Podcasts about theravada buddhism

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.

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

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.

Meditation teacher, Sayar Myat, speaks of the origin / roots of Theravada Buddhism.YouTube Video LinkYouTube Channel Link Website:www.satipatthana.caDonations and Memberships

The development of Theravada Buddhism throughout the last twenty five and a half centuries. YouTube Video LinkYouTube Channel Link Website:www.satipatthana.caDonations and Memberships

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.

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

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.

Dr. Kanjana sits down with Dr. Aurore Candier and Dr. Catherine Raymond to talk about how Burmese conceptualizations and understandings of governance and political relationships shifted of the course of the 1800s at the beginning of colonial contact. Together they discuss role of astrology, oral tradition, and rumors within Burmese governance and worldview and what happened with the introduction of print media. Dr. Candier is a historian and researcher who specializes in the study of Myanmar and the country's changing political landscape throughout history. Working for more than 20 years in Myanmar, she now serves as the Director of the Center for Burma Studies at NIU. Dr. Raymond is an archeologist and art historian specializing in Theravada Buddhism arts. Dr. Raymond previously served as the director of the Center for Burma Studies at NIU.

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.

Rewriting Buddhism: Pali Literature and Monastic Reform in Sri Lanka, 1157–1270 (UCL Press, 2020) is the first intellectual history of premodern Sri Lanka's most culturally productive period. This era of reform (1157–1270) shaped the nature of Theravada Buddhism both in Sri Lanka and also Southeast Asia and even today continues to define monastic intellectual life in the region. Alastair Gornall argues that the long century's literary productivity was not born of political stability, as is often thought, but rather of the social, economic and political chaos brought about by invasions and civil wars. Faced with unprecedented uncertainty, the monastic community sought greater political autonomy, styled itself as royal court, and undertook a series of reforms, most notably, a purification and unification in 1165 during the reign of Parakramabahu I. He describes how central to the process of reform was the production of new forms of Pali literature, which helped create a new conceptual and social coherence within the reformed community; one that served to preserve and protect their religious tradition while also expanding its reach among the more fragmented and localized elites of the period. Rewriting Buddhism is available for free open-access download at uclpress.com/buddhism. Bruno M. Shirley is a PhD candidate at Cornell University, working on Buddhism, kingship and gender in medieval Sri Lankan texts and landscapes. He is on Twitter at @brunomshirley. 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

Rewriting Buddhism: Pali Literature and Monastic Reform in Sri Lanka, 1157–1270 (UCL Press, 2020) is the first intellectual history of premodern Sri Lanka's most culturally productive period. This era of reform (1157–1270) shaped the nature of Theravada Buddhism both in Sri Lanka and also Southeast Asia and even today continues to define monastic intellectual life in the region. Alastair Gornall argues that the long century's literary productivity was not born of political stability, as is often thought, but rather of the social, economic and political chaos brought about by invasions and civil wars. Faced with unprecedented uncertainty, the monastic community sought greater political autonomy, styled itself as royal court, and undertook a series of reforms, most notably, a purification and unification in 1165 during the reign of Parakramabahu I. He describes how central to the process of reform was the production of new forms of Pali literature, which helped create a new conceptual and social coherence within the reformed community; one that served to preserve and protect their religious tradition while also expanding its reach among the more fragmented and localized elites of the period. Rewriting Buddhism is available for free open-access download at uclpress.com/buddhism. Bruno M. Shirley is a PhD candidate at Cornell University, working on Buddhism, kingship and gender in medieval Sri Lankan texts and landscapes. He is on Twitter at @brunomshirley. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Rewriting Buddhism: Pali Literature and Monastic Reform in Sri Lanka, 1157–1270 (UCL Press, 2020) is the first intellectual history of premodern Sri Lanka's most culturally productive period. This era of reform (1157–1270) shaped the nature of Theravada Buddhism both in Sri Lanka and also Southeast Asia and even today continues to define monastic intellectual life in the region. Alastair Gornall argues that the long century's literary productivity was not born of political stability, as is often thought, but rather of the social, economic and political chaos brought about by invasions and civil wars. Faced with unprecedented uncertainty, the monastic community sought greater political autonomy, styled itself as royal court, and undertook a series of reforms, most notably, a purification and unification in 1165 during the reign of Parakramabahu I. He describes how central to the process of reform was the production of new forms of Pali literature, which helped create a new conceptual and social coherence within the reformed community; one that served to preserve and protect their religious tradition while also expanding its reach among the more fragmented and localized elites of the period. Rewriting Buddhism is available for free open-access download at uclpress.com/buddhism. Bruno M. Shirley is a PhD candidate at Cornell University, working on Buddhism, kingship and gender in medieval Sri Lankan texts and landscapes. He is on Twitter at @brunomshirley. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Rewriting Buddhism: Pali Literature and Monastic Reform in Sri Lanka, 1157–1270 (UCL Press, 2020) is the first intellectual history of premodern Sri Lanka's most culturally productive period. This era of reform (1157–1270) shaped the nature of Theravada Buddhism both in Sri Lanka and also Southeast Asia and even today continues to define monastic intellectual life in the region. Alastair Gornall argues that the long century's literary productivity was not born of political stability, as is often thought, but rather of the social, economic and political chaos brought about by invasions and civil wars. Faced with unprecedented uncertainty, the monastic community sought greater political autonomy, styled itself as royal court, and undertook a series of reforms, most notably, a purification and unification in 1165 during the reign of Parakramabahu I. He describes how central to the process of reform was the production of new forms of Pali literature, which helped create a new conceptual and social coherence within the reformed community; one that served to preserve and protect their religious tradition while also expanding its reach among the more fragmented and localized elites of the period. Rewriting Buddhism is available for free open-access download at uclpress.com/buddhism. Bruno M. Shirley is a PhD candidate at Cornell University, working on Buddhism, kingship and gender in medieval Sri Lankan texts and landscapes. He is on Twitter at @brunomshirley. 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

Rewriting Buddhism: Pali Literature and Monastic Reform in Sri Lanka, 1157–1270 (UCL Press, 2020) is the first intellectual history of premodern Sri Lanka's most culturally productive period. This era of reform (1157–1270) shaped the nature of Theravada Buddhism both in Sri Lanka and also Southeast Asia and even today continues to define monastic intellectual life in the region. Alastair Gornall argues that the long century's literary productivity was not born of political stability, as is often thought, but rather of the social, economic and political chaos brought about by invasions and civil wars. Faced with unprecedented uncertainty, the monastic community sought greater political autonomy, styled itself as royal court, and undertook a series of reforms, most notably, a purification and unification in 1165 during the reign of Parakramabahu I. He describes how central to the process of reform was the production of new forms of Pali literature, which helped create a new conceptual and social coherence within the reformed community; one that served to preserve and protect their religious tradition while also expanding its reach among the more fragmented and localized elites of the period. Rewriting Buddhism is available for free open-access download at uclpress.com/buddhism. Bruno M. Shirley is a PhD candidate at Cornell University, working on Buddhism, kingship and gender in medieval Sri Lankan texts and landscapes. He is on Twitter at @brunomshirley. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/indian-religions

Rewriting Buddhism: Pali Literature and Monastic Reform in Sri Lanka, 1157–1270 (UCL Press, 2020) is the first intellectual history of premodern Sri Lanka's most culturally productive period. This era of reform (1157–1270) shaped the nature of Theravada Buddhism both in Sri Lanka and also Southeast Asia and even today continues to define monastic intellectual life in the region. Alastair Gornall argues that the long century's literary productivity was not born of political stability, as is often thought, but rather of the social, economic and political chaos brought about by invasions and civil wars. Faced with unprecedented uncertainty, the monastic community sought greater political autonomy, styled itself as royal court, and undertook a series of reforms, most notably, a purification and unification in 1165 during the reign of Parakramabahu I. He describes how central to the process of reform was the production of new forms of Pali literature, which helped create a new conceptual and social coherence within the reformed community; one that served to preserve and protect their religious tradition while also expanding its reach among the more fragmented and localized elites of the period. Rewriting Buddhism is available for free open-access download at uclpress.com/buddhism. Bruno M. Shirley is a PhD candidate at Cornell University, working on Buddhism, kingship and gender in medieval Sri Lankan texts and landscapes. He is on Twitter at @brunomshirley. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

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.

Discover the profound teachings and history of Buddhism in this enlightening podcast with Pushpa Raj Bajracharya. We explore the origins of Buddhism and dive deep into the journey of Siddhartha Gautam as he transitioned from prince to Buddha. Learn about the true meaning of Vipassana meditation, its connection to Buddha Gyan, and the transformative power of finding oneself. This podcast unpacks the fascinating differences between Mahayana, Vajrayana, and Theravada Buddhism, highlighting their unique practices and philosophies. Explore the stages of meditation, the concept of Samadhi, and why only one Buddha can exist at a time. Discover the intriguing history of Newar Buddhism, its evolution, and the rich cultural significance of Swoyambhu's rings and Buddhist art. We also shed light on the lesser-known practices of Vajrayana Buddhism, including the fire jump ritual, and the spiritual role of Bajracharyas, emphasizing that it's more than just a caste. The podcast delves into reincarnation, vegetarianism in Buddhism, and how some Newar Buddhist villages avoided taxes through their unique traditions. Finally, we discuss the current state of global Buddhism, its relevance in modern times, and its connection to Tibetan Buddhism. Whether you're interested in Buddhist history, meditation, or cultural traditions, this podcast offers a deep dive into the heart of Buddhism. Join us as we unravel these topics and more in this thought-provoking discussion!

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.

Defining relationships as a triangle between God, Self, and Other, Stephen and Ondrea Levine discuss opening and softening our hearts.Today's podcast is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.In this archival episode, Stephen and Ondrea Levine explore:How relationships open our hearts in hellThe difficulty in relationships as a path to purificationHow easy it is to be in a relationship, how hard it is to relateRelationships as a triangle between God, Other, and SelfHow fear and cruelty dissolves in a willingness to approach the truthTrying to let go of what keeps hearts separateDying into life, letting the heart burst, and going onPractices that help us connect to ourselves and to forgiveThe tremendous work we can do at homeHealing parental relationshipsHow grief keeps us separateEach moment of love as complete and preciousLearning how to love by watching how unloving we often areAbout Stephen & Ondrea 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. He also helped establish the Living/Dying Project with RamDev and Ram Dass.For over thirty-two years, Stephen and his wife Ondrea Levine provided emotional and spiritual support for those who are life-threatened, and for caregivers. Through their healing and forgiveness workshops, many writings, and endless compassion, Stephen and Ondrea have touched the lives of thousands of people all over the world. They are the authors of numerous books, including Who Dies, Embracing the Beloved, and A Year to Live, among others. Find more talks and writings from Stephen and Ondrea at levinetalks.com.“Relationship offers us an opportunity to open our heart in hell. The difficulty of relationship is one of its most exquisite opportunities for purification, for healing.” – Stephen LevineSee 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.

This talk provides a review of the Mindfulness of Breathing Discourse, the focus of a recently-completed course Peter participated in that used Analayo's “Mindfulness of Breathing”.  The Anapanasati Sutta is one of the core teachings of Theravada Buddhism and the meetings of the course helped validate some meditative insights emerging from his practice.  The 16 […]

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.

Describing the hidden danger in seeking happiness through sense pleasure, Joseph Goldstein outlines worldy versus unworldly feelings.The Satipatthana Sutta is one of the most celebrated and widely studied discourses in the Pāli Canon of Theravada Buddhism. This episode is the 12th 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.Don't forget to grab a copy of the book Joseph references throughout this series, Satipaṭṭhāna: The Direct Path to Realization, HEREThis 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 of Insight Hour, Joseph Goldstein mindfully explains:The feelings that arise during renunciationNon-addictedness versus deprivationThe hidden dangers in happiness from worldly feelingsThe unreliability of pleasant emotionsBeneficial pleasures versus un-beneficial pleasuresWorldy and unworldly neutral feelingsGenorosity as easy access to an unworldly pleasant feelingNon-sensual joy when we practice compassion and mettaExploring feelings as they become predominantNoticing our conditioned responses to our emotionsUtilizing mindfulness to rest in simple awarenessThis talk was originally published on Dharmaseed“There's a hidden danger in this addiction to sense pleasure, of relying for pleasant worldly feelings for our happiness to the degree that we become very attached to them and then suffer when they change, as we know they do. The impermanence of them becomes a source of unreliability.” – Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.