by how it helps them. He believes that mindfulness meditation is “the thing” that treats someone's stress. It treats the “dukka,” which is a fundamental Buddhist teaching that refers to (according to the internet) the “suffering” or “unhappiness” of life. It is one of the first “noble truths” of Buddhism; namely, that suffering cannot be avoided. Apparently dukka comes in three flavors: Physical and emotional pain and discomfort Suffering from the inability to accept change The profound dissatisfaction of existence. Tahn said that you develop greater resources when you meditate. Then you may have extra resources to help others: You learn to deal with everybody's stuff. You learn to be aware of your body. This is your perspective for everything you do. It makes me happy to think about my eyeballs. When I meditate on this, it becomes funny, and I laugh. Tahn suggested that when you meditate, you learn to be aware of your body, because that is the center point of your world. This is your perspective on everything that is going on in the world. When you become aware of your body and what it is doing, you know the context of everything in your life. What does his day look like? Tahn said: I answer emails, I troubleshoot problems. Lately we've had a problem with scorpions. But we don't try to kill them. Tahn talked about how Buddhism defines Truth as reality, and that the definition of happiness is “non-suffering.” There are three patterns that lead to unhappiness: Attachment, which he defined as greed and desire, especially when you seek some external object(s). An extreme example would be disregarding the needs of others or even endangering others to get the object of your desires, or an attitude of only wanting or caring for things that you like or want. Aversion which refers to feelings of aggression, anger, and hatred. Aversion's opposite is loving kindness. When we experience Aversion, we push away (usually aggressively) the things that we dislike. If we allow our ignorance to take over, we can conjure up hatred for the things that we dislike and the people we see as blocking our desires. We saw from the meditation experiment that Jason described last week, how meditating on loving kindness brought about a reduction in people's negative thoughts. Ignorance refers to delusion, confusion and dullness. Ignorance defuses understanding serving to confuse you and prevent you from doing something functional. This can be experienced as an inability to see the truth or reality of ourselves or the world around us. Asking questions like “Am I real” is the basis of the first two in this list. Tahn also discussed how the mind precedes the thoughts. Then we talked about the concept of the Self, in that we think that we exist. However, there is no stable “I.” All we find are temporary phenomena. For example, you don't need to have a “self” to drive to a picnic. All you need is a car and a tank of gas. The group discussed the Buddhist concept of “laughing enlightenment.” Thank you for listening today! Tahn, Jason, Rhonda, and David
Diving into restlessness and worry, Joseph Goldstein outlines how to use the eye of wisdom to examine mental agitation.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the fourth part of an in-depth 48-part weekly lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!This time on Insight Hour, Joseph lectures on:The obvious and subtle expressions of restlessness and worryHow we can easily become over-concerned with our practiceFalling into spiritual self-absorptionThe conditions which cause the arising of restlessness and worryExamining all situations with the eye of wisdomThe physical energies of restlessness and worryMaking the mind wind and open or focusing the mind more microscopicallyReflecting on the purpose of our practiceExcessive striving and our tendency to self-judgeLetting go of the past, future, and presentThis talk was originally published on Dharmaseed“When you feel that the mind is not settled, when it's not at rest, become mindful of what's going on. Let the unease that you're feeling be the mindfulness bell.” – Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Employing the Satipatthana Sutta, Joseph Goldstein shows us how to overcome the mental states of sloth and torpor.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the fourth part of an in-depth 48-part weekly lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!In this episode, Joseph instructs listeners on:The mind states of sloth and torporDefining sloth as a sluggishness of mind which dispels energyNoticing when sloth and torpor are present in usHow sloth and torpor can spread via unwise attention to boredom and depressionWatching the thinking patterns we have around slothful mind-statesHow sloth and torpor can signal us to other hidden emotionsOver-consumption and being attentive to what we put into our bodiesThe benefit and value of the eight preceptsHaving a balance of both concentration and energyDeepening our insight into the impermanence of the hindrancesMindfulness as the most basic strategy for overcoming lazinessAdding in more objects to our meditation as an antidote to the sinking mindBeing alert even in times of low energy as practice for conscious dyingFinding inspiration in reading the dhamma, listening to a recording, or chantingThis talk was originally published on Dharmaseed“Mindfulness, here, is deepening our insight into the impermanence of the hindrances. If we can stay with it, we see that they come and go by themselves. We don't have to fulfill the desire, we don't have to act on the anger, we don't have to indulge the sleepiness, in order for them to go, we just need to stay with it and we'll see their changing nature simply through the awareness of them.” – Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Illuminating the shadows of our minds, Joseph Goldstein explains how to notice and investigate the emotions hiding underneath aversions.This episode is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/insighthour and get on your way to being your best self.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the fourth part of an in-depth 48-part weekly lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!In this episode, Joseph offers a discussion on:What aversion is and how to recognize when it's presentThe powerful underground force of hatredLooking clearly and deeply into our own minds through mindfulnessWeakening and uprooting the very deepest tendencies of mindHow even words themselves contain both desire and aversionThe rising of aversion with respect to physical and emotional painThe nine thoughts that can stir up malice according to the BuddhaWhy we personalize situations which are impersonalOpening up to aversion as simply a noted mind-stateArousing the investigative aspect of the mindReflecting on what purpose (or lack their of) our emotions serveTaking responsibility for our aversionsThe development of loving-kindness and wishing-well to all beingsThis talk was originally published on Dharmaseed“Really what we're doing here is illuminating the shadow side of our mind, the aspects that we don't usually see, the underground, the latent tendencies in which the milder forms of aversion are rooted.” – Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Joseph Goldstein describes the causes of sensual desire and how to be aware of the wanting-mind rather than suppressing it.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the fourth part of an in-depth 48-part weekly lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!This time on Insight Hour, Joseph reveals to listeners:Dhamma as categories of phenomenaThe mental turbulence of anger and aversionStagnation of mind, restlessness of mindHow hindrances alter and condition our perceptionsPaying particular attention to times of transitionAbandoning hindrances without aversion, self-judgment, and suppressionRecognizing when sensual desire is presentObsessive passion, expectations, addictive cravings, and other manifestations of the wanting-mindHow what we frequently ponder upon becomes our inclination of mindThe misconception that our desires will bring us happinessSeeing the insubstantial nature of desire through mindfulnessReflecting on the Buddha's teachings in the very moment that they are applicableThe prevention of craving through awareness of the cause of desire and non-clinging“The question is: how can we practice working to abandon the hindrances without suppression, without aversion, and without self-judgment? In the sutta, the Buddha outlines five basic steps in working with the hindrances and finding the middle way between indulging in them and suppressing them. He charts the course for us.” – Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Simplifying our daily practice into bare knowing, Joseph Goldstein instructs us on external mindfulness and noticing our reactions.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the fourth part of an in-depth 48-part weekly lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!In this episode, Joseph Goldstein mindfully explains:The comprehensive nature of mindfulness practice Going beyond the division of self and other Insight from inference and inductive reasoning Contemplating the feelings and mind-states of others Being mindful of our reactions to other people's positive and negative feelings Keeping our lives in balance by not being overly self-absorbed Contemplating both internal and external mindfulness so that we can see phenomena objectively The impermanent nature of all feelings Thoughts as the trigger for emotions to arise Staying free in the flow of changing experience The storytelling the mind does versus the Buddha's instruction on bare knowledge The mantra 'it's already here' for awareness of bare knowingDon't forget to grab a copy of the book Joseph references throughout this series, Satipaṭṭhāna: The Direct Path to Realization, HEREThis talk was originally published on Dharmaseed“Contemplating externally not only keeps us in balance so we don't have this total self-absorption, but we're paying attention in some way, we're enlarging the context of our practice. It also helps keep us attuned to how our actions are affecting others so we aren't just lost in what we're doing. We're mindful of the feelings and mind states externally so we see, we're attuned, we're aware, in a mindful, non-reactive, non-judgmental way of these states as they arise in other people. We're paying attention.” – Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Rather than trying to overcome unwholesome mind states, Joseph Goldstein guides us to simply be mindful of the mind as it is being influenced.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the fourth part of an in-depth 48-part weekly lecture series from Joseph Goldstein that delves into every aspect of the Satipatthana Sutta. If you are just now jumping into the Satipatthana Sutta series, listen to Insight Hour Ep. 203 to follow along and get the full experience!This episode is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/insighthour and get on your way to being your best self.In this episode, Joseph Goldstein mindfully explains:The three unwholesome roots (lustful mind, angry mind, diluted mind)Being aware of the absence of unwholesome mind-statesHow positive attributes are present within the absence of the defilementsNot judging ourselves or being reactive to negative mind-statesFocusing on which states should be cultivated and which should be let go ofMeasuring the moral worth of an action by the intention behind itDifficult mind-states as part of the path rather than an innate problemThe distracted and contracted mindHow mindfulness of our mind is the path to freedomSimply knowing each state for what it is (not-self, insubstantial, impermanent)Asking ourselves what is happening and taking the time to acknowledge itHow sense pleasures and moods deceive the mindThe process of liberation as short moments many timesDon't forget to grab a copy of the book Joseph references throughout this series, Satipaṭṭhāna: The Direct Path to Realization, HEREThis talk was originally published on Dharmaseed“It's not as if somehow we need to have our mind completely freed of all of these unwholesome states in order to proceed. The Buddha is saying that mindfulness of them when they arise is the path to freedom.” – Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
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