Podcasts about Three Treasures

Podcast Audio: The post Talk by Bokushu Sensei “Living the Three Treasures” first appeared on The Village Zendo.

3-9-25 AM - The King's Three Treasures by Clays Mill Baptist

Geoffrey Shugen Arnold, Roshi - ZMM - 2/23/25 - At the root of our ancestral lineage is reverence: for the Dharma, for practice and realization, and for all beings. In this talk Shugen Roshi explores the elements of faith and practice which “bring to life” the Buddha Dharma, and are central to the it's transmission from generation to generation. Gokan Osho also shares some words on his practice of Denkai training—the priestly transmission—received from Shugen Roshi this week. 

A talk given at Berkeley Zen Center on Saturday, February 1st 2025 by Zenshin Greg Fain.

by Rev. Joseph O'Hara ('92) Holy Family Monastery Mass of the Holy Spirit Convocation 2024 Thomas Aquinas College, New England

06/22/2024, Shundo David Haye, dharma talk at City Center. In this talk, the last given at Beginner's Mind Temple before the zendo closed for renovation, Shundo David Haye reflects on ideas of home, and taking refuge in the Three Treasures of Buddha, Dharma and Sangha.

Once again, allow me to address the sentiment prevalent amongst many Zen groups that the political realm is, and should remain, outside the pale - when it comes to topics appropriate to the scope of Buddhism and Zen. The “tongue of the Buddha” represented by the short, curled ceremonial stick carried by Zen priests (J. nyoi or katsu) is said to be “long and wide,” encompassing all four spheres of influence and action in my semantic model of real world Zen practice: the personal; the social; the natural; and the universal. In the social sphere, the political climate surely played a huge role – in Buddha's life and his decision to form the original order of Buddhist monastics – as well as in China, Japan, and other countries of origin.In our present situation, the incoming flack from the campaign looks more and more like the damaging hail from the record-setting onslaught of tornadoes and hurricanes being visited upon an ever-wider swath of the United States each year, in an ever-lengthening storm season, leaving major and minor damage in its wake. Unintended karmic consequence on a geologic scale.Looking into the rear-view mirror of history, we find that this — the issue of political leadership — has been a “known issue” throughout the development of Zen. From Taoism's roots in China, in “The Way of Life, According to Lao Tzu” (Capricorn Books, 1962), translated by Witter Bynner:17A leader is bestWhen people barely know that he exists,Not so good when people obey and acclaim him,Worst when they despise him.‘Fail to honor people, they fail to honor you';But of a good leader, who talks little,When his work is done, his aim fulfilled,They will say, ‘We did this ourselves.'Compare to protestations of wannabe leaders competing in the current campaign.Peering even further back into the fog of time, from “The Teaching of Buddha” we find the Buddha challenging philosophical and astrophysical speculation, as well as questioning the design intent of the optimum social order. In a shorter quote within a quote from last segment:In the search for truth there are certain questions that are unimportant. Of what material is the universe constructed? Is the universe eternal?... In what way is this human society put together? What is the ideal form of organization for human society?He follows with the admonition that:If a man were to postpone his searching and practicing for Enlightenment until such questions were solved, he would die before he found the path.In other words, whatever the political situation in which you may find yourself, get your personal priorities in order. Like everything else in life, the present political realm is impermanent, imperfect and insubstantial, the three marks of dukkha, the universal principle of change. Which change we find, more often than not, not to our liking.Then, after relating the famous metaphor of the man pierced with a poison arrow, he reminds us that: When a fire of passion is endangering the world, the composition of the universe matters little; what is the ideal form for the human community is not so important to deal with.Consider the various “fires of passion” now threatening our world on all fronts, and demanding a majority of our available bandwidth.Later, putting a fine point on it, the sage focuses squarely on personal training, while not ignoring the social, natural, and universal matrix of problems in which a person, then or now, is firmly enmeshed:The Buddha's teaching contains what is important to know and what is unimportant.Therefore, people should first discern what is the most important, what problem should be solved first and what is the most pressing issue for them. To do all this, they must first undertake to train their minds; that is, they must first seek mind-control.We have received our marching orders. “Mind-control” in this context does not carry the modern connotation of “brain-washing,” but the “discipline” side of the Eightfold Path: right effort, mindfulness, and meditation. In discerning the “problem that should be solved first,” we can not simply ignore causality – including proximate causes of political influence upon our lives. Perhaps the best way to deal with the repugnant pettiness of partisan politics is to continue comparing to the prescripts of Buddhism and Zen.The Repentance Verse, as translated by Shohaku Okumura-roshi in the Soto Zen Journal in February of 2004, on the Bodhisattva Precepts, is a good place to begin:All the twisted karma ever created by me, since of oldThrough beginningless greed, anger and ignoranceBorn of my body, speech and thoughtI now make complete repentance of it all“Twisted” may have overwrought undertones of neurosis, unlike the translation we usually chant. We repent our “past and harmful” karma – the litany of unhelpful, self-centered actions, and unintended consequences thereof – that we now “fully avow.” In other words, we are ‘fessing up, admitting that “mistakes were made.” Note that all this, however, comes with the territory of being a human being subject to the “three poisons,” various forms of greed, hatred and delusion that, though “born of this body, mouth, and mind,” comprise the “three actions” that can get us into trouble.How genuinely are our favorite candidates for public office manifesting this kind of self-awareness, accepting responsibility? How well are we, ourselves, doing in this regard?Okumura-roshi highlights the next steps in the traditional Precepts ceremony:The Three RefugesWe then take refuge in the Three Treasures: Buddha, Dharma and Sangha. The Buddha is the one who awakened to reality. The Dharma is reality itself, the way things truly are. The Sangha are the people who aspire to study and living according to the teaching of the reality of all beings.Taking refuge means, literally, returning to our true origins: our awakened nature; the reality in which we find ourselves; and like-minded folks struggling on the path. In today's political climate, the very notion of a shared reality seems under assault.The Threefold Pure [Precepts]Next, we receive the threefold pure precepts: (1) the precept of embracing moral codes, (2) the precept of embracing good deeds, (3) the precept of embracing all living beings. These three points are the direction we walk on the Bodhisattva path.Morality, as conventionally understood, also seems to be on the chopping block, or at least up for sale, in this election year cycle. Perhaps it was ever so, with one party's “good deeds” being another's social injustice. How do we embrace “all living beings,” when there are so many of them, competing for the same resources? And where, we might ask, have all the bodhisattvas gone?The Ten Major PreceptsThe ten major precepts are: (1) do not kill, (2) do not steal, (3) do not engage in improper sexual conduct, (4) do not lie, (5) do not deal in intoxicants, (6) do not criticize others, (7) do not praise self and slander others, (8) do not be stingy with the dharma or property, (9) do not give way to anger, (10) do not disparage the Three Treasures.We also express these prohibitory precepts with their positive side – “affirm life,” “be giving,” “honor the body,” “manifest truth,” and “proceed clearly” respectively – for the first five above, given to new initiates, for example. The second five are given to those who enter the formal path, with respect to the social consequences of representing Zen to the public, and so bear more scrutiny in the context of our political social servants. How closely are candidates for office at every level adhering to these admonitions, setting aside the Three Treasures, of which they may have little or no awareness.We could go on, with endless examples from the written record of Buddhist principles. For example, if we look at the Four Great Vows of the Bodhisattva path, we find:Beings are numberless; I vow to free themDelusions are inexhaustible; I vow to end themDharma gates are boundless; I vow to enter themThe Buddha way is unsurpassable; I vow to realize itCompare to various positions, platforms and policies proposed by pols and pundits – on immigration; income disparity; education; conventional truth; and the place of religion – in our efforts toward a “more perfect union.” How we doin' on those fronts?Jeffrey Lyons, a political science professor at Boise State University, found that “roughly three-quarters of kids who have two parents of the same party will fall on the same end of the political spectrum as their parents. As kids are growing up, their parents have an enormous amount of power in shaping their views.” (From: “Are Politics Hereditary?” – The Atlantic Jun 1, 2018).If true, this demographic factoid simplifies the picture enormously. We might conclude that the vast majority of voters are going to be biased in favor of their family and social history from childhood – nature and nurture – and not likely to be persuaded by rational or ideological argument, to switch allegiances. So much for independent thinking.So, once again, we return full-circle to the cushion. Do your own research, draw your own conclusions from your findings, and make your own recommendations to yourself for improving your chances of acting compassionately and wisely in the marketplace of politics, as well as within the community of folks who would rather not have to deal with politics at all. The ability to do so is surely more dependent upon our personal approach to meditation, than upon our social skills. Only if we are independent of the influence of ideology and partisan political pressures can we act interdependently for the good of all.We will revisit the political scene in July, when we celebrate Jukai, true independence. Until then, “Don't give up!”* * *Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Shinjin Larry Little

Celebrate the Everyday Sangha by listening to this special bonus re-release of episode 26, Why Sangha? Bringing Buddhism to Life. This re-released episode is the first episode I talked about the Three Treasures, The Three Jewels, or the Triple Gem of Buddhism. Back in April of 2019, I released this episode to announce the launch of our Everyday Sangha. I'm re-releasing it today, in a bow of gratitude to the sangha, which has grown into a wonderful community. I am celebrating the sangha and the 16 sangha members who are going for refuge and receiving Dharma names in the non-sectarian, Mahayana lineage of Bright Dawn Buddhism/Kubose Dharma Legacy this Saturday, on June 1st in a special TiSarana Ceremony. These 16 will officially take refuge in the Three Jewels: the Buddha, Dharma, and Sangha. So, congratulations to the those 16 taking refuge and a huge thank you to the Everyday Sangha for being such a special group! I think many connect with the *jewel* or treasure aspect of the Buddha and Dharma, but Sangha? The Buddha taught the Dharma as an experiential path. His advice is to try it for ourselves, rather than taking his or anyone else's word for it.  It is Sangha that moves Buddhism beyond a study or philosophy to something lived and alive. But you have to practice or it doesn't work. Sangha is where you perfect your practice with others doing the same thing. We come just as we are. Working on practices, not being people who are already perfect. The Sangha accepts us and supports us so that we can become more honest with ourselves and others. We learn to accept ourselves AND others. We accept our humanity, together.

Podcast Audio: The post Talk by Bokushu Sensei, “Not Defaming the Three Treasures” first appeared on The Village Zendo.

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Please join us for these deep healing sessions where we work on manifesting three areas in our life that bring abundance, joy, and bliss to all aspects of our lives.   In this 50 minute healing session we work on Arcturian Healing For Wealth: Here we work with new Arcturian Energies and Frequencies to bring abundance and prosperity into our lives.  We manifest the means to live a life of fulfillment, success, and wealth on all levels.  This helps to move your wealth thermostat to a higher level and brings more generosity and abundance into your life. --- Support this podcast: https://podcasters.spotify.com/pod/show/gene-ang/support

In the last episode of UnMind, we concluded our review of the design intent of the Three Treasures of Buddhism. In this segment, we return to the current state of the campaign for political leadership of the country. My intent in these essays regarding the practice of Zen in an election year cycle is not to persuade or convince anyone of anything, other than the efficacy of sitting in zazen to straighten this mess out for yourself. I will try to make the case that it ‑ the political discourse ‑ is not at all disconnected from the Three Treasures. After all, the design of the three branches of government, and even partisan politics, are nothing more than manifestations of the community writ large – however subject to manipulation and distortion by special interest groups and individuals who may not honor the harmony of the larger Sangha, as their highest ideal. To be clear, I am not interested in getting out the vote, or influencing your vote. I regard politics as only one of the multifarious – and perhaps nefarious – arenas of civic action available to us in modern times. But because the unremitting and relentless campaign is currently taking all the oxygen out of the air, and threatens to do so for some time, more than ever should we turn to our own council, and tend to our own knitting, on the cushion. Zen meditation provides a safe haven, a dependable redoubt, for refreshing our resolve to take action in the most compassionate way, but informed by the wisdom of the ancestors. The political pageantry of the moment is subject to the cardinal marks of dukkha – impermanence, imperfection and insubstantiality – perhaps more than any other dimension of existence. We can regret, or rejoice, at its passing. It is also a given that most of those in positions of power and influence do not have the wisdom and compassion of the Dharma forming their guiding principles, nor even that of the founding documents of the republic. Nor can we claim that the clarity of Buddha's wisdom, or buddha-nature, resides at the heart of the American cult of the individual. In spite of the complexity, confusion, and downright contrariness of human nature, in coming to terms with the polity, I think I speak for all the ancestors of Zen in saying that our recommendation remains the same, regarding the spectrum, or spectacle, of governance across the countries of the globe, and the span of centuries since the advent of Buddhism in India. Physical samadhi is first in priority – more centered and balanced, less off-kilter, in the form of sitting upright and still, in zazen as well as kinhin, walking meditation. Then follows emotional samadhi – manifesting as more calmness, less anxiety. Then mental samadhi – fostering more clarity and less confusion, especially as to the deeper meaning and ramifications of the compassionate teachings. And finally, social samadhi – finding more harmony and less friction, in personal and social relationships. Girding our loins, as it were, with the “sword of Manjusri,” cutting through delusion, and reentering the marketplace with bliss-bestowing hands. By starting at the center of things, the personal sphere, eventually we may find our way in the social, natural, and even the universal spheres of influence that surround us, bringing the eyes and ears, and helping hands, of the bodhisattva to bear upon the suffering of the world. A large dollop of humility, and perhaps a healthy sense of humor, may be in order. We have introduced the notion that what we are doing in Zen training is, after all, only developing our penchant for independent thinking, along with its counterpart, a capacity for interdependent action. This is the tightrope we walk, while keeping all the balls in the air, of the many influences surrounding us. The nexus of near-infinite causes and conditions can bring about analysis paralysis if we succumb to the usual approach to defining and solving problems based on self-defense. What is called for is recognition and acceptance of the Japanese proverb cited by Master Dogen: “Fall down seven times; get up eight!” We need to give ourselves permission to fail in the social realm. Partisanship in politics requires that we suspend independent thinking. We are often prevailed upon to subscribe to views and opinions that may not be fully vetted or justified, in order to take advantage of the opportunities of the moment, to win over sufficient numbers of voters to the cause. But when we examine the sources of the ideological divide, it seems that underlying factors, which would fall into the skandha of “mental formations,' or unconscious volition, may play a greater role than we think. Further to the point, a recent article in the New York Times by Neil Gross, a professor of sociology at Colby College, titled “Are You Thinking for Yourself?” approached the problem of ideological division from a demographical perspective: If you're trying to guess whether people are Republicans or Democrats, knowing a few basic facts about them will take you a long way. What's their race and gender? How far did they get in school? What part of the country do they live in and is their community urban, suburban, or rural? He goes on to support the point with examples, which we will not detail here. His basic conclusion is that your demographics often determine what you believe, in regards to your general worldview, as well as political leanings. A seemingly determinative factor is that of the influence of parents and family. A majority of partisans of the new generation reflect the ideology of their parentage, apparently going back for generations. From this we might conclude that the vast majority of voters are going to be biased in favor of their family and social history from childhood – nature and nurture – and not likely to be persuaded by rational or ideological argument to switch allegiances. This suggests that the majority of campaign messages and ads attempting to sway so-called independents and moderates to join one camp or another may be a waste of time and money. It might be more effective to track the generational histories of constituencies, homing in on the genetically captive audience, known colloquially as “the base.” New coalitions may be limited by this unseen dimension, holding steady through generations. Please indulge an exercise involving simple mathematics, something we do not often engage in to make a point about Zen, or the teachings of Buddhism. But we have to admit that a major factor in differentiating our lives and times from those of our Zen ancestors is the burgeoning population and geometrically expanding demographics of the modern age. Pardon me while I “do the math,” with an assist from my onboard calculator, using search results from online sources, both inaccessible to the ancients. The current US population is estimated at about 333 million, of which roughly 240 million, or 72% of the total, are eligible to vote. In 2020, around 66% of those eligible actually registered and voted, a record, but representative of less than 50% of the total population. The Democrat candidate won the election with a little over 51% of the vote, while the Republican candidate lost, with about 47% of the vote. Political spending in the 2020 election totaled $14.4 billion – more than doubling the total cost of the also record-breaking 2016 cycle – according to opensecrets.org. So the last victory came at a cost of about $2000 a vote, if my math is correct. Even though a record 60-plus percent of eligible voters turned out in the 2020 election, the final decision was made by a miniscule fraction – 0.03% -- of the total, assuming the count was accurate, and that my math is close enough for jazz. Throw in the electoral college, with its handful of “swing states,” and the final decision comes down to a cohort less than the population of the metro area of Dallas-Fort Worth-Arlington, Texas. Yet the winners (and losers) not only endeavor to rewrite history to favor their cause, they also claim to enjoy the mandate of “the American people,” a tiny portion of whom actually put them in office. Or threw them out. The losing side famously claimed the election was stolen through voter fraud, though the electoral college tally came in at 306 to 232, a decisive difference, along with the overage of multiple millions of voters in the popular vote. But, as we hasten to say, that's a story for another day. Who are we to argue the truth of politics? Zen calls upon us to challenge the truth of our very senses! So we have to look at whatever leaders we get as being “the leaders we deserve,” in the context of a system demonstrably incapable of representing the “will of the people,” let alone “government of the people, by the people, for the people.” The fact that a large percentage opt out, and others are disenfranchised, belies a foundational tenet of the democratic republic: “one man-one vote.” This remains an ideal, one that may be forever out of reach, even with our vaunted technical connectivity. It may come down to a matter of free will, or the inexorable ignorance of the modern hoi polloi. Nobody is legally required to vote, after all, which may be a good thing. Further into the article, Gross generalizes: Although there are certainly people whose politics defy generalization, the underlying demographic tendencies are powerful predictors of belief – powerful enough that elections have become as much a turnout game as an exercise in persuasion. Do tell. But if it takes $2 grand a pop to get a single person to the polls, one has to question whether it is possible to turn that massive a “push” into a “pull,” to borrow from marketing terminology. Of course, there are those who would question whether it is wise to target people who are disinclined to vote in the first place. How informed would their choices likely be, if they are finally dragged out of their inertia, and into the polls? Gross concludes his essay with a turn to something deeper, the humanity underlying our behavior, including political activism: By all means, let's duke it out in the public sphere and at the ballot box. You'll fight for you interests and I'll fight for mine. That's democracy in a big, diverse, boisterous nation. But if we could bear in mind that we sometimes stumble into our most passionately held beliefs, the tenor of our discourse might be a bit saner and more cordial. The fact that we are all deeply social creatures, in politics and otherwise, underscores our shared humanity – something that we would be wise to never lose sight of. Whether or not you agree with the implicit assumption that making the tenor of our public discourse saner and more cordial would be a good thing – many seem to feel the opposite, that the squeakier the wheel, the more grease it will get – most would probably agree with the appeal to our shared humanity, and recognize the lamentable truism of frequently stumbling into our most passionately held beliefs. Aye, there's the rub – that our actions within the social sphere, including the political arena, are too often based on belief, rather than reality. Here is where Zen comes in. The deeper implicit assumption is that our shared humanity is necessarily a good thing. But I think Buddhism points to something deeper. We do not aspire to human nature in Zen – we aspire to buddha nature. Meaning to wake up to the deeper meaning and implications of our lives – our very existence – beyond the immediate and local causes and conditions impinging upon us, including the political machinations of our fellow travelers. Again, my intent in these essays is to emphasize the necessity of the practice of Zen in an election year cycle, not to persuade you of anything, other than the efficacy of sitting in zazen to straighten this mess out for yourself. That said, or resaid, I do encourage you to vote. You will make the right choice, informed by your meditation, I am sure. In the next episode of UnMind, we will return to considerations of more broadly focused adaptation of design thinking principles of problem definition and potential solutions in everyday life, of which politics is only one, if one of the most noisy and noisome.* * * Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Shinjin Larry Little

In the last two episodes of UnMind, we continued our review of the design intent of the Three Treasures of Buddhism, first focusing on joining the Sangha, or Zen community; then on studying the Dharma. In this segment, we will analyze practicing what Buddha himself did, the central and indispensable method of Zen's meditation. I have written extensively elsewhere on how zazen differs from other styles of meditation. Herein we will examine its more physical aspects, and how they may help determine its effectiveness. While the other two legs of the Buddhist stool are necessary for a well-balanced Zen life on social and intellectual levels, zazen is the most crucial and pivotal practice on the personal level. According to Soto Zen, upright seated mediation is necessary to open the Dharma gate to genuine insight. It is Dogen's “excellent method,” that he asserted “carries on the Buddha's teaching endlessly.” When we examine in minute detail the sitting posture, the full breathing cycle, and the focus of attention recommended in zazen, we cannot help but feel incredulous at its simplicity, that something so basic and simple as sitting still enough, upright enough, and long enough, could have any substantive effect on consciousness itself. When it comes to design intent, usually we can look for ways to tweak the design of a given product or process, here and there, to see if we can improve it. Zazen is already so simple that those tweaks have been done, and long ago. There is not much to the method that can be further refined, or eliminated. The zafu itself, the sitting cushion, is likewise nearly irreducibly simple, a design presumably first developed in China. In production processes used to implement various design-build systems, we look for what are termed “secondary” operations. They may force changes in the setup of the assembly line; or call for additional equipment; or require multiple phases. We may find that we can eliminate certain of these extra steps, or combine them with other operations, to make the process more efficient, i.e. streamlined. Early examples include the Ford assembly line. It is important to arrange the steps in any production process in the proper sequence, to avoid wasted time and motion. A technical early version of this approach is called “critical path management,” or CPM. One of its terms, the “true antecedent,” a critical piece in getting the sequence right, might apply to Zen. What would be the true antecedent to insight ‑ Buddha's awakening ‑ to take the least obvious, but penultimate example? In Soto Zen, we would lobby for zazen, probably. But, as Bodhidharma is credited with saying, meditation it is not absolutely necessary to insight. He indicated that all one has to do is “grasp the vital principle.” In other words, no causal connection can be dependably established between the act of sitting in zazen, and the triggering of Dharmic insight. It happens that most of us are not ripe and ready enough for that level of grasping, and we are carrying a lot of conceptual weight, so we need to spend some time in our meditation, to jettison the excess baggage. The great Indian sage is also recognized for bringing the direct practice of zazen to China. He created a model during meditation of four levels of observation: the breath; physical sensations; emotional sensations or mood swings; and conceptual constructions. Notably, his four-pointed model is in itself such a construction. One conclusion that he drew from this approach is that, like the breath, we realize that the other three dimensions are impermanent, ever-changing. And so must be the observer. Using Matsuoka-roshi's threefold division into what he termed “dispositions” – posture, breath, and attention – we can examine them one at a time to determine their design intent. A caveat: “design intent” is more tightly focused than intent in general. It is connected to function, as in the old design saw coined by 19th Century architect Louis H. Sullivan, “form follows function.” Of course, our larger or deeper intent in practicing Zen goes to the Buddhist skandha of “mental formations,” sometimes rendered as intention, motive or desire; the multivarious purposes underlying the “three actions” of body, mouth, and mind. That may be a subject for another time. For now, let's begin by looking at the posture. Of the four cardinal postures – standing, sitting, walking, or lying down, as mentioned in the Metta Sutta – why would sitting be the posture of choice for meditation? For one, it is obviously the most efficient in terms of energy consumption, other than lying down, compared to which, sitting is more conducive to alertness, as we are accustomed to sleeping in a horizontal position. The upright aspect of the sitting posture is crucial. Aligning our bilaterally symmetrical skeleton and musculature is the most direct way to achieve equipoise, a state of equilibrium within the forcefield of gravity. When the body is arrayed in this position, the spine and spinal cord become our “zero axis” in spacetime, the center of our being in the matrix of the proximate physical causes and conditions of existence. This is the physical basis of “samadhi” ‑ centeredness and balance ‑ the key to entering stillness. Arching the small of the back, and pulling back on the chin, we establish two pressure-points, one at the base of the spine and one the base of the neck, which pull the spine into its natural s-curve, resulting in what Matsuoka-roshi described as a “sitting-mountain feeling,” one of immense stability. He would comment that when the posture is reaching a state of perfection, it feels as if you are pushing the crown of your head against the ceiling, like a column or post. But with the caveat that we always aim at the perfect posture, never imagining that we have achieved it. Standing shares this upright alignment, but the entire weight of the body is delivered to the roughly square foot of the surface area of the feet and ankles, rather than distributed over the three-pointed base of the cross-legged posture (“full lotus,” J. kekka fuza), or similarly, the kneeling posture (J. seiza). Walking is obviously infinitely more complex, though walking meditation (J. kinhin) is certainly effective, dubbed “zazen in motion.” Minimal supporting gear is the one concession that Zen seems to make to our natural desire for physical comfort, perching on a cushion (J. zafu) on top of a square mat (J. zabuton) or kneeling on the seiza bench. But I think the lift has to do with maintaining the proper disposition of the angle between the upright spine and the body's main hinge at the hip joint. We sit slightly forward on the cushion or chair so that the hips are above the knees, at an angle of about 10 or 15 degrees to the floor. This allows the weight of the trunk and upper body to distribute equally between the knees resting on the mat and the “sitz” bones that form the bottom of the pelvis. These two arching protuberances form a kind of built-in rocking chair, which, when the lower back is properly arched, provides a stable base on the cushion or kneeling bench, as well as on a chair. In the cross-legged postures in particular, when resistance arises in the knees or in the back, it is our body telling us that we are pitched too far forward, in the former case, or leaning too far backward, in the latter. Matsuoka-roshi often noted that we have to keep making small adjustments to the posture over time, “working your way through every bone in your body,” to finally find that “sweet spot” right in the middle. The rocking motion that we are encouraged to engage at the beginning and end of each session of zazen helps us find the center of the upright and balanced posture. Starting with a large, arcing pendulum swing to the left and right, forward and back, and / or around in circle, we gradually decrease the length of the arc to a smaller and smaller swing, or spiral, until it comes to center. In this way we can correct our own posture from time to time, and particularly when first settling into the posture. It also allows for the body's muscles and connective hard tissue to stretch and adapt for the greatest level of comfort. Zazen, as we say, should be the “comfortable way.” Reversing this motion at the end of the sit, starting with a small, then gradually larger pendulum swing, allows the body to loosen up, and relieve any numbness that may have set in during the session. Numbness does not necessarily indicate poor circulation, but the natural adaptation of the body to sitting still for long periods of time. In summary, we are looking to recover, or rediscover, the natural posture. In more primitive times, our ancestors sat around the campfire, sitting upright and still while hunting, in order not to spook the prey. Your body knows this posture. Listen to it. The design intent of the zazen posture is, in one sense, to return to our normal, natural posture, while remaining fully alert. The same may be said of the breath. The natural breath adapts to the pressures of the moment. When walking or running, we palpitate, breathing rapidly, and often, irregularly. When we lie down to sleep, our breath slows down to a more regular rhythm. Sitting in zazen is a bit like falling asleep while staying awake. Our body knows this natural breath, just as it knows the upright, balanced posture. In zazen, we relinquish our usual effort to control the body in terms of resistance to pain, allowing ourselves to go beyond our normal comfort zone. Likewise, we drop our tendency to control the breath, other than occasionally counting it, or some other measure of inducing more strict observation. We begin to see the breath slowing down as the body settles into stillness. If we pay close attention, we can feel our heartbeat slowing as well. We enter into a deeper stillness, our more natural state of being. While adjustments to the posture are primarily physical, we move beyond the purely physical as we turn our attention to the breath and attention itself. Traditional zazen instructions emphasize attitudinal adjustments, observing the natural process of breathing and thinking with scientific detachment, and less controlling impulses. This is especially helpful in dealing with the tendency of discriminating mind (S. citta) to vacillate, from one extreme position to another, just as the breath is continually shifting from inhaling to exhaling. We are all bi-polar to some extent. The analytical function of the mind is skewed toward self-survival, triggering the so-called “monkey mind,” that frantic, chattering creature behind the all-too-familiar internal dialog. The idea of “breath control” is ingrained in the culture, perhaps primarily through the popularization of yoga in the West, but also incorporated in such areas of endeavor as athletics, aerobic exercise, and technical training in singing, or playing wind instruments. The body is actually controlling the breath, in a subliminal context of oxygen deprivation relative to the degree of physical exertion involved in sitting, standing, walking, or lying down, exercising or running, as the case may be. Our degree of control over the breath on a conscious, intentional level is minimal. The main reason Zen meditation asks us to focus our attention on the breath is that, usually, we do not. Raising awareness of the cycle of breathing ‑ which is, after all, our main lifeline ‑ returns our attention to what is most important in life. The heartbeat represents a deeper level, the metronome of life. When we turn our attention to attention itself, we have reached the apogee of attention, having come full circle. Now, we are paying attention to attention itself. Here is where we begin to see the genius of Tozan Ryokai's cryptic: “Although it is not constructed, it is not beyond words; like facing a precious mirror, form and reflection behold each other.” Bodhidharma was not contemplating the wall, as the visiting pundits of China thought; he was contemplating nothing in particular, everything in general. Or we might say he was contemplating contemplation itself. The “self selfing self,” as Uchiyama-roshi termed it, in his unique turn-of-a-phrase, conjuring a “turning phrase” (J. wato) to describe the indescribable, the ineffable essence of objectless meditation (J. shikantaza). Here, once again, we have come to the end of language. As I closed the session on the design intent of Dharma, Buddhism's truth is uniquely experiential. Master Dogen's intent is the same as that of all Zen ancestors past, future, and present: apprising us of the futility of pursuing literal, linear understanding, especially in its manifestation as verbal expression. We are to turn our attention, instead, to the immediate and intimate, dropping away of the self of body and mind, before interpretation can interfere. For more detail on Zen's meditative approach to posture, breath and attention, listen to UnMind podcasts #119, #120 and #121. In the next segment, we will return to examining the passing pageantry of the endless, unremitting quadrennial, election-year campaign, from the unique perspective of Zen Buddhism.* * * Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Shinjin Larry Little

Ian introduces his translation of Daodejing, one that brings this classic text into the 21st century with contemporary language and colorful illustrations.

Here we are, almost at the end of the reign of Kashikiya Hime, with a couple of items, today. First is the reform going on with Buddhism, and, in particular, the state's involvement in selecting a "Head" of Buddhism to make sure that the religion is accountable to the State.  Then there are the dealings with the growing power of Silla, amidst the backdrop of a change on the continent from the Sui to the Tang dynasty. For more, check out our podcast website:  https://sengokudaimyo.com/podcast/episode-102 Rough Transcript   Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is episode 102: Temples and Tribute Iwakane and Kuranoshita stood on the deck of their ship, looking out over the waves and back towards their Yamato home.  Travel across the sea was always risky, but it was worth it.  Locals at the port on the southern tip of the peninsula were loading all sorts of goods into the hold of their ships, and when the two envoys returned home, they could only imagine how they would be greeted as heroes.  It had been a long journey, but they'd made it across the strait and upheld the interests of the Yamato court, and now they had a deal that could bring some measure of peace.  Not bad for a treacherous trek across the sea.  Next they just had to wait for fair winds and they could start the journey back to the archipelago. Looking out at the ocean, hoping to see some signs of the winds turning back from whence they came, it was then that they spied them—small dots that seemed to disappear and reappear on the horizon.  First just a handful, and then more and more.  As they came more into focus, their hearts no doubt sank.  It was an armada, fitted for war, and it was headed their way. ---- As we finish up the reign of Kashikiya Hime, aka Suiko Tenno, I want to deal with several events from about 614 to the year 624.  During this decade a lot happened.  Last episode we dealt with some of the smaller things, but two major things from this period were the further development of the Buddhist clergy—including bringing the institution under state control—and the reported invasions of Silla.  I say “reported”, because only the Japanese sources talk about them, but we'll talk about just why that might be.  Meanwhile, there were plenty of changes happening as the Sui dynasty transitioned into the Tang dynasty, and more. We're actually going to start with the changes to the Buddhist clergy.  This actually happened some time later than the rest of our narrative, but it makes sense to start here and finish up some of the things happening in Yamato, before expanding our view to the wider world. As we've seen, Buddhism officially arrived in Yamato by 538 according to our earliest record, though possibly it had been around in some form in the immigrant communities before then.  By the start of the 7th century, Buddhist temples were being built by some of the noble families of the court, including Soga no Umako, Prince Umayado, and others.  Originally, the Buddha was worshipped much as any other kami, but as nuns and monks were sent abroad to learn more about the religion, and as foreign monks were consulted on how things should be, they began to develop their own sangha, their own community, in the archipelago.  Those with interest or who took vows to enter the religion studied the sutras and other texts that had been brought over, and with the building of full-scale, continental style temples there would have been little doubt that this was something new and different. The tenets of Buddhism were those of non-materialism.  Adherents were supposed to work on loosening the bonds that kept them tethered to this mortal plane, including concepts of the self.  Monks were expected to be the ultimate examples of these teachings, especially seeing as how they dedicated themselves to learning the Buddhist Law.  Above all, Buddhist monks were expected to rise above base emotions such as anger, hatred, and lust. However, let's remember that these Buddhsit monks were only human, and it is also unclear how many had joined the monkhood entirely of their own volition.  For instance, back in 614, when Soga no Umako fell ill, we are told that a thousand persons entered religion for his sake.  Now besides the fact that the number of individuals is likely way off base—at most we see maybe 1400 monks and nuns across all of the temples only nine years later—this was not an uncommon thing to see in records of the time.  In Baekje, we similarly see large numbers of people taking orders on the behalf of a monarch or other person of importance.  The implication is that by having people enter religion—to take orders as a monk or nun—on your behalf would accrue to that person some measure of good karma.  This was seen as particularly important for the elite because they, of course, couldn't just become monks themselves—after all, if they did, who would be left to rule the country?  And so, they would have people do it for them, kind of like a version of “karma offsets”, where you get to continue to enjoy all the benefits of your worldly position by offsetting it with other people's devotion to religion. But one has to wonder how many people were just waiting around for some special royal or noble person to need some karma before taking orders.  After all, if someone was truly interested in taking orders, no doubt they could find a monastery and ask to join.  More likely, these were individuals who were impressed -slash- strongly encouraged to take orders on behalf of someone else.  This isn't to say that there were no true converts, nor that those who took orders in such a way never came to appreciate the Buddha's teachings.  However, it does, perhaps, make it a little more understandable when we learn that in 623 there was a major scandal in the Buddhist sangha when an ordained Buddhist monk apparently took an axe and struck his paternal grandfather. Murder was, of course, generally frowned upon—unless, of course, you were a member of the aristocracy and able to convict the person of something like rebelling against the court.  However, it was especially frowned upon by Buddhist monks, as it really didn't go well with the whole vibe that the Buddhist religion was trying to establish in the archipelago.  Anyone who entered Buddhism was supposed to be devoting themselves to the Three Treasures, not geriatricide. And we don't know why this monk did it, either.  Maybe he just chanted too many sutras and finally snapped, or maybe his paternal grandfather did something heinous and he thought it was his only solution.  Either way, this event sparked a major investigation of the Buddhist religion as a whole.  The court assembled all of the various monks and nuns and investigated just what had been going on in those temples, anyway.  Where they found wrong-doing, the courts decided to issue punishments. And apparently they found quite a bit of wrong-doing.  It isn't clear exactly what was going on, but there was enough that the Baekje monk Kanroku, or Gwalleuk in modern Korean, issued a memorial to the throne before the punishments were carried out.  In his memorial he detailed the history of Buddhism:  how it came from the West to the Han, and then 300 years after that to Baekje, and then how it had been transmitted to Yamato only 100 years after that—less than a century ago, really.  He noted how young Buddhism was in Yamato, and how the monks and nuns hadn't fully learned the Teachings of the Buddha.  As such, he begged for leniency for all of the monks other than the man who had killed his own grandfather—that was a punishment even Kanroku could not argue against. By the way, if the name Kanroku is familiar, we talked about him back in episode 94.  He was said to have been one of the teachers of Shotoku Taishi, and when he first arrived in Yamato we are told that he brought numerous books on various sciences with him, helping to kickstart a number of studies in Yamato.  He was clearly well respected by the court. And so the court heard this petition, and Kashikiya Hime granted Kanroku's request for leniency.  The monks and nuns were spared, except for the one, but that was not the end of the court's involvement.  Ten days later, they issued another ruling.  The court set up two official positions:  The Soujou and the Soudzu.  These two positions were created to oversee the monks and nuns.  Kanroku was made Soujou, or High Priest, and Kurabe no Tokuseki was appointed as Soudzu.  We are also told of another position, possibly one that already existed, as a member of the Adzumi no Muraji family was appointed as Houzu, the Head of the Law. These positions would help tie the practice of Buddhism to the court.  The temples were no longer simply autonomous units that could operate on their own.  Neither were they solely bound to the wealthy families that patronized them and helped pay for their upkeep.  The court positions provided a means of state accountability and oversight concerning the activities of Buddhism in the country.  After all, Buddhism, at this time, was largely seen as serving the state and the state elites.  While Buddhist doctrine might encourage the salvation of all sentient beings, to many of those sponsoring and setting up these temples, it was still a very transactional relationship.  The power of Buddhism was not simply in the siren's call of possibly throwing off the shackles of the material world, but also in the belief that Buddhist gods and Boddhisatvas could actively provide protection—both tangible and intangible—to the state and to the members of the court.  It is unlikely that farmers, living in their pit houses and working in the rice paddies, were thinking so much about going to the temple and what the Buddhist Law meant for them.  The nature of religion at the time was still one where the elites controlled the mysteries, and thus used that to justify their rarified positions. The idea of the position of High Priest may have been transmitted from the Buddhist traditions of the Yangzi river region and the southern courts.  Originally, in Yamato, it seems to have been intended as the chief priest of the country, as there was only one official sect of Buddhism.  This would change in later years as the position—and the Buddhist temples' relationship with the government—changed over time. Kanroku's time in this position seems to have been limited.  Less than a year later, in the first month of 624, a new priest arrived from Goguryeo, named Ekan, or Hyegwan in modern Korean, and he was made Sojo, or high priest.  Does this mean that Kanroku retired from the position?  Or perhaps he passed away.  Unfortunately, we aren't quite sure. Tradition holds that both Kanroku and his successor, Ekan, both were installed at Houkouji, aka Gangouji or Asukadera, the temple of Soga no Umako, demonstrating the power and influence that Soga no Umako's temple had at the time.  Ekan is also said to have been the founding patriarch of the Japanese Sanron school of Buddhism.  The Sanron sect comes from the Sanlun school of the mainland, also known as East Asian Madhyamaka, and was based on three texts—the “Sanron”—said to have been translated by Kumarajiva in the 4th and early 5th centuries. That both of these High Priests were installed at Houkouji definitely says something at the time.  It is possible that their dominion was simply over Houkouji, but an earlier entry suggests that was not the case, as in the ninth month of 623, some five months after the whole axe-monk incident, the Court ordered an inspection of temples of monks and nuns.  We are told that they made an accurate record of the circumstances of the building of the temples, and also the circumstances under which the various ordained individuals had embraced—forcefully or otherwise—the Buddhist religion.  They recorded information down to the year, month, and day that they took orders.  Based on that record we are told that there were forty-six temples in 623, and 815 monks and 569 nuns, for a total of one thousand three hundred and eighty five persons altogether.  That doesn't count the individuals working the rice land and otherwise helping provide for the upkeep of the temples themselves. As far as I'm aware, we don't have this actual record of the temple inspection, other than its summary here in the Nihon Shoki, but assuming it is true, it tells us some rather incredible things.  First, if we assume that Asukadera and Shitennouji were really the first two permanent temples to be built in Yamato, then all of this- the building of 46 temples, and the ordination of so many people- happened in the span of about thirty years.  That's an average of three temples being built every two years, and it probably wasn't that steady a pace.  It is entirely possible, of course, that many of the temples mentioned were still under construction.  After all, we saw how long it took to build Houkouji temple, or Asukadera, which we discussed back in episode 97.  Regardless, it goes back to what we mentioned about the temple building boom that took off, which also removed much of the labor force that would have otherwise been put to work building things like massive kofun. Also, assuming an even distribution, we are looking at an average of thirty monks or nuns per temple.  It was likely not quite so even, and with temples like Asukadera, or even Toyouradera, having many more monks and nuns  given their importance.  Furthermore, when Soga no Umako grew ill and supposedly had a thousand persons enter religion—which, as we've mentioned, likely wasn't quite that many—I suspect that many of those would have gone to Soga temples, such as Houkouji. By the way, on that one thousand people:  I would note that it is possible that some people only entered Buddhist orders temporarily, for a time, and that is why the numbers aren't larger.  Still, I think that Occam's razor suggests the simpler answer is that the numbers were simply exaggerated for effect by the Chroniclers, assuming that it even happened in the first place. So that was the story of Yamato expanding its state administration over the spiritual realm.  However, there was plenty of expansion they were doing in the physical realm as well.  They had expanded control to the island of Tsukushi, modern Kyushu, and were even dealing with the inhabitants of Yakushima, but they knew there was a much larger world out there. And so we see that in 613, two new ambassadors were sent to the Sui court.  They were Inugami no Kimi no Mitasuki and Yatabe no Miyatsuko.  We don't know much about the embassy that went though we know that they came back through Baekje the following year, bringing a Baekje envoy with them, because why not?  Baekje records talk about the Wa—that is the people of the Japanese archipelago—traversing their country on their way to the Sui court at various times, so this is all within the realm of what has been pretty standard, so far. The following year, we see that Silla sent a Buddha image to the Yamato court.  As per usual, our ever so faithful Chroniclers note that this is an item of “tribute” from Silla, as though they were some kind of vassal state of Yamato.  Which brings me to a point I've made before and I'll probably make again:  All history is political. The writing of history is an inherently political act, in that it attempts to capture some form of truth as the authors of history believe it to be.  What they choose to include—and what they choose to ignore—is all a choice. This should not be confused with facts: what actually happened and was observed.  But even the facts of the past  are all experienced through human senses and interpreted by human brains.  We can often only see them through what others have written or created, and what physical evidence remains, today, whether that is archaeological evidence, or even things like DNA or linguistic clues, passed down through the generations.  Keep this in mind the next time you hear someone talk about “historical revisionism”.  The stories we tell ourselves change as we better understand the world and the past from which we came.  To get upset about people providing a new vision of that past assumes that our previous understanding was somehow complete.  We might not agree with someone's take on it, but as long as we can agree on the facts, it isn't as if they are changing what actually happened, just providing a different understanding.  This of course gets much more difficult and convoluted when we realize that what we think of as facts might instead be suppositions, inferred from how we believe the world works. I mention this because looking across our various records we can see just how incomplete our understanding is of this time in Silla-Yamato relations.  We have to “pick sides” as it were, if we want to tell a story, or we could just throw our hands up in the air and say “who knows?”So let's talk about just what is missing from both the Nihon Shoki and the Samguk Sagi, two of our better historical sources from this time.  Clearly the Nihon Shoki has a pro-Yamato and pro-royal lineage bias, such that it is going to elevate the status of Yamato and the sovereign, almost completely ignoring any other powerful polities that may have once existed in the archipelago and placing Yamato on equal footing with the Sui dynasty, and above the countries of Silla and their ally, Baekje.  It is not exactly nuanced in its depiction. On the other side we have the Samguk Sagi.  Here we have a huge period in the 6th and 7th centuries with little to no mention of Wa or the Japanese archipelago.  This is especially true in the Silla annals, which only mention their interactions with Baekje, for the most part, and leave talk of Wa to the earlier years, before Silla grew into one of the three most powerful kingdoms on the peninsula.  Where we do find mention is in the Baekje annals, but even that is often sparse. This is likely for several reasons.  First off is the fact that the Samguk Sagi was written in the 12th century, over four hundred years after the Nihon Shoki was published.  This was the Goryeo period on the Korean peninsula, and so one might expect to see a greater focus on the former Goryeo, known to us as Goguryeo.  However, its author was Kim Busik, and the Kim family traced their roots to the royal lineage of Silla.  So he likely was plenty incentivized to prop up the Silla kingdom. Furthermore, it seems that the Samguk Sagi was pulled together from a variety of sources, often with second or thirdhand accounts.  For instance, they writers appear to have used Sui and Tang records to reconstruct what happened at various periods, especially in Baekje.   The “Record of Baekje” that the Nihon Shoki often cites appears to have no longer been extant for Kim Busik to peruse.  And so it is hard to tell what was left out for political reasons and what simply wasn't mentioned at all.  However, there is a note in the late 7th century, where the Silla kingdom complains about the constant raids and invasions by the Wa—raids and invasions that are otherwise not mentioned—that makes me think that perhaps there is something more to the records of Yamato and Baekje then might first appear.  It would be easy, perhaps, to dismiss what we see in the Nihon Shoki, but we are now only a century from when it was compiled.  So while the Chroniclers may have been biased in the way they recorded things, there is likely something there, even if they give themselves a larger role in the production. Alright, so enough caveats:  What does the Nihon Shoki have to say about all of this? We previously talked about the relationship between Yamato and the continent in Episodes 94 and 96, including prior attempts by Yamato to re-establish Nimna, which had been controlled by Silla since at least the 6th century, and Yamato's early contact with the Sui court.  And as mentioned above Inugami no Mitasuki and Yatabe were sent back from the Sui, returning with an envoy from Baekje in 615.  Then, in 616, a year after that, Silla sent a Buddha image as tribute.  In typical pro-Buddhist fashion, it is said that the image sent out rays of light and worked miracles.  Aston claims this was the gold image eventually installed at Houkouji—aka Asukadera. There is a bit of a respite in the record, like a show that took a season off during the pandemic.  We don't really have much mention of Silla or Baekje for about four to five years, just as it looked like we were starting to get regular communication.   That isn't to say the record is entirely blank, we just don't have records of regular contact with Silla and Baekje.  There is one record, which Aston dates to 618, though that may be a year off based on other sources, where a Goguryeo envoy arrives with gifts: flutes, cross-bows, and even catapults, we are told, 10 in all.  They also brought a camel, which must have been quite the sight, though I wonder how well it was doing after that voyage.  Finally, they brought some local products and two captives that had been taken during fighting with the Sui. This mention of Goguryeo fighting the Sui dynasty is rather significant, and it is part of the reason that many believe the Sui dynasty would fall in or around that same year.  Besides spending money on all sorts of public works projects—things like the Grand Canal, that would definitely be a wonder, but was also insanely expensive—the Sui dynasty was also fighting campaigns on their northern and southern borders, as well as facing raids by the Tujue, a group of eastern Turkic people.    The Sui had been pushing against Goguryeo, with whom they shared a border, and for the most part, Goguryeo had been pushing back.  At the same time, Goguryeo had some ambitious neighbors of their own on the peninsula—their sometime ally Silla being chief among them—so they had to also ensure that they weren't attacked from the rear as they were marshaling troops against the Sui. Fortunately for them, the Sui dynasty would eventually collapse, being replaced by the Tang.  Unfortunately, the Tang dynasty was not necessarily going to give up the push that the Sui had started. We'll probably need to do an entire episode on the Tang dynasty and Tang culture, as it would have a huge impact on all of East Asian culture, but for now, that can wait.  The death of the last Sui emperor set up a power struggle on the continent.  Li Yuan, Duke of Tang, took advantage of this and had himself proclaimed as the new Tang emperor, but he wasn't the only one contending for power.  Though he ruled from the capital at Chang'an, modern Xi'an, there were plenty of others trying to set themselves up as warlords and emperors in their own right, and Li Yuan would spend the entirety of his reign trying to quell these various threats and re-unify the empire under his rule.  Needless to say, there was a lot going on over there. As that was happening, around 621, Silla sent an ambassador to Yamato named, at least in Aston's translation, Imime, with the rank of “Nama”—a rank in the lower half of the Silla system.  Imime brought a diplomatic gift—that is to say “tribute” in the words of the Nihon Shoki—and a memorial for the Yamato court.  Apparently they hadn't brought memorials before, and this was the first time.  Memorials here are formal letters, typically referring to the type of letter from a subordinate to a superior.  I doubt that Silla was actually making themselves out to be a vassal to Yamato any more than Baekje, who is recorded as submitting numerous memorials, did the same.  However, the way diplomacy works, it would be understandable if the letter to a foreign ruler was presented in a flattering light.  Also, let's not forget that it was entirely possible that there was a bit of interpretation going on from one language, into the diplomatic language of Sinitic characters, and then into the native language of the court. So I think we can say that this is when Silla and Yamato started formal, written diplomatic correspondence.   These exchanges continued the following year.  Silla sent more envoys, and this time they brought a golden Buddha image, a golden pagoda, relics, and a large Buddhist baptismal flag, along with twelve smaller ones.  This was the Buddha image placed in the Hata temple at Kadono—which is to say, Hachiwoka Temple, known today as Kouryuuji, in modern Kyouto.  Other relics went to Shitennouji.  In addition, they brought the monks Esai and Ekou, as well as the physicians Ejitsu and Fukuin, bringing continental or “Tang” learning.  AT the same time, the envoys suggested that Yamato should send for the students that they had sent abroad to the Sui court, previously, as they had finished their studies.  They then launched into praise for the Tang court. And here we can say it would have likely been the Tang court.  As we discussed, the Sui dynasty had collapsed and a new dynasty, the Tang, had stood up in its place.  One wonders, then, about the students who had lived through those tumultuous times, and there may have been other reasons to reach out to the Tang court and restart their relationship.  It is also interesting that Silla appears to have close ties to the Tang—something that they would certainly work to strengthen in later years.  Silla's location on the other side of Goguryeo made them an ideal strategic ally to help put pressure on Goguryeo and force them to protect multiple fronts at the same time.  Besides the advice on bringing back students from the Sui—now Tang—court, I'd also like to take a moment and point out the gifts and the temples that were mentioned.  Shitennouji and Kouryuuji are both temples associated with Shotoku Taishi, but are also thought to have been closely related to individuals of Silla ethnicity in Yamato.  That they received the tribute coming from Silla is interesting. It looks like things were going well, but then, later in that same year, things took a turn.  We are told that Silla invaded Nimna, making Nimna fully a dependency of Silla. As we had discussed, before, Silla had long since taken Nimna and the other small polities around it.  It may be that they had retained some notional independence, as many of the kingdoms of this time were not necessarily fully established as we might think of a state, today.  However, any “invasion” was likely seen by Silla as simply quelling an internal dispute, assuming it happened at all.  What actually happened wasn't as important to us, however, as was Yamato's response. We are told that Kashikiya Hime considered an invasion, but Tanaka no Omi suggested caution, suggesting that someone be sent to the peninsula to figure out just what was going on.  Nakatomi no Muraji no Kuni, on the other hand, pressed for war.  He continued to beat that old drum claiming that Nimna originally belonged to Yamato, and that Silla shouldn't be allowed to have it.  Tanaka no Omi countered that it was better that Silla have it than Baekje, claiming that Baekje, Yamato's on-again off-again ally on the peninsula, could not be trusted to hold it—something of a strange stance.  Ultimately, Kashikiya Hime listened to Tanaka no Omi's advice, and she sent Kishi no Iwakane to Silla and Kishi no Kuranoshita to Nimna to see how things were going.  When they arrived at the peninsula, they were greeted by a single, brightly decorated ship.  When they asked whose ship it was, they were told it belonged to Silla, at which point they called into question why there wasn't a ship from Nimna.  And so the Silla sailors sent someone to bring out another ship, claiming that was the ship from Nimna.  The Nihon Shoki claims that this tradition of Silla greeting Yamato envoys with two boats dates from this time. To say I'm a bit skeptical is an understatement.  It sounds like Silla was just trying to appease the Yamato envoys so that they would deliver their message and go back home.  Perhaps they were putting on a show of Nimna's independence—who knows.  The Lord of Silla—an interesting flex by the Chroniclers, who have otherwise referred to the ruler of Silla as a “king”—sent eight high ministers, or Daibu, to provide Iwakane and Kuranoshita an update on the status of Nimna.  In response, the Yamato envoys apparently insisted that Nimna belonged to them and, at least according to the Nihon Shoki, Silla agreed.  Here I think we have to take the Chronicles with a bit of salt, and I really wish that we had better records for Silla, but unfortunately the sources we have from that side are silent about any interaction. Iwakane and Kuranoshita then began to plan the return trip with envoys from Silla along with more diplomatic gifts from Silla and Nimna.  With their work completed, they began the trek back to the islands.  Even if Silla was simply putting on a show for the ambassadors, they must have felt pretty good about themselves.  They had apparently settled the matter and were now on their way back to seal the deal.  All they had to do now was wait for a favorable wind so they could cross. And so they were probably taken aback when they looked out across the waters and saw boatloads of Yamato troops heading their way.  The Silla envoys saw this and immediately noped back to the capital at Gyeongju and left a lower level flunky to handle the diplomatic gifts, which Yamato probably already had loaded on board the ship.  Iwakane and Kuranoshita resigned themselves to the fact that the agreement they had brokered was now in tatters—they had just talked about peace and suddenly an invading army shows up.  So they shoved off and headed back to the archipelago. Apparently, while Iwakane and Kuranoshita were away, the hawkish faction of the Yamato Court had swayed Soga no Umako to their side, and he had pushed for the invasion.  Specifically, the Chronicles blamed the houses of Sakahibe no Omi and Adzumi no Muraji.  Apparently these two families remembered getting quite a pay out from Silla last time, when they took armies across the strait to help re-establish Nimna, but got basically paid to leave, and so they were hoping to do the same thing again. And so Sakahibe no Omi no Womaro and Nakatomi no Muraji no Kuni were made generals of a force that included a host of names of some of the prominent families as assistant generals.  Given all of the generals and assistant generals, it must have been a sizeable force, and the Chronicles say that it was ten thousand strong, though I don't know that we can trust any of the numbers, exactly. They made landfall and headed to Nimna, to prepare their attack and when the King of Silla heard they were there, Silla tendered their submission, and the generals sent back a memorial to Kashikiya Hime to proclaim their victory.  We aren't told whether or not Sakahibe no Omi or Adzumi no Muraji made any money on this venture, but they seem to have made out alright for themselves. Now, as I mentioned earlier, there isn't any really good corroborating evidence for all of this.  There is a note in 623 that Baekje sent an army to raid Silla's Neungno District, and there is the later 7th century note where Silla complains about the constant raids by the Wa, mostly referring to Yamato and the archipelago. There is one other thing about this period, however:  many scholars believe that this is the period where many of the stories of Okinaga no Tarashi Hime really became popular, and took the form that we mostly know them as, today.  As you may recall, Okinaga no Tarashi Hime is more commonly known as Jinguu Kougou or even Jinguu Tennou.  She was the wife to the sovereign known as Chuai Tennou and the mother to Homuda Wake, aka Oujin Tennou, someone who features prominently in the lineage of the current dynasty of Yamato sovereigns. We talked about Tarashi Hime and her much hyped “conquest” of the Korean peninsula back in Episode 40.  Many scholars treat Tarashi Hime as a fictional, legendary figure, possibly created specifically to mirror the reign of Kashikiya Hime, in the 7th century.  There are some who believe her story is actually based on raids and invasions by Yamato in the 7th century, especially given the scale and apparent control that she displays over the archipelago.  It is possible that in her day, assuming she did exist, that there was a much larger concern with subduing the Kumaso, which was probably more of an ethnic conflict between different cultures, with Wa forces eventually prevailing.  There was certainly commerce with the peninsula, so raids weren't out of the question.  But the scale of those raids may not have been quite as depicted. Again, though, it is hard to say.  The peninsular records are largely silent.  The Wa are depicted as almost more of a minor nuisance and they are more likely to give pride of place to Baekje forces in any allied assault, so it is really difficult to determine just what happened, when.  Regardless, we aren't finished with the peninsula.  There is still a lot more conflict yet to be seen. But, we are finished with this episode—and almost finished with this reign.  Next episode we'll cover the end of Kashikiya Hime's reign, when some of the cutthroat politics of the Yamato court will come to the fore.  The end of one reign and the beginning of another has always been a bumpy ride—has the enforcement of more continental style governance changed that at all?  We'll see. Until then, thank you for listening and for all of your support. If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for her 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.

Pastor Justin gives closing words for 2023 and hope to hold on to for 2024.

Our guest today, Sifu James “JC” Cox MQM, is a Lohan Warrior Priest Fa Shu Shakya, Founder of Golden Dragon Arts, & Founder of Naturally Organic Center Sifu JC (MMQ) has been passionately studying Wellness, Qigong, and Tai Chi Chuan for over 30 years. JC studied under Grand Master Dashi Steven Baugh from the Lohan School of Shaolin for over 20 years with extensive training in multiple disciplines and became a Medical Qigong Master from the International College of Medical Qigong. Sifu JC is also a Master Herbalist and Nutritionist with 30 years of personal consultation experience. He received training directly with Dr. Ceyu Cao in Chinese Medicine and from a Master Herbalist in Western Eclectic Herbalism for six years. With knowledge of over 500 different herbs, JC was also taught about internal and external formulas from ancient tonic herbalism through Grand Master Baugh. In this episode, Ivonne and Sifu JC, talk about: What is lineage and traditionWho is in charge of legacy?Childhood fire out of the fingertips?Emitting Energy out of the handsSuppressing and Releasing GiftsEmbodying QigongMeeting with the mastersThe answer to effective PrayerThe gift of being of service to others.Reforming oneselfLeaving behind what held you backCharacter refinementQigong the human manualThe Three Treasures; frugalism, filial piety, humbleness, returning to the rhythm of nature Buddhism, Daoism.Bodhisattva, Shaolin Lohan, Arahat path, and so much more…If you want to learn more about Sifu JC, visit his web page and follow him on social media:https://earthpowers.com/https://www.facebook.com/GoldenDragonArtsWatch episode on Youtube: https://youtu.be/k4GudaHxF0IPodcast produced by Brilliant Futures Productions.Sponsored by Delaflor Teachings Int. & Network for Human Empowerment TV.

In today's episode Mason takes the guest seat and sits down to chat with Melissa Ambrosini on her #1 rated podcast; The Melissa Ambrosini Show Melissa is a multiple bestselling author, keynote and TEDx speaker, and queen of mastering your Mean Girl.  In this explorative and thought provoking conversation, Mason shares the download on Taoist tonic herbalism, conscious conception/birth, how to incorporate SuperFeast herbs into your daily life/family culture, the signature China sourcing that makes SuperFeast so unique and the importance of tradition and lore in herbal cultivation. Mason also runs us through the practice of Gua Sha and emphasises the importance of connecting to the ancient roots that lay so deeply at its core. With a shared passion for holistic health, Mason and Melissa cover vast ground, their dialog spanning the realms of medicinal mushrooms, tonic herbs and Taoist philosophy. Whether you are new on the herbal path, are a sometimes herbal friend, or a seasoned pro, there are many pearls of wisdom littered for all throughout this informative conversation.     Mason & Melissa discuss: - Birth Magic & the conscious birth of Mason and Tahnee's two children. - Taoist Tonic Herbalism. - SuperFeast sourcing. - The Three Treasures; Jing, Qi, Shen. - Longevity and the merit of daily practice in the cultivation of it. - The SuperFeast origin story. - Herb dosage for postpartum, breastfeeding and children. - Gua Sha, what is it and how to utilise it in your life.   Resource guide Guest Links Melissa's Website Melissa's  Podcast Melissa's Facebook Melissa's Instagram Melissa's Twitter Melissa's YouTube Time Magic Book Wholy Mama Mentioned In This Episode SuperFeast YIN Gua Sha Tool SuperFeast YANG Gua Sha Tool SuperFeast QI SuperFeast JING SuperFeast I Am Gaia SuperFeast Astragalus SuperFeast Mason's Mushrooms Related Podcasts Gua Sha: Become Your Own Healer with Mason Taylor (EP#174)   Connect With Us SuperFeast InstagramSuperFeast FacebookSuperFeast TikTok SuperFeast Online Education   Check Out The Transcript Below: https://www.superfeast.com.au/blogs/articles/tonic-herbalism-taoist-practice-for-the-family-culture-with-mason-taylor-on-the-melissa-ambrosini-show-ep-209  

In the last several series of the UnMind podcast, we have been exploring some ways of intentionally bringing Zen practice to bear on various situations and circumstances of daily life in America. By extension these might apply anywhere on the globe today, where revolutionary changes in technology and exploding population growth have taken hold. Again, as Matsuoka Roshi would often say, “Civilization conquers us.” In navigating the deeper waters of Buddhism, this world — including so-called “civilization” — is sometimes referred to as the “Ocean of Samsara.” Samsara is likewise referred to as the “Saha world of Patience,” in that it tries our patience — unrelentingly, and on a daily basis. Just when things seem to be going swimmingly, “Someone is always coming along to take the joy out of life,” as Grandma Nelly would often say. “Saha” is defined on Wikipedia as: It is the place where both good and evil manifests and where beings must exercise patience and endurance (kṣānti). Buddha likened his Dharma teachings to a raft, one that we ride — read: “cling to for dear life!” — sailing across the ocean of Samsara to the “other shore,” Nirvana. There are various turning points in the process of navigating the roiling waters — some positive, some negative — as with everything else in life. Whether they appear as positive or negative is largely a matter of interpretation, of course. The famous Ox-Herding Pictures illustrate various turning points on the Path, generalized to fit most anyone's journey into what I call “The Original Frontier,” the title of my first book on Zen. By the original frontier I mean to point to the frontier of mind, itself. This is the frontier that Shakyamuni Buddha discovered, and entered, some 2500 years ago. It beckons to us still, today. Perhaps the first turning-point in the process of spiritual awakening precedes discovering the hoof-prints of the ox, the first of the ten illustrations. These marks are sometimes interpreted as indicating one's first inkling of the existence of the teaching, or buddha-dharma. The hoofprints resemble brush strokes, the obvious analogy being to the written record, which consisted of scrolls of painted calligraphy in ink in those times. Translation into today's printed book format comprises the medium by which most of us first stumble across buddha-dharma. However, something else — a prior turning-point— has to precede this event. In order to begin the quest for enlightenment, one has to feel that something is missing in their life. Otherwise, why would you even be looking? Master Dogen touches on this in his tract called Genjokoan (“actualizing the fundamental point”): When you first seek dharma you imagine that you are far away from its environsBut dharma is already correctly transmitted you are immediately your original self We are blithely skipping along with our everyday life, fat and happy, when one day it occurs to us: Is that all there is? “What's it all about, Alfie?” However normal our circumstances may seem at the time, and however rich and full our life may appear, there seems to be something that is not quite right, something missing. Matsuoka Roshi emphasized this as the source of our anxiety, uncertainty, and the very unsatisfactoriness of Buddhism's definition of dukkha, or suffering. Everyone feels this dis-ease, and some eventually come to Zen, to find what is missing. Other turning points in life can precipitate a crisis of confidence, one which drives us to Zen in the first place, or makes us question whether Zen is really right for us. Or whether it works at all, for anyone. Let's take a brief look at a few of the more obvious turning-points that come up with some frequency in life. These are FAQs brought up in private interview (J. dokusan) or practice discussion, from time to time. Perhaps you may see yourself in one of these pictures. Changing JobsOne of the most stressful turning-points that many people face today, and with ever-increasing frequency, is the need to change jobs. This may come about through a personal decision, or one made by one's employer. Or one's partner may receive an offer they cannot refuse, but it requires moving to another part of the world. In any case, the resultant demand for engaging in a job search, interviewing, and starting the new job, can be fraught and disruptive. Some worry that they can not afford to continue their Zen practice during the transition, either from considerations of availability of time, or from a financial perspective, or both, as a supporting member of the Zen community. These judgments may not be true, or fully thought through, but the pressure feels very real at the time. Zen practice — at home, or in a community — should not really be considered as necessitating an expense of either time or money, certainly not an expensive proposition. Zen is about the middle way between extremes, all about finding and maintaining balance in all things. In this sense, Zen is free. And portable. When going through a job change, or any other stressful turning-point, you may need Zen meditation more than ever. It will help you to make the right choices and decisions, if you allow it. When you get back on your feet, and find yourself in a more stable position — financially and otherwise — there will be plenty of time and wherewithal to support your sangha, and your teacher. You really cannot afford not to continue practicing Zen, and even more so when you are in dire straits. “Zen will get you through times of no money better than money will get you through times of no Zen.” (With apologies to the Fabulous Furry Freak Brothers.) DivorceDivorce, along with its true antecedents — unrequited love, unfaithfulness, or irreconcilable differences — is an even bigger bugaboo in today's society than losing your job. Though you might not think so, based on the treatment of divorce in pop media. It is often the theme of comedy; the butt of alimony jokes; a target of shadenfreude; and, in some recently publicized cases, even celebrated — with ceremonies akin to a wedding. Divorce often accompanies, or triggers, a change in employment and residential status as well. They say “bad things come in threes.” It is tempting to suggest that, if you are against divorce, just don't get married in the first place. This may sound less crass, and may make more sense, in the context of the life of monastics. But we do not pretend to be Zen monks or nuns. They surely have their critical turning-points as well. Householders may just have a lot more of them on a daily basis, especially given the complex society of today. I have been divorced once in my short life, and it is no fun. But the situation that led to the divorce was no bed of roses, either. Whatever the circumstances, divorce is definitely a turning-point. Whether it is “for better or worse” (a resonance on the wedding vows), it is, again, your call. If both sides are better off afterwards — as Buddha is said to have said about a “just war” — it may be considered a just divorce. Of course, there are always more than two sides to the dispute. Children often end up as pawns in the game, suffering even more short-term pain and long-term consequences than their parents do. Zen meditation is not a panacea, but can help to adjust to the new reality, even in these dire straits. Empty NestersSpeaking of parenting, there comes a time-of-life phase called “empty-nester,” at which point the rugrats are finally, and permanently (or so we hope) kicked out of the nest. Sometimes divorce follows on the heels of this exodus, and not coincidentally. The parents may keep the failed marriage together long past its shelf life, “for the sake of the children.” They may have decided to have children to “save the marriage” in the first place. In the context of professional market research, based on sociology, I suppose, there are various such “time-of-life” categories, tracing the normal flow of maturation, through biological and culturally-determined changes, from womb to tomb. Like most other models from the soft sciences, these are employed mainly to structure the marketing of goods and services. In the next episode of UnMind we will continue looking at turning points in our life, and how our practice of Zen meditation may help ease the transitions, and mitigate the sense of loss, as we move through the inevitable phases of “time-of-life.” As we witness the evolution of our own life, the evidence of the centrality of the teachings of Buddhism and Zen becomes ever more apparent, and not at all as pessimistic as they may have first appeared to us. The inevitability of aging, sickness and death, interpreted as negative developments in life, is accompanied by an increasing appreciation of their meaning and significance, and the importance of what we do with the opportunity. The good fortune of having been exposed to the Dharma and thereby being enabled to practice Zen and zazen in the context of the passing of time, is the real treasure of the Three Treasures. Please continue in your pursuit of Zen, no matter what stage of life you may be in.

Should you join a Sangha? Sangha, or community, is one of the “Three Treasures” of Buddhism, but is it really necessary? How important is it? There are many "Sangha Challenges" - reasons you might feel resistance to joining a community, or difficulties you might face as you practice with one. I discuss ways to relate to various Sangha challenges as opportunities for practice and growth. 

This is the fifteenth and final part of a special series on the sixteen Jukai precepts. The first segment is a talk on the precept given by the Reverend Jay Rinsen Weik Roshi as part of the 2021 Jukai class.  The second segment is a question and answer session for the precept given by Rinsen Roshi and Do'on Sensei as part of the 2022 Jukai class. If you would like to learn more about the Buddhist Temple of Toledo or to make a donation in support of this podcast please visit buddhisttempleoftoledo.org. Part of the Jukai Precepts series.

What does Yin and Yang, the Three Treasures, and Five Elements have to do with herbs? Logan Christopher, founder of Lost Empire Herbs, talks about the various health benefits of different herbs and how to take them. What are the best herbs to mix with coffee to balance out its yang effects? What is the best herb to nourish our qi? How do you identify toxic tree mushrooms in the wild? What are the best herbs to strengthen the thyroid and adrenals? Do you need to cycle on and off tongkat ali? Logan answers all of these and more. Order Lost Empire Herbs: https://lostempireherbs.com?oid=2&affid=225&sub1=CAMPAIGN_HERE&sub2=CONTENT_DESCRIPTION Order Mitolife: www.mitolife.co My website: www.matt-blackburn.com Music by George Henner https://georgehenner.bandcamp.com/

You can find the book I read from, Daniel Reid's "Guarding the Three Treasures," along with powerful breathing exercises and fitness routines at ClubQigong.com (link in bio).

The Three Treasures are the Law (Engine of Life), the Buddha (realization and experience of the Engine of Life), and the Sangha (community of minds sharing and assisting in the development of Buddhaness to experience the Engine of Life). Nichiren on Karma http://threefoldlotus.com/home/ebooks.htm

We are back looking at Buddhism in the archipelago, this time in the reign of Nunakura Futodamashiki, aka Bidatsu. For references and more, check out our blog page at: https://sengokudaimyo.com/podcast/episode-88   Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 88: Let's Give This Buddhism Thing Another Try. This episode we are going to return to the story of Buddhism in the archipelago—specifically what was going on into the next reign.  And what a fortuitous episode to do it on as well.  For those who aren't aware, “8” is an auspicious number in Buddhism, so I figure for episode 88, this makes for a decent topic. Now back in Episode 86, we saw the death of Ame Kunioshi, aka Kimmei Tennou, in 576 CE, just as a delegation of envoys arrived from Goguryeo.  As we noted at the time, Nunakura Futodamashiki no Mikoto, aka Bidatsu Tennou, succeeded him to the throne.  You may recall that Nunakura was the second son of Ame Kunioshi and his Queen, Ishihime.  His older brother, Yata no Tamakatsu no Ohoye appears to have been the Crown Prince, but then he passed away, and so Nunakura was raised up in his stead. In many ways, Nunakura represents the Old Guard at this time.  The Chronicles make it clear that he is a classical heir, descended through multiple royal lineages.  His father, Ame Kunioshi, was of course the latest in the lineage descending from Wohodo no Ohokimi, aka Keitai Tennou, while his mother, Ishihime, was the daughter of Takewo Hiro Kunioshi Tate, aka Senka Tennou, Ame Kunioshi's brother by another mother—quite literally.   In fact, one wonders if the reason for Magari no Ohine and Takewo, aka Ankan and Senka Tennou, even being mentioned as sovereigns in the Chronicles may have been because of the way that they therefore legitimized Nunakura's own reign, as some scholars have suggested that they really may not have ruled at all, and that really it was all Ame Kunioshi during that entire period that their reigns covered.  After all, most of the sovereigns up to this point have been descended through multiple royal lineages, and even Magari no Ohine and Takewo's reigns were depicted as though they were simply regents, holding the seat for their younger and more legitimate brother. Nunakura held fast to the old traditions in another way, too: We are pointedly told in the Nihon Shoki that, though he was of good character, he was not a Buddhist.  This is perhaps a curious statement to make—after all, none of the previous sovereigns have really been Buddhist, either—but then this is the first sovereign to take the throne since the archipelago had been exposed to Buddhist teachings, at least according to the narrative. From our perspective today, that doesn't seem all that strange.  Buddhism had just come to the archipelago and, honestly, it hadn't made that much of a splash from what we can tell.  Back in Episode 85, Soga no Iname had set up a temple and started worshipping an image that had come from the continent, but that initial attempt was sabotaged by others, including Mononobe no Okoshi.  The old families were, of course, rather invested in the system of rituals around their local kami and the socio-political power they derived from being in charge of those same rituals. Soga no Iname had passed away towards the end of the previous reign, and his son, Umako, took up the mantle as head of the Soga family, and his father's position as Oho-omi.  Meanwhile, Mononobe no Okoshi had also passed away, and it seems that at the head of the Mononobe family as a man by the name of Yuge no Moriya, who was confirmed in his position as Ohomuraji by the new sovereign—or at least that is what the Nihon Shoki tells us, and it may be because of his prominence in the story to come.  The Sendai Kuji Hongi claims that it was Moriya's brother, Ohoichi no  Mikari, who was made Ohomuraji, but there is little else.  Regardless of whether it was Moriya or Mikari, the power dynamics between the Soga and Mononobe families were still in a similar to the previous reign, just in new hands. Now, for all that the Chronicles stress how much Nunakura was not a Buddhist, neither was he particularly nativist.  He enjoyed the Classics that were being imported from the mainland, and presumably was able to read in the continental fashion.  He was also interested in ensuring good relations with the Korean peninsula—with both Yamato's traditional ally of Baekje, but also with the growing kingdom of Silla.  Still, Buddhism was off the table for him. For the most part his reign started similar to any other.  After coming to the throne, in 572, he confirmed his wife as Queen, with his mother being hailed as the Queen Mother.  He also set up his own palace site at Ohowi in Kudara, in the land of Kawachi.  Interestingly this appears to place him outside of the Nara basin—certainly outside of the lands of the Soga.  However, the area that he settled in, Kudara, is interesting because that is the same reading given to the characters for “Baekje”.  In fact the kanji, or Sinitic characters, that they use are the same as “Baekje”, and if you didn't know otherwise you would likely read them as something like “Byakuzai”.  However, just as many characters for the Han and Tang dynasties are read as “Kara”, likely referencing the fact that things came to the archipelago through the Kara states, the name for Baekje was rendered as “Kudara”. And to be honest, I've never seen a good reason why the characters came to be read this way, or even whether or not that was the reading when the Chronicles were compiled.  Certainly it was the authoritative reading later on, and there are plenty of placenames that use that reading as “Kudara”.  Still, I'm not absolutely certain when that reading became common, but that is how these kanji are often pronounced, today, for whatever reason. Now just because Nunakura wasn't a Buddhist didn't mean that Buddhism wasn't still making inroads into the islands.  And while the Soga family would stand at the forefront of Buddhist proselytization, our first actor is actually a little different, and largely forgotten, from what I can tell.  His name was Ohowake no Miko, or the royal prince Ohowake. This name doesn't do a lot to help us identify him.  He's a royal prince, meaning he had a direct claim to the royal lineage, born to one of the sovereigns or their progeny.  “Oho” means “Big”, or “Elder”, and “Wake”, well, that's a bit more complicated.  Based on the way it is used in older names it would appear to be a title or honorific of some kind.  Traditional Japanese etymology claims that it comes from the fact that “Wake” comes from “Wakeru”, to break, cut off, or separate.  So basically they come from a line that has been “cut off” from the royal lineage, but they still have royal blood.  This seems a little suspect to me, personally.  I do wonder if it could be related to the term “Waka”, which also shows up a lot in names, but that is a stretch.  Instead, I think it may be an old title, or kabane, for a person of not insignificant rank.  Still, it isn't clear what is meant, and even then, this is a pretty generic name that doesn't tell us much about who this guy actually was.  One theory is that this is another name for someone mentioned elsewhere in the Chronicles, perhaps even one on the later sovereigns.  People at the time that the Chronicles were written knew who it referred to, but it is much harder to piece together, today.  Another suggestion is that this “Ohowake” was someone who was otherwise written out of the history for some reason—all except for here.  Of course, why they were written out one could only fathom a guess.  Finally, there is the thought that the name could be misspelled.  Back in the time of hand copying, over thousands of copies it would be easy to slip up once or twice in the thousands of characters they had written, already.  Later scribes then faithfully copied the mistake, and suddenly a new name is born.  Even then, though, I'm not sure we could make a good guess as to who this really was. What we do know is that in 577, this royal prince known only as “Ohowake” in the Chronicles went to Baekje, presumably as an ambassador for Yamato, and returned with religious books and six individuals, including monks, a nun, an architect, and a Buddhist image maker.   It is significant, that what this royal prince brought back was more than just books this time.  Now, there were artisans being imported who could actually make Buddhist statues and temples here in the islands.  They would have known how those temples were built, the significance of the layout, how the wooden beams were carved, and even how the distinctive rooftiles were made.  And this wasn't just different craft techniques - there were rules for how a temple was supposed to be constructed, the different buildings, even the relics to be buried underneath a building to help make it sacred.  Likewise the images also followed particular rules.  Whether it was the image of the Buddha, or of one of the many accompanying deities, it wasn't enough to be a stone carver or a woodworker—Buddhist imagery was its own thing.  All of this was very different from other artforms and architecture in the archipelago at the time.  It is also telling that Ohowake brought back monks and a nun.  Specifically they had brought monks who specialized in various practices, including meditation and mantra recitation.  You may recall that earlier the people of the archipelago had received images and texts, and it seems that Soga no Iname was trying to piece together what to do based on the texts—likely interpreting all of it through the eyes of the local religious practices of the time.  An ordained monk and an ordained nun, however, would have known the proper rituals and how they were to be conducted.  But almost more importantly, you needed Buddhist monks and nuns to make other Buddhist monks and nuns —although technically you typically need more than that, you should have a Sangha, a Buddhist community.  While traditions vary, it would seem that you need at least four monks to make a Sangha, and some traditions require at least ten —and I presume the same or more for women.   Whether or not they could authoritatively conduct all of the rites, the monk and the nun could, one assumes, teach how they were supposed to be done.   These newcomers appear to have been ensconced at a place called Ohowake-ji, or Ohowake temple, in Naniwa.  Some suggest that this may be in error and that “Ohowake” was a typo for “Ohogori”, an official residence for envoys traveling to and from Japan.  If this latter is true, then much like Soga no Iname had turned his house into a temple, these Buddhist teachers may have been staying at the Ohogoori-ji, and there was a scribal error of “Wake” for “Goori”.  This theory also notes that the word “Ji”, or “Tera” in the kun'yomi reading, originally meant an official government building, but gradually shifted to referring to Buddhist temples as Buddhism made its way across the desert, through Yellow River and Yangzi river valleys. By the time it made it to the Korean peninsula and across the strait to the Japanese archipelago, Buddhist temples were all using the suffix “-Ji”.  The problem with this theory is that we don't really see the character “ji” or “tera” used in the government building sense in other instances from this time, and so it seems a bit of a stretch to suggest that is what is going on here.  Personally, I envision that they did stand up a temple, though the actual location and design—let alone the artifacts within—have been lost to time.  Ohowake's import of Buddhist expertise wasn't it for Buddhism during Nunakura's reign, however, as things continued to trickle in.  In 579, for example, Silla envoys brought a Buddhist image, indicating that they, too, had taken an interest in this foreign religion, and they were using it as part of their diplomacy.  This may have been a further reason to pressure Yamato to at least look into the religion and join the larger world of Buddhist countries, but it doesn't seem to have swayed the sovereign—at least not in any obvious way. Five years after the gift from Silla, in 584, Soga no Iname's son and heir, Soga no Umako, decided to give this interesting new religion another go.  The atmosphere by this point was a little different: still not entirely hospitable, but there had clearly been more and more interest in Buddhism since its first arrival fifty years before.  In addition to the growing acceptance of this foreign religion, however, there were some key political aspects as well that may point to why Soga no Umako decided to act. You see, Nunakura, at the start of his reign, had been married to a woman named Hirohime, who was the daughter of Okinaga no Mate no Miko.  The Okinaga family doesn't get quite as much press as others, but seems to have been relatively powerful; and let's not forget that there was a sovereign, Okinaga Tarashi Hime, aka Jinguu Tennou.  They had not only supplied Hirohime as a daughter to the current sovereign, but their name is found in the lists of people who had produced wives of the sovereign going back for several generations.  Hirohime was the queen, and no doubt one of her progeny was expected to eventually come to the throne and rule as sovereign.  However, in 576, just five years into Nunakura's reign, Hirohime passed away.  This tragic event nonetheless left a bit of a political void in the form of the Queen, whose offspring would no doubt possess some serious political chops, whether or not they actually ruled.  Fortunately for the Soga, they had an answer: Toyomike Kashikiya Hime, the daughter of Amekunioshi and Kitashi Hime, which made her half-sister to Nunakura, but more than that, it made her the niece of none other than Soga no Umako, since her mother was also a child of Soga no Iname.  And without spoiling too much, put a pin in her name—we will definitely be coming back to her in later episodes.   It is unclear whether Kashikiya Hime was already one of Nunakura's  consorts or if she was instead promoted directly to queen, based on the way the Chronicle talks about it, but Queen she did become.  We are told that she was taken up at the “urging of the court”, and probably by certain prominent figures therein, and so the Soga's plan to marry their daughters into the royal lineage and thus use blood ties to more closely bind themselves to the central authority appears to have been working. This also meant that as Umako tried once again to get Buddhism off the ground, he now had a supposedly friendly figure in the royal bedchamber, who could help whisper in the sovereign's ear.  So he had, presumably, a little more clout than his father had when he had tried to set up a temple. To start things off, Soga no Umako had heard about two Buddha images in the archipelago, and he went about acquiring them.  The first was a stone image of Miroku, aka Maitreya, the future Buddha who was said to come in another four to nine thousand years to remind people of the Dharma once again.  This had been brought from Baekje by an immigrant known to us as Kafuka no Omi.  The other was an image of the Buddha, presumably Gautama, the historical Buddha, in the possession of one Saheki no Muraji. With these images in his possession, Soga no Umako went looking for someone with previous knowledge of Buddhist practices to assist.  To do this he enlisted the help of Kurabe no Sukuri no Shiba Tattou, along with others.  Tattou is traditionally thought to have come from the continent, possibly as early as 522 CE, about 63 years earlier.  The Fuso Ryakki, compiled in the eleventh century, claims he came from the “Great Tang”, even though that dynasty had yet to have been established, and that he had immigrated to the country of Yamato, where he built a grass hut and installed an image of the Buddha.  While this is likely a bit of exaggeration on the part of the ancient chroniclers, to make Tattou seem like the perfect Buddhist resource, it is likely that Tattou did come from the continent or was a descendant in the first or second generation, and that he had some knowledge about the religion.  This made him perfect for Soga no Umako, who needed someone who knew what to look for in others who might be able to assist him in once again setting up a temple of his own. Sure enough, Tattou found someone: a former monk from Goguryeo, named Ebin in Japan, now living in Harima, who had gone back to being a layperson.  This is not as unusual as it may seem, as there are many reasons that someone might leave the monkhood, and even later return back to it.  Whether or not he was currently an ordained and practicing monk, Ebin would have known the rites and how to proceed. Here I would note that it seems a bit odd that Umako would have searched high and low throughout the immigrant community if the temple of Ohowake was still there in Naniwa.  Why didn't they just ask someone from that temple to come and get things kickstarted for them?  Unfortunately, we don't know, though it is possible that the temple of Ohowake had already failed for some reason. And so the former monk, Ebin, was brought on board Umako's little project, and there are some sources that suggest there was a nun as well, known as Houmei, but I didn't notice her name in the Nihon Shoki.  Ebin—and possibly Houmei—were first told to instruct none other than Tattou's own daughter, Shima, or possibly Shimane, to become a Buddhist nun.  This may have been at least in part because Tattou's family clearly already had some familiarity with Buddhism, and there may have also been some linguistic advantages depending on the languages they knew and spoke—especially as much of what had come over was probably written in Sinic characters. Shima was given the Buddhist name of Zenshin, or more appropriately Zenshin-ni.  This was another common practice, at least in East Asia, where new initiates would take a Buddhist—or more appropriately a Dharma—name when they were ordained.  We'll see this a lot, and you have no doubt encountered such names elsewhere.  They are typically made up of two kanji, or Sinitic characters, and pronounced with the On'yomi reading.  The name is often given by a teacher and emphasizes some Buddhist virtue or teaching that is considered particularly apt.  In this case “Zenshin” would appear to mean something like “Auspicious Belief”. Two other women were taken on as students—or possibly as servants, or just junior nuns—along with Zenshin.  They were Toyome, daughter of Ayabito no Hoshi, who became Zenzou, which would seem to indicate “Meditative Storehouse”; and Ishime, daughter of Nishigori no Tsubo, who became Ezen, or something like “Blessed Fortune”. With three nuns, Soga no Umako built a Buddhist Temple onto the east side of his home where he enshrined the stone image of Miroku, or Maitreya, the future Buddha, and he had the three newly minted nuns worship there while Shiba Tattou and Hida no Atahe provided them support and sustenance. Although they were ordained and worshipping a Buddhist image, it is interesting that Umako chose women to become nuns, rather than monks.  There is some thought that, for all of the Buddhist instruction, Umako was still following a popular indigenous model of worship, where the three women were essentially acting in place of female shamans, a tradition that would appear to have been common on the archipelago all the way back to Queen Himiko, and hinted at in various places within the Chronicles, including the very stories of the kami themselves.  One also questions just how much the women knew regarding Buddhist practice, despite having a teacher who was formerly a monk.  There are some suggestions that the women themselves were rather young, with one note claiming that Zenshin was only twelve years old when she was ordained—hardly an age where one expects her to be leading, let alone teaching, about a foreign religion from another country. Furthermore, the terms used surrounding the nuns' “worship” also leads one to wonder.  The word used is “sai” or “matsuri”, which is sometimes translated as “maigre faire”, or abstinence, but here likely refers to some kind of meal or feast.  This was possibly a Buddhist vegetarian feast, though the idea of a feast as worship seems to dovetail nicely once again into the local practices surrounding kami worship as well. From this first meal, Tattou supposedly found a “relic”, by which would seem to be meant a relic of the Buddha.  Now what a relic of the Buddha was doing in the Japanese islands, so far away from the Indian subcontinent, might seem to be a pertinent question, but that is where you would be wrong.  You see, according to some traditions, the body of the Buddha had transformed through miraculous processes into hard crystal or glass stones, which themselves had made their way across the world.  This was fortunate for Buddhists, who therefore didn't need to send away for fresh relics from India every time they needed to found a new temple, they just had to find appropriate relics where they were. To test the relics—we aren't given much more of a description of what they were—Soga no Umako took a giant iron maul and brought that hammer down on the relic Tattou had found.  However, rather than the relic shattering, the iron maul broke, instead, along with the block of iron they had put underneath of it.  After testing its strength, the relic was placed in water, where it would float or sink depending on what was desired.  These supposedly proved that the relic was holy, and so it was used to inaugurate a new pagoda.  The pagoda was built on top of the Hill of Ohono, or large field, and we are told that they had the nuns conduct another ritual feast prior to placing the relic in the top of the pagoda, recalling the purpose of the pagoda as the replacement for the stupa, the repository for relics of the Buddha at a temple complex. In the background of all of this, Yamato was apparently experiencing their own epidemic.  We are told that pestilence was in the land, and Soga no Umako himself became ill.  Trying to ascertain the cause of his own illness, Umako enlisted a diviner, who told him that the pestilence was a curse sent by the Buddha worshipped by Soga no Umako's father, Soga no Iname.  Once again we see the Buddha being treated more like a kami.  After all, why would the one who came to save all sentient beings curse someone?  And yet they did seem to believe that this curse was due to the way that the previous temple that Iname had set up had been torn down and the image tossed, unceremoniously, into the Yodo river. And since the cause of the pestilence had been determined by a diviner, apparently that was enough to get Nunakura on board.  Whether or not he personally worshipped the Buddha, he allowed Umako to worship the image so that he could appease his father's gods and hopefully recover. Shortly thereafter—less than a week later, if the dates are to be believed—we start to really get a sense of déjà vu, as Mononobe no Yugehi no Moriya, son of Mononobe no Okoshi and the current Ohomuraji of the Mononobe family, remonstrated Nunakura over this whole Buddhism thing.  Just as Okoshi had done decades previously, Moriya claimed that the whole reason that there was an epidemic in the first place was because they had once again welcomed Buddhism into the land, and that they needed to put a stop to it.  Nunakura was swayed by his arguments, and he took back what he had said and issued an edict that demanded that the worship of Buddhism cease. Here we see, once again, the destruction of the Buddhist temple, but this time around we are given much greater detail.  For one thing, Moirya seems to have taken rather a lot of pride in this.  He went to the temple with his men, sat down in a chair, and from there he oversaw the destruction of the pagoda, the temple, and even the stone image.  Whatever couldn't be destroyed was taken to the Naniwa canal and thrown into the waters. As he did all of this, the Chroniclers record that there was wind and rain, but no clouds, not quite unlike the idea of a fox's wedding—an interesting phenomenon where you can have the sun, usually in the morning or late afternoon, shining at the same time that rainclouds overhead are opening up the heavens are pouring down. Moriya simply donned a raincoat, and then he upbraided Soga no Umako and all of his followers, trying to shame them.  He then had Sukune call forward the various nuns, who were stripped of their “three garments”, a term for the traditional Buddhist robes, although in East Asia this was eventually replaced with the single kesa over several lower garments, to help fend off the cold.  Here it is unclear if just a kesa is meant, or if they were dressed in an attempt at clothing from the Indian continent.  The nuns were then imprisoned and flogged at the roadside station of Tsubaki no Ichi, otherwise known as the Tsubaki Market. Despite thus cleansing the land of Buddhist influence for the second time, the pestilence didn't stop, and people continued to grow ill and die.  In fact, there was an embassy planned to talk about the Nimna situation once again, but both the sovereign, Nunakura, as well as Mononobe no Moriya himself, became ill and were afflicted with sores.  Once again, the land was plagued and people were dying.  According to the Chroniclers, who were, of course, writing after the fact in a well-established Buddhist state, the people started to privately complain that clearly Buddhism hadn't been the problem.  In fact, perhaps Soga no Umako's diviner had been correct all along and the plague was actually because they *hadn't* accepted Buddhism, rather than a punishment for neglecting the local kami. A few months later, Soga no Umako sent another message to the sovereign.  He was still ill, and hadn't recovered, even with Moriya “purging” the influences of Buddhism.  Umako claimed that the only things that would cure him were the Three Precious Things, which is to say the Sanzou, or the Three Treasures of Buddhism:  The Buddha, Dharma, and Sangha.  Based on the severity of the disease, Nunakura authorized him to worship privately, and the nuns were allowed to assist him.  He rebuilt the temple and he provided for the nuns, himself.  Eventually, Umako recovered, but unfortunately, the sovereign did not.  Nunakura Futodamashiki, aka Bidatsu Tennou, died in 585, laid low by the plague that had swept through the land. At the funeral, the politics were on full display.  Soga no Umako had no love lost for Mononobe no Moriya, nor vice versa.  As Umako was delivering a speech, Moriya made a comment that with his extremely long sword at his side, Umako looked like a fat little sparrow that had been pierced through by a hunting shaft.  Meanwhile, Umako noted that Moriya was shaking as he gave his speech—whether from emotion, nerves, or something else we don't know—and so Umako suggested hanging bells on him, so that they would jingle as he shook.  From this rap battle on out, the feud between the Mononobe and the Soga would only grow. There is another account of all of this, buried amongst everything else, that claims that Mononobe no Moriya, Ohomiwa no Sakahe no Kimi, and Nakatomi no Iware no Muraji all conspired together to destroy the Buddhist religion.  They wanted to burn the temple and pagoda that Soga no Umako had built, but Umako opposed the project and would not allow it, or so we are told.  Here it is unclear if we are talking about the previous temple or the rebuilt one, but the names here are interesting.  Of course we know that the Soga and the Mononobe were going at it, and the inclusion of Nakatomi no Iware simply picks up the previous alliance between the Mononobe and Nakatomi, both of whom had been active during the assault on Soga Iname's temple.  Lastly, though, there is Ohomiwa no Sakahe no Kimi, which is interesting.  This figure would appear to be from the Ohomiwa family and region, likely drawing some amount of respect from their connection with Mt. Miwa itself, and the ancient worship that went on there.  So, in this version there really is a triple threat of “the old guard” banding together to resist this newfangled foreign faith. Incidentally, this same figure, Ohomiwa no Sakahe no Kimi, also appears just after the death of Nunakura, when Prince Anahobe figured he could just waltz in and take the throne on the assumption that he was owed it by birth.  He was a half-brother to Nunakura, son of Ame Kunioshi and his mother, Wonanegimi, who was another daughter of Soga no Iname.  Anahobe was therefore nephew to Umako, and perhaps that is one of the reasons he thought he could just waltz in and take his seat at the head of government.  But Prince Anahobe was foiled by none other than Ohomiwa no Sakahe, who posted a guard around the palace and made sure that nobody defiled it until a new sovereign had been identified by the court.  Anahobe voiced his complaint that Ohomiwa was protecting the court of a “dead king”, and that they should instead come to the court of a “living king”—presumably he meant his own. But that will take us past this point, and there are still some other details of Nunakura or Bidatsu's reign I want to touch on, such as his dealings on the continent, but here we can see how Buddhism and the feud between the Soga and the Mononobe was in full swing, and that will definitely play a large part in future episodes.  In addition, we'll see how this time, Umako wouldn't take things lying down.  He was going to get this Buddhism thing to stick one way or the other, and we'll see what happens when he finally founds the first permanent temple in Japan; a temple that, while perhaps not as grand as it once was, continues to operate into the modern day. Until then, thank you for listening and for all of your support.  If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Asymmetrical.Of necessity it is —But need not stay so.* * *Welcome back to UnMind, the podcast in which we tap into Design Thinking to inform our approach to Zen practice and daily life in modern times, especially in America. After the last series posted at midsummer last year — five episodes in which we summarized thirty-two prior segments on the intersection of Design Thinking and Zen — we decided to take a much-needed hiatus to reconsider the overall direction of the podcast itself. The prior three segments on the Three Treasures of Buddhism — Buddha, Dharma, and Sangha — were the inaugural series of the reboot, examining what we would refer to as their “design intent.” That is, how “Buddha practice,” interpreted primarily as time in meditation, is designed; what effect it is intended to have; and the same analysis applied to Dharma and Sangha. These ancient concepts are subject to misunderstanding in a culture underpinned by Judaic and Christian memes. I chose to approach them from a “form follows function” perspective, an established meme in Design circles. An evolutionary biologist tells me this is reversed in biology: function follows form, sans Designer.In the next series of segments we will take up various pairs of associated concepts to likewise hopefully shed some light on the connections between them that I glean from both Zen and Design angles. With this week's installment we will examine the most dispositive and determinative — and often fraught — relationships within the professional field of Design as well as that of formal Zen training, those you enjoy with your mentors. AKA the teacher-student/student-teacher relationship.In “Follow the Meander – An Indirect Route to a More Creative Life,” by Keisei Andrew Dietz, a long-time member of Atlanta Soto Zen Center (ASZC) who is a creativity and branding consultant as well as an excellent writer, he relates that following a long and feckless interview of my teacher, Matsuoka Roshi, by an FBI interrogator, the Enemy Alien Board of WWII in 1944 concludes by recommending:The Board particularly wants to point out to the Department that in their opinion this subject is a dangerous alien enemy.In the years leading up to the declaration of war with Japan, incoming Zen priests were suspected of being spies, as was eventually the entire Japanese population, which led to their infamous internment. When you read the text of the interview, especially if you knew Sensei, you can see that he was just honestly answering loaded questions by questioning why he would do any such thing as the interrogation suggested, such as going to Mexico, if such an order came from Japan. Why would he? That the interrogator concluded that Sensei posed a threat is truly laughable. His intent in coming to America was entirely altruistic, bringing the compassionate teachings of Zen and its practical method of meditation, zazen, to the people of his adopted country. The FBI agent did not understand that Sensei was, indeed, a “dangerous alien enemy,” but on a whole ‘nother level. His mission to America was indeed dangerous, in that it was intended to inculcate — in those Americans who became his students — an independence of thought, combined with an interdependence of action, that is truly subversive to any governmental effort to propagandize, or brainwash, its citizens. Political or ideological systems require dependent thought and codependent action on the part of their subscribers to be effective. Thus, introducing Zen to any society is the most subversive thing you can do. But no harm no foul. Sensei harbored no ill will. Zen's subversive influence has little to do directly with the social dimension, other than as a side-effect, but instead operates on the personal level. The nesting spheres model puts this in context (see diagram). Matsuoka Roshi would often say, “The Zen person has no trouble following the sidewalks.” In other words, it is not necessary to be nonconformists on the social level, e.g. fomenting a political movement as such, because Zen practitioners constitute such radical anomalies on the personal level. The propagation of Zen in America is taking place on a near-subliminal level, like the innovative selling of Tupperware through invitational parties in peoples' homes, instead of through retail stores. Zen followers do not usually make a public display of their practice, and its values do not provide a basis on which we would mount a campaign to reform society in our image. The real revolution begins at home, remaining virtually undetectable on the surface. True independence is as alien to conventional society as you can get. After all, society itself is subject to the three cardinal marks of Buddhism's dukkha: impermanence, imperfection, and insubstantiality. Further, any society's intentional evolution is exacerbated by human venality, as we witness on a daily basis here in the USA and all over the globe. Zen's embrace of this kind of humility is illustrated in the closing lines of an ancient Ch'an poem, Hokyo Zammai—Precious Mirror Samadhi, by Tozan Ryokai, founder of Soto Zen in 9th century China:Ministers serve their lords; children obey their parentsNot obeying is not filial; failure to serve is no helpWith practice hidden, function secretly like a fool like an idiotJust to continue in this way is called the host within the hostVery Confucian, the take on serving and obeying in the first two lines, but this does not amount to an unthinking endorsement of mindless conformity. “Fool” here is akin to “God's fool,” which does not constitute a pejorative but indicates the highest praise. The term “idiot” in the modern idiom denotes “a person of low intelligence,” an “ignorant person,” or simple, abject stupidity. But the Greek root term stresses the “private person,” the aspect of simply being a layperson. The “host within the host” is the most intimate sphere of conscious awareness, being the person within the person, having little to do with any social interaction. Both can be true at the same time, as in “inner person vs. outer person.”In Andrew's estimable book, which lays out his recommended nonlinear approach to the creative life, he emphasizes the importance of finding and appreciating one's mentors. After noting that he considers himself a “subversive in training,” he quotes my latest online Dharma Byte of that time (https://storder.org/dharma-bytes/), in which I wrote about Zen and revolution:Zen is countercultural. The main social or political issue with Zen practice, fully understood, is that it leads to true independence. Not only of thinking, but even of motive. The personal revolution that zazen can bring about can also knock the supports out from under our unthinking obedience to the dictates of the culture.“Follow the meander.” Highly recommended, both the book and the process. Admittedly it is a bit odd to be quoting another writer quoting myself. But Keisei is here treating me as a mentor, his mentor, one of several he mentions in the book. His sweeping account of the meandering role of mentors includes some interesting factoids about R. Buckminster Fuller, and my encounters with the great man, including one that a fellow Institute of Design student, studying photography under the direction of Harry Callahan and Aaron Siskind — two of my erstwhile and estimable mentors — captured on film (see photo).Andrew notes the starburst clock apparently emanating from my skull while talking with Bucky, an intentional capture by my photographer friend, Steve Hale. Bucky always had this effect of blowing the minds of his audience, and still does. Search and find his recorded monologs in the cloud to see for yourself. In training, in both Design and Zen, your relationships to your mentors become all-important, shaping your views of the profession, as well as the practice and meaning of Zen and meditation, respectively. Of course, there are many other fields in which this holds true, basically for any apprentice mode of training with a journeyman or master of the trade. But in Zen, mentors are regarded as familial-level relations of some degree of intimacy, such as “dharma-father” or -mother, -sister, -brother, -grandfather, -uncle, et cetera. Shakyamuni himself was said to regard others as his “children,” and not in a condescending way, and would often refer to his followers as “good sons,” if we are to believe the written record. But Buddha was also known for not suffering fools gladly — “fool” being defined as “a person who acts unwisely or imprudently” or “a silly person” — in contrast to the “fool” in the great Zen poem above, where it connotes “a person devoted to a particular activity,” in this case, the secret practice of Zen. This point was illustrated several times in Buddhism's early history, when upon one occasion — ostensibly the last major teaching that Buddha gave, now referred to as the Lotus Sutra — he was told that certain pundits had come to debate. He is said to have said something like, “They are free to go.” Even Buddha realized that he would not reach everyone with his message, and as Matsuoka Roshi would often say, “Zen is not up for debate.” Buddha also explained — when asked by his devout followers why it was that some people did not show him the respect they thought he deserved — that these recalcitrant seekers had been his students in past lives, and that he had treated them badly, and so they were unwilling to follow him in this lifetime. Master Dogen likewise admonishes senior monks not to treat juniors unfairly, a more modern variation on this same theme, from 13th Century Japan. Perhaps the most neutral comment Buddha is said to have made on the teacher-student relationship arose from a confrontation he had with a young man he met on the road. This wannabe monk pressed the Great Sage to answer the “Ten Cosmic Questions,” as they were known — such as how it all began, how it will all end — et cetera. But Buddha demurred, explaining that these questions were really beside the point, irrelevant as well as hopelessly speculative, and bore no relation to the problem at hand, that of the suffering prevalent in this life. The young man insisted that unless the Buddha answered these questions, he, the young man, could not consider him, the Buddha, to be his teacher. Buddha responded with a clarification that should be the hallmark of all mentoring relationships. He told the earnest but misguided youth that he, the young man, was under no obligation to be his student; and he, Buddha, was under no obligation to be his teacher. This resonates with a contemporary teaching from Fritz Perls, the founder of Gestalt therapy, expressed in the so-called “Gestalt Prayer”: I do my thing and you do your thing. I am not in this world to live up to your expectations, and you are not in this world to live up to mine.I witnessed one memorable example of such an exchange in person, while pursuing my undergraduate degree at the Institute of Design at Illinois Tech. One of my most influential design mentors, the independent thinker, designer and education innovator, Ken Isaacs, had been invited to lead a special class, on the industrial design side of the program. As I was on the graphic design side, I had to jump through some hoops in order to be able to cross over and take his class. But I was determined to do so, knowing some of Ken's history, and having read a cover story in Life Magazine on his work, specifically the “Knowledge Box” that he later installed at ID+IIT (see photo). My persistence had the side effect of opening up the ID curriculum for future students to custom design their curriculum across disciplines and moving away from specialization, and so turned out to be worth the hassle, on both personal and social levels. In the eclectic class, which was held in a small auditorium in the basement of Crown Hall, the famous steel-and-glass architectural innovation by Ludwig Mies van der Rohe (see photo), Ken put us through a series of mind-bending exercises he called “set-breakers.” Meaning not only thinking out of the box, but within the box, over and above and beyond the box, redefining and redesigning the box itself, so to speak. The first assignment was to “Translate yourself into terms other than verbal and present them to the class.” The second was to translate someone you knew in the class into terms other than verbal, and present that. As you might imagine, this led to considerable introspection on the personal level, and presenting a fellow student, a serious aspiring artist and my closest friend, led to some upheaval in our student-student relationship. But back to the teacher-student thing.Another student in the class, with whom I had become close, and will refer to as JJ, was the son of a colonel in the army, if memory serves. In that familiar groove of rebellion against strong parental influence, he was a sincere and decent folk-singer and guitar-player who had hitchhiked from the far West to attend ID. With the long, unruly hair to finish the portrait. His attitude was also unruly, leading him to frequently and repeatedly interrupt Ken's penetrating lectures and commentaries, with well-meaning but somewhat snarky comments of a critical nature. This he saw as his duty to truth, and speaking it to power, I assume. Finally one day, about midway through the term, Ken stopped abruptly in mid-sentence with one of JJ's remarks, and walked gracefully over to where he sat, standing in front of him. He leaned down face-to-face with his arms on the back of JJ's front-row auditorium chair and said, very quietly and sympathetically, that he could try to address all of JJ's problems directly, and would probably be able to help him out with them. But in order to do that, it would consume all of his time and — indicating the rest of us with a sweep of his head — he would have to turn his back on all the other students in the room. And that, unfortunately, he could not in good conscience do that. So he said I have no choice but to ask you to leave. Talking with JJ later, it was apparent that he had learned his lesson, a painful one, but too late.In the next segment we will continue this discussion of the all-important mentoring relationship of teachers to students, and that of students to teachers, pivoting to the asymmetrical relationship in Zen training. * * *Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Shinjin Larry Little

Designing BuddhaBuddha was the firstTo define design intent —It hasn't changed much.* * *In the next three segments of UnMind Podcast we will consider the Three Treasures of Buddhism — Buddha, Dharma, and Sangha — from the perspective of design thinking. That is, the method of Zen as consisting of Buddha practice: time on the cushion; Dharma study: researching and interpreting the teachings of the lineage masters; and Sangha service: the place and importance of community. We will devote one podcast to each of these three legs of the stool, as the saying goes, stabilizing the process of living a Zen life in our times. Anyone-anytime-anywhere Zen. One of the premises of Zen practice is that it starts out as a specialized method, upright seated meditation, or zazen in Japanese, consisting of discrete periods of time in “silent illumination,” which is not necessarily silent and often not very illuminating. But over time we develop patience with it, which means patience with ourselves and our own impatience. Over time the halo effect of zazen begins to expand beyond time on the cushion to subsume all of our other activities in daily life until it is virtually 24/7. But don't get ahead of yourself; this usually takes some time. You may be a prodigy or genius of Zen but you may be carrying more baggage than you imagine so better to err on the side of modesty and not develop grandiose expectations, and best to entertain none at all. However, the benefits of zazen will probably blossom in your life in unexpected ways. One of our more recent members who is a poet amongst other skills sent the poem below, which testifies to the remarkable accessibility of Zen meditation under any and all circumstances:Waiting Room Zazen Waiting room zazen— Quiet as a zendo, Almost. Each patient in a chair Staring at a cell phone Or reading. Sitting upright, I lower my gaze. Such stillness In the midst of it all. Too soon they call My name. —Renee WalkerZazen is so simple in design that it is virtually irreducible. It doesn't require a lot of equipment, other than a human body. The upright posture and natural breath can be employed anywhere, and this has an immediate and dramatic effect on attitude and attention. But this is more likely to come true after long practice on the cushion, preferably in a controlled environment such as the zendo. So both things are true at the same time. It is optimal to sit in a setting more conducive to meditation, but it is possible to meditate in environments not designed for that purpose.Soto Zen's worldview and approach is often compared and contrasted to other practices. There are many styles of meditation competing for attention these days, including “mindfulness” meditation, which differs in one key physical aspect from zazen: they recommend sitting with the eyes closed. Which raises a question of how mindful that can be, if it doesn't even include the sense of seeing, our greatest source of sense data. Historically Rinzai and Soto Zen were often positioned at odds with each other, though many exponents of one school or the other, including Matsuoka Roshi, dismissed any difference as superficial or pedagogical in nature. Their historical provenance was probably largely politics. From my perspective as a professional trained in design thinking, Soto Zen appears as simply the simplest. That is, we rely on the method of Zen meditation itself to carry the bulk of the load, less so on the influence of the teacher and other dimensions of the practice. The trappings of ritual, study and other appurtenances are supportive but not critical to the essential process. Again, the design of zazen is ingenious and deceptively simple: just sit still enough, long enough, and observe what happens.Proponents of Soto Zen view Koan practice as somewhat superfluous or extraneous as well, in that in zazen, we are sitting smack dab in the middle of the real koan: the riddle of life itself. This does not mean, however, that the method of penetrating the illogical mysteries presented by koans, under the tutelage of an accomplished master, is not appropriate for some students of Zen. I have heard that some Rinzai teachers consider koan practice to comprise preparation for shikantaza, the experience of just sitting. So there is no real conflict between the two great schools in terms of meaning or objectives. All roads lead to nirvana if pursued with sincerity and diligence.Matsuoka Roshi's appreciation of Rinzai Zen was amplified by his respect for Hakuin, as indicated by his praise of Zazen Wasan, the great Rinzai master's paean to zazen. In such considerations, we should keep in mind the all-inclusive embrace of Zen's worldview, rather than falling into comparative thinking, or indulging in attitudes of exclusion. There is no my way or the highway in Zen; no absolutely right way or wrong way. Even if one wastes an entire lifetime in futile pursuit of a Zen fantasy, rebirth will provide the necessary course correction, just as the planet Earth will eventually recycle all of the waste matter with which the human species has polluted it. Zen takes the long-term view, but there is no time to waste. The underlying impulse to practice Zen is sometimes characterized as “Buddha seeking Buddha.” This means that it is not exactly our personal mission to wake up to realization of the sort promised by Zen. Zazen is already the full expression of enlightenment, not something we “do” to attain enlightenment. We may regard it as “assuming the posture” of enlightenment, just as we assume the posture of surrender when we are arrested by the police. The cross-legged or kneeling postures traditionally associated with meditation, including Zen, are clearly non-defensive. One cannot easily flee or fight from this position. But what we are surrendering to is not an attack from outside, but the internal struggle with existence itself, with all its maddening contradictions.The idea of innate enlightenment does not mean that we do not have to do any work to realize it, but that what realization reveals is, in some sense, already true. That we are already “buddha,” already awake, but not yet cognizant of the fact, is something like the difference between potential and kinetic energy. Matsuoka Roshi described zazen in an analogy that points to this dynamic, saying that it “looks like a mountain, but actually it is a volcano.” The underlying caldera of magma is building to a climax that will one day erupt. But he also described the experience of realization as something more subtle than a volcano erupting, more like the “parting of clouds to reveal the sun” than a sudden lightening bolt from the sky.Which brings us to the subject of Samadhi, a jargon term in Buddhism that is so revered that it is usually capitalized in text. In Hakuin Zenji's Song of Zazen he praises the Samadhi of zazen effusively:Thus one true Samadhi extinguishes evilIt purifies karma dissolving obstructionsThen where are the dark pathsTo lead us astray?The Pure Lotus Land Is not far awayPowerful stuff. If we experience genuine samadhi in our zazen, it apparently has a direct effect upon not only our immediate awareness and appreciation of the determinative causes and conditions of our existence, but also expiates or atones for our karmic actions of the past and mitigates any consequences in the present and future. Samadhi is the secret sauce of Zen meditation. It is our ticket to the Pure Lotus Land of legend. Which raises the question, just what is this samadhi and where can I get some? The answer in Soto Zen is, of course, in zazen. My model of zazen samadhi consists of – surprise – four points, the inevitable, fundamental tetrahedron. I suggest we think of samadhi in four dimensions: physical, emotional, mental, and social.The physical posture of zazen is a model of balance, sitting upright in the midst of gravity, “leaning neither to the left or right, front or back,” as Master Dogen puts it with his usual spareness of expression. Where does that leave us? Exactly in the middle. Without going into his excruciating detail on the proper establishment and maintenance of the posture, we can see that it is essentially centered and balanced, as symmetrical a pose as possible for the human body, as clearly illustrated by the vast body of iconography — imagery and statuary of Buddhas and Bodhisattvas — as well as portraits of the known Ancestors of Zen. The most visible thread running through the entire history of 2500 years and counting is this singular, central posture of the seated buddha. The other aspect of note is the non-binary or androgynous nature of these artistic representations, and their resemblance to the local population, rather than rendering and accurate ethnic representation of Shakyamuni, for instance. I understand that these illustrate the principles of buddha-nature being non-gendered, and as a potential to be realized by all human beings.So once we have begun to experience what it means to enter into this exalted physical state of upright seated samadhi, the inevitable and predictable side-effects begin to set into place. Since the mind (J. shin, C. hsin—“heart-mind”) and body cannot separate, notwithstanding the Western view of mind over matter or the spirit as opposed to the incarnate body, emotional samadhi manifests to ever-greater degree with the normalization of physical samadhi: less anxiety, more natural calmness. Mental samadhi likewise begins to manifest as more clarity, less confusion — particularly in regard to the reality that the Buddhist teachings are pointing to. We begin to experience in a direct, sensory (or better, trans-sensory), and concrete way the actual meaning of such seemingly obscurantist phrases as “form is emptiness; emptiness is form.” Eventually, by becoming more grounded in reality on the cushion, we begin to enjoy what I refer to as a kind of “social samadhi,” — less friction, more harmony in relationships with family and friends, professional associates and even strangers. In developing patience with ourselves on the cushion, we find we naturally have more patience with others. Take my word for this until it becomes true for you.In the next segment we will take up the Treasure of Dharma, usually listed second of the three. Like buddha, dharma, and sangha will be seen to be forces of nature, operative dynamics of the universe. * * *Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Shinjin Larry Little

Moderation is one of the Three Treasures of Daoism. Chapter 12 of Daodejing focuses on this virtue. We discuss why moderation is important and how knowing what we find meaningful can help us to achieve it.

In this episode, Owen and Randel continue their interview with Ryan Bloomfield of Three Treasures Traditional Studies & Wellness about his XinYi LiuHe! Ryan Bloomfield has been training Traditional Chinese Martial Arts for over 30 years with the last 18 years focusing on the internal martial arts of XinYi LiuHe Quan, Chen Family Taijiquan, Bagua and their associated health systems. Since meeting his current teacher, Yang Family XinYi Master Yang Hai Ming, 3rd Generation, he has solely focused on Yang Family XinYi and its Yang Sheng (Healing Methods Qigong). He has also been practicing Traditional Chinese Medicine for 15 years and teaching workshops in the United States and Canada for many years. Yang Family Xinyi Website Facebook Instagram

In this episode, Owen and Randel interview Ryan Bloomfield of Three Treasures Traditional Studies & Wellness about his XinYi LiuHe! Ryan Bloomfield has been training Traditional Chinese Martial Arts for over 30 years with the last 18 years focusing on the internal martial arts of XinYi LiuHe Quan, Chen Family Taijiquan, Bagua and their associated health systems. Since meeting his current teacher, Yang Family XinYi Master Yang Hai Ming, 3rd Generation, he has solely focused on Yang Family XinYi and its Yang Sheng (Healing Methods Qigong). He has also been practicing Traditional Chinese Medicine for 15 years and teaching workshops in the United States and Canada for many years. Yang Family Xinyi Website Facebook Instagram

Happy Daoist New Year! We reflect on last year and on 2023 so that we can walk our path more gracefully and in the direction we are aiming for.

A new MP3 sermon from Christ Covenant Presbyterian Church is now available on SermonAudio with the following details: Title: Three Treasures, Pt. 1 Subtitle: Luke Speaker: Dr. Mark Herzer Broadcaster: Christ Covenant Presbyterian Church Event: Sunday Service Date: 11/20/2022 Bible: Luke 12:13-34 Length: 41 min.

A new MP3 sermon from Grace Bible Church of Fair Oaks is now available on SermonAudio with the following details: Title: Three Treasures Given by God Subtitle: 1 Timothy Speaker: Dr. Rick Gregory Broadcaster: Grace Bible Church of Fair Oaks Event: Sunday - AM Date: 10/2/2022 Bible: 1 Timothy 1:2 Length: 62 min.

A new MP3 sermon from Grace Bible Church of Fair Oaks is now available on SermonAudio with the following details: Title: Three Treasures Given by God Subtitle: 1 Timothy Speaker: Dr. Rick Gregory Broadcaster: Grace Bible Church of Fair Oaks Event: Sunday - AM Date: 10/2/2022 Bible: 1 Timothy 1:2 Length: 62 min.

A new MP3 sermon from Grace Bible Church of Fair Oaks is now available on SermonAudio with the following details: Title: Three Treasures Given by God Subtitle: 1 Timothy Speaker: Dr. Rick Gregory Broadcaster: Grace Bible Church of Fair Oaks Event: Sunday - AM Date: 10/2/2022 Bible: 1 Timothy 1:2 Length: 62 min.

It's not personal.But it manifests that way —Universally.* * *As promised in the last segment, we will finish this series of five by taking up the remaining pair of combinations — the intersection of the Personal from the Four Spheres, with the Cessation of suffering from the Four Noble Truths, which involves the Eightfold Path previously touched upon. Personal Cessation is the only kind there can be, it seems. Even the Natural Cessation of physical death is not considered the end of suffering in Buddhism, owing to the principle of rebirth. Social Cessation does not seem that germane, other than the relatively decreasing engagement that comes with aging. But ask anyone in assisted living, palliative or hospice care, and you will find most of the issues that arise are social in nature. It must be admitted that if Cessation of suffering can and does actually occur in the midst of life, it must be a Universal phenomenon, as well as Personal. But the only dimension that counts must be the Personal, i.e. how we actually experience and embrace it.The graphic illustrates the correlation of the Four Spheres of reality — the Personal, Social, Natural and Universal — with the Four Noble Truths of Buddhism — the Existence, Origin, Cessation, and Path to Cessation, of suffering, dukkha, a comprehensive model of lay Zen householder practice.The Personal sphere is the bubble in which we sit when we assume the zazen posture. As mentioned, we do not thereby totally leave behind the Social, any more than we can escape the Natural and Universal spheres of influence, notwithstanding ancient claims to the contrary for the powers of meditation. But we can establish some distance between ourselves and others in meditation. Master Dogen hints at this in Fukanzazengi [Principles of Seated Meditation], his early tract on zazen:Now, in doing zazen it is desirable to have a quiet room. You should be temperate in eating and drinking, forsaking all delusive relationships.The operative phrase here is “forsaking all delusive relationships,” which begs the question: Which, if any, of the many relationships we have are not delusive? In another teaching, Genjokoan [Actualizing the Fundamental Point], Dogen lays out four transitions in Zen practice in descriptive, but cryptic, terms:To study the Buddha way is to study the self To study the self is to forget the self To forget the self is to be actualized by the myriad things When actualized by the myriad things your body and mind as well as the bodies and minds of others drop away No trace of realization remains and this no-trace continues endlessly Another translation says something like: “to forget the self is to be enlightened by all things; to be enlightened by all things is to remove the barrier between self and other and go on in traceless enlightenment forever.” This can be misinterpreted, I think, to indicate that this realization is a kind of “kumbaya” moment, where we see and embrace the fact that we are all alike, all in the same boat, et cetera, and why “Can't we all just get along?” In other words, a Social interpretation of self and others, plural, and removing any apparent barriers. But I do not think this is what Master Dogen is getting at.If instead we “remove the barrier between self and other,” singular, this identifies the fundamental relationship that we have to resolve, above and before all others. Like Bodhidharma alone in his cave, self-and-other are still present. This basic bifurcation in our apprehension of reality is akin to the Fall from Grace in Buddhism. It amounts to a kind of category error, one that develops in early childhood via the natural process called individuation, i.e. becoming aware of ourselves as individual beings separate from mom, the crib, and everything else. This is further reinforced by parents, teachers and peers, in conventional education. Which, in our culture, does not typically include meditation.Not that this growing awareness of separate individuality is not true; it is just that it is not complete. The rest of the story is that we are intricately interconnected to all of our relationships, including with other human beings, but also sentient beings of other species in the animal kingdom, as well as plant life, and the insentient world. In other words, the Personal cannot be isolated from the Natural and Universal, let alone the Social. Master Dogen goes on to suggest that in zazen, however, we suspend judgment about all of this for the moment, at least for the time we are on the cushion:Setting everything aside, think of neither good nor evil, right or wrong. Thus having stopped the various functions of your mind, give up even the idea of becoming a Buddha.Note that “everything,” here, primarily entailing those judgment calls in the Social sphere, such as identifying “good and evil, right and wrong,” are to be set aside, in zazen. And that this kind of thinking represents the natural functioning of the mind, that is, the thinking or discriminating mind, known as citta in Sanskrit, the complement of bodhi, or wisdom mind. I think we can define these terms simply as analytical versus intuitive aspects of the total mind, or bodhicitta. This basic division of the mind into a dyad, or binary, we may take as the psychology or mind science of the times, as compared to the more complex models of the brain and its functions propounded by science today.The main point here is that the ordinary functions of the mind —which we advisedly tend to label as “monkey mind” — reach a point of diminishing returns, though I don't think we can literally stop them. Like a live monkey, citta will eventually wear itself out, lie down and take a nap. Trying to stop the functions of the mind intentionally only turns out to be more monkey business, as in the Ch'an poem Hshinshinming [Trust in Mind]:Trying to stop activity to achieve passivity, the very effort fills you with activityThis is one of the many catch-22s that we find in Zen practice. And not only on the cushion, as Dogen goes on to remind us:This holds true not only for zazen but for all your daily actions.So the Personal Cessation of suffering may be experienced not as a sudden, irreversible event, like a thunderbolt from the sky, but a series of gradual, incremental cessations of our knee-jerk reactions to events. Both in the Personal sphere, particularly in meditation, as well as interactions with others in the Social and Natural spheres. This attitude adjustment may extend to other forces in the Universal realm, such as the effects of climate change. Or something as simple, but potentially deadly, as a sunburn.One premise that has to be reinforced from time to time in Zen and other meditation circles, is that our practice does not, and cannot, reveal anything that is not already true. Meditation does not and cannot change anything, other than our personal apprehension and appreciation of our own reality. The revered Zen Buddhist saint, Bodhidharma, declared that it is not necessary to do zazen in order to “grasp the vital principle.” Which tells us that we do zazen for some other reason, namely to set aside all delusive relationships, for one example. Which suggests that we must be harboring a lot of delusive relationships, whether we are aware of them or not. Otherwise, why does zazen require so much time?As I mention in The Original Frontier, the first reason most people give as to why they cannot do meditation, is that they do not have time. This is mainly because they look for immediate results, and give up when the novelty wears off, and they cannot detect sufficient positive feedback to encourage them to continue. According to the principles of zazen, and Personal Cessation, meditation does not necessarily take any time at all to take effect. Since we are getting in our own way, all we have to do is stop. Aha, you say — but that's how they get you. Catch-22 déjà vu.If the Cessation of suffering writ large is dependent upon case-by-case Personal Cessation of all those habits of thought and behavior that are getting in the way, how do we recognize and identify them, and relinquish our attachments or aversions to them that keep dragging us down? I think one of the key attitude adjustments is to recognize that we are not only receiving, but interpreting, our experience, even at the near-subliminal level in zazen. If we can set aside any interpretation at all — let alone judgments of good and evil, right and wrong, at least while we are on the cushion — then maybe we can move that dharma gate a little.One last consideration before we leave this perhaps overly convoluted analysis of the intersection of the Four Noble Truths with my model of the Four Spheres of Influence, suggests another connection with the teachings of Buddhism. The spheres of internal and external reality correlate with the Three Treasures of classical Buddhism. Buddha, Dharma and Sangha track to the Personal, Universal and Social spheres. Briefly, Buddha — indicating practice on the cushion as a practical matter, but also our original nature, or birthright as human beings — is obviously a very Personal dimension of Zen practice. Of course, in light of its deeper connotations as “original nature,” it has Universal and Social implications. The study of and propagation of Dharma clearly involves a Social program of education — or “sharing the dharma assets,” expressed as a Precept — but also a Personal endeavor, climbing the Zen mountain. Again with Universal implications as Dharma, capital D, as the Way, or Tao, the law that governs the universe. Sangha is most obviously Social in character, but also Universal, representing the entirety of the human species from its origins hundreds of thousands of years in the misty past, to its current manifestation in facing the looming possibility of the Anthropocene Extinction, the sixth such global catastrophe on record. I could go on. But it is time to shift to another paradigm.Meanwhile, please continue practicing in the holistic context of the Four Spheres and the Four Noble Truths, as well as the Three Treasures. Climbing Zen Mountain, and then descending.* * *Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Kyōsaku Jon Mitchell

"This is probably the first time we've talked about the San Jiao meridian- the invisible Yang Organ System. The San Jiao is responsible for the transportation of fluids through the body. It's responsible for the functional relationship between various Organs involved with fluid metabolism and metabolism in general. It's between the Lungs, Spleen, Kidneys, Small Intestine, and Bladder, and it's paired with the pericardium. It helps the body transport lymphatic fluid and prevents toxic build up". - Mason Taylor    Today on the podcast, we're taking a moment to observe and acknowledge the ancient healing tradition of Gua Sha. A healing technique that spans ages and cultures, bridging the gap between the practitioner's office and the home through direct engagement with the physicality of our bodies. Mason runs through the specific techniques and details of using the SuperFeast Bian stone Yin/Yang Gua Sha tools- how to engage, use them safely and feel connected to this ancient wisdom and ancient lore. Mason explains the function of eliminating internal heat and stagnation through the gentle scraping of the Gua Sha tool, supporting and assisting the movement of lymphatic fluids through the San Jiao meridian system. The Gua Sha tool offers profound benefits when incorporated into a daily facial-beauty routine, offering lasting radiance and buoyancy to the skin. But it is far more than just an elegant beauty tool for the face- it is a safe and gentle way of moving Qi around the body and preventing disease in our daily lives.   "The San Jiao meridian is the regulatory capacity for the body to move between the lower dantian, the middle dantian, the upper dantian, and the three burners-the three centres. And when they're in sync, you're connecting the Three Treasures, the Jing, the Qi, and the Shen. Everything's being regulated, harmonised, and connected, and the waters are moving on".  - Mason Taylor   Mason discusses: -Facial Gua Sha for detox. -Why Bian Stone for Gua Sha? -Chi Nei Tsang organ massage. -Immune function and Gua Sha. -How long do we use Gua sha for? -Gua Sha and the lymphatic sytem. -Gua Sha and the meridian systems. -San Jiao- the invisible Yang organ system. -How to use SuperFeasts Yin Yang Gua Sha tools. -The distinction between facial Gua Sha and body Gua Sha.  -Gua Sha and the distribution of Qi through the Gallbladder. -Why the San Jiao meridian system is essential for detoxification. -Stagnation-an indication of disease and disharmony within organ systems.   Resource guide Guest  Mason's Instagram SuperFeast Instagram    Mentioned in this episode  Movement Monk SuperFeast Gua Sha Bundle SuperFeast Yin Gua Sha Tool SuperFeast Yang Gua Sha Tool Chi Nei Tsang massage (Mantak Chia)    Beauty Tonics Tremella QI BLEND Schisandra BEAUTY BLEND I AM GAIA BLEND. Radiant Skin Bundle Relevant Articles:  Schisandra and Detox Go Hand in Hand Detoxification Guide -  A look At The Body's Detox channels Relevant Podcasts: Healing Heat: Infared Saunas with Sebastian Mierau (EP#84)   Check Out The Transcript Here:  

Not unnatural,Suffering is only change.It's not personal.* * *Continuing where we left off last time, in this segment we will look at the intersection of the Natural sphere with Buddhism's Origin of suffering. The graphic illustrating correlations between the Four Spheres — Universal, Natural, Social, and Personal; and the Existence, Origin, Cessation, and Eightfold Path to cessation of suffering — is included again for your convenience and reference.In the Repentance verse of Soto Zen liturgy we chant:All my past and harmful karma Born of beginningless greed, hate and delusion Through body mouth and mind I now fully avow“Avow” does not commonly appear in our daily vernacular, but it simply means to admit openly, or to confess. Monastics apparently had a more rigorous routine for confessing and repenting specific transgressions they may have committed, violations of what were known in India as Vinaya, in Japan as Shingi, basically the rules and regulations of conduct in the monastic setting. We have Master Dogen's version, as well as Master Keizan's from a few generations later, the two being known respectively as the “father and mother” of Soto Zen in Japan. One factoid that people like to point out is that there were hundreds more rules for nuns than there were for monks. Interpret that however you like. Or do your research. Usually the Three Treasure Refuges verse follows on the heels of Repentance:I take refuge in BuddhaI take refuge in DharmaI take refute in SanghaI take refuge in Buddha the fully awakened oneI take refuge in Dharma the compassionate teachingsI take refuge in Sangha the harmonious communityI have completely taken refuge in BuddhaI have completely taken refuge in DharmaI have completely taken refuge in SanghaThe condensation of repentance into a catchall phrase represents not just our usual laziness, I think, but a recognition that we may be engaging in karmic actions without knowing it. So just in case, we fess up to whatever we may have done, and “accept all consequence with equanimity,” as another version has it. And then we take refuge in the Three Treasures, just for good measure.The line that indicates the connection between Origin and Natural is that bit about karmic consequences stemming from our very body, mouth and mind, the “Three Actions” of Buddhism. Another version has “born of body, mouth and mind,” which I think captures the meaning more precisely. That is, most of our desires, attachments and aversions, some of which get us into trouble, come with the territory of being born as a human being. As such, they are not exactly our fault. But what we do about it is our fault, or may be to our credit. There is the implication that we can “pay off” our accumulated karma, like a bad debt. The good news is that if we recognize that we did not create, or design, this situation in which we find ourselves, we can perhaps redesign our approach to it, embracing its seeming contradictions. Its “Designer” may not be so “Intelligent” as some would have us believe.When you take an unbiased look at the Natural conditions of our birth and growth as part of a species, certain obvious limitations and undesirable aspects emerge. Does it really have to be so messy? Buddha identified these causes and conditions of circumstance, the matrix of existence, variously, such as: the reification of self emerging through the process of individuation as a child; the conventional wisdom of the social milieu into which we are born; and the predations of aging, sickness and death to which we are all subject. The necessity for survival of the species is not a personal goal, but one of the species itself, as Schopenhauer points out in “The World as Will,” his treatise on how we usually get it all wrong. That we are fulfilling our heart's desire in pursuing the loves of our life is a kind of category error, based on a primordial ignorance of how this existence thing really works. Very Zen.That the Origin of our suffering may thus be regarded as Natural should precipitate a sigh of relief. But these biological facts do not relieve us of the necessity of now dealing with the actual experience of our desires, and the onset of angst, regret, hope, and disappointed expectations, that ensue. The rollercoaster of Social life inserts itself into the mix with little regard to our opinion. Once we have experienced all the highs and lows, however, they average out when we slow to a stop, and step off of the train.One of the unfortunate dimensions of life in modern society, vis-à-vis these known issues of Buddhism, is that they are not widely recognized as such, nor are they ordinarily part of the early curriculum in Western countries. We do not expose our youngsters to practicing meditation. Usually a young person begins hearing about Eastern wisdom when they are in their late teens or early twenties, when the onslaught of hormones has long since had its sometimes deleterious, and even disastrous, effects. Especially with the advent of widespread online accessibility to what we call “pornography.” As one of the Supremes famously intoned, I don't know how to define it, but I recognize it when I see it.It is ironic that the most natural of functions in the Natural sphere — that of reproduction of the species — becomes so distorted in its intersection with the Social realm of human behavior. But that discussion may be better left to the next segment, on the conflation of the Noble Eightfold Path with the Social sphere. For now let us just shake our heads at the willful blindness built into our concept of childhood, and our feckless efforts to control the process of maturation into an adult. It is a compelling example of the Social sphere interfering with the Natural sphere — the biological facts of existence — thereby exacerbating the Origin of suffering, our ignorance-fueled craving. What's the matter with kids today?One could argue that the Origin of our suffering is Universal, as is its existence. The role of Nature in the Universal scheme of things is intricately intertwined with the origin of life on this planet, and the possibility of life on others, in the “Goldilocks Zone” near — in astronomical units — to another star. Speculations as to the arrival of intergalactic spermatozoa in the form of ancient comets or meteors, delivering the foundational chemistry of organisms to our waiting, fertile planet, like sperm to egg, model the entire cosmos as analogous to a kind of organism, giving birth to stars, as in the famous “pillars of creation” image from NASA's Hubble telescope, to the spark of life itself. These analogies are examples of our proclivity to find familiar patterns in the strangest of new information, now flooding in as images from the far reaches of science, thanks to the Hubble, and now the Webb, telescopes. Another is the familiar trope about developing fins at one stage of the fetus in the womb:More than just a catchy phrase, “ontogeny recapitulates phylogeny” is the foundation of recapitulation theory. Recapitulation theory posits that the development of individual organisms (ontogeny) follows (recapitulates) the same phases of the evolution of larger ancestral groups of related organisms (phylogeny).These cultural memes also indicate the comprehensive nature of the Ignorance, capital I, into which we are born, rather than into sin, according to Buddhism. Not the kind of willful ignorance that we have to learn, which can be considered a kind of sin, I suppose, if not against God, then against our original buddha-nature. Willfully ignoring the “compassionate teachings,” for example, as the Buddha's legacy is characterized. They are compassionate in that they consist of descriptions of the suffering innate in existence, as well as our tendency to make it worse; as well as prescriptions for what to do about it, such as the Noble Eightfold Path. Which will be the subject of our next segment, in its relationship to the Social sphere.Meanwhile, wrapping up our meditation on the Natural Origin of suffering, it is, or should be, transparent that there is no Existence without change, and so “change” is interchangeable with “suffering.” Everything that we see, hear, smell, taste, feel — and yes, everything we think — is the effect of change. We are literally hearing the sound of suffering, like Avalokiteshvara. And we are seeing it as well as feeling it at all times, in every moment. If nothing were changing, we could not perceive it. We never breathe the same breath twice, and we can never have the same thought, twice, though it may seem that we do. This is natural, and this inexorable, instantaneous change, is the true source of our suffering. Get used to it.The fact that some forms of change provide welcome relief in our lives, while others seem to deliver more stress, should make it clear that dukkha is neutral. Suffering is not being inflicted upon us as a kind of punishment, though it may be considered a kind of test. Zen recommends embracing what life brings us as a natural consequence of our existence as a sentient being, even though we may not enjoy it at the time. Don't worry, it will change. This does not mean, however, that we should not do anything about it, to improve our circumstances. This and other dimensions of behavior in the Social realm will be one focus of the next segment, reviewing the Path in its eight dimensions. Stay tuned.* * *Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Kyōsaku Jon Mitchell

Both solve a problem —though of differing import.Zen's is the broadest.* * *In the last session of live dharma dialog online at the Zen center — transcribed as the last podcast in the series on the most recent spate of mass shootings — the last participant worried that meditation would not help children in the classroom, owing to the complexity of the many personal and social issues they are confronting. Not least, the elephant in every public American classroom these days, the threat of yet another school shooter. The exchange went as follows:But don't give up! You're creative.No I won't give up. Thanks very much for your teaching.So I mean to encourage you similarly. No matter how bad it gets, don't give up on your zazen practice. And be creative in your personal life and approach to problem-solving. I closed the last by stating that this concludes the dharma dialog that took place on this occasion. But the dialog continues. In the next four sections we will draw some interim conclusions as a kind of summary of Zen and Design thinking, or those aspects of this intersection discussed to date, namely the Four Noble Truths, the first teaching of Buddha, and the Four Spheres of influence and Endeavor, my attempt at a comprehensive model of the real world in which we live and practice Zen.Buddha's First Sermon, alternatively called “Setting in Motion the Wheel of the Law,” “The Middle Way,” or “The Four Noble Truths,” lays out his description of the reality that all sentient beings face, and his prescription for what action to take to deal with it, namely the Noble Eightfold Path. We will include my semantic models of these teachings, along with my configuration of the Four Spheres in which we live and practice — the Personal, Social, Natural, and the Universal. Hopefully we can draw some correlations between the two models to get a better vision of how our Zen life can proceed in the context of the current complexities of the world. The illustration below shows that my model of nesting spheres can be usefully associated with both quartets.Before going into specifics of the four truths and their interconnectedness with the four nested spheres of our existence, it seems pertinent to ask the question: Why four? Why not five, or three, or six, eight, or twelve? I believe it has to do with what R. Buckminster Fuller developed and taught in his design science and geodesic geometry developments. The fourth point closes the system.Interestingly, if not coincidentally, Sokei-an, the Rinzai priest who accompanied Soen Shaku on his trip to America to introduce Zen Buddhism to the West at a world convocation of religions toward the end of the 19th century, said something similar about the relationship of Buddhism to Christianity. Paraphrasing broadly, he commented something to the effect that Buddha appeared some 2500 years ago and counting, propounding a kind of compassion and wisdom that required the surrender of the self. 500 years or so later, Christ appeared, preaching a kind of divine love that “closed the teaching.” In other words, the two great religious systems are complementary, not competitive.If we recall the many other teachings that are expressed in sets of four, there are the four fundamental elements of tradition: earth, wind, fire, and water. The four logical propositions, or tetralemma of ancient pedigree: it is; it is not; it both is and is not; it neither is nor is not. Then there are the four seasons: spring, summer, fall and winter. In a more contemporary context there are the four fundamental forces of the universe: gravity, electromagnetism, and the weak and strong nuclear forces, potentially with a fifth or more lurking in the shadows of dark matter and dark energy. Modern biology posits four forces of evolution: mutation, genetic drift, gene flow, and natural selection. The seemingly impossible phenomenon of an airplane in flight is also explained by four forces: lift, thrust, drag and weight. Orville and Wilbur must have figured that one out.Setting aside for now the apparent contradiction that in each of these cases, we can find other qualified candidates for inclusion, such as space and consciousness, sometimes listed with the other four elements, remember that Fuller was positing the simplest model of any given system, which by definition has an inside and an outside. The tetrahedron is the first geometric shape to fill the bill. But it is deceptively simple in appearance. When we look at the connecting tissue between the four points, we see that there are six such, and each can be interpreted as cutting both ways, resulting in twelve aspects of interconnectedness between the four points. (See illustration if you cannot visualize for yourself.)Not coincidentally, this number, 12, the familiar “dozen” from the Latin duodecim, pops up regularly here and there in the vernacular, in all sorts of categories of information: twelve lunar cycles or months of the solar year; the visible spectrum or color wheel; the hours of the day (in Master Dogen's day, doubled to 24 in modern times), and not to forget the twelve apostles as an outlier, with Jesus making a baker's dozen. You may counter that there are only three primary colors: red, blue, and yellow, in terms of pigment. But the hues that we can distinguish separately tend to fall into twelve combinations of the three primaries, the secondaries of violet, orange and green, and the tertiaries of red-violet and red-orange, blue-violet (or purple) and blue-green, yellow-orange and yellow-green, closing the circle. And then there is the Twelvefold Chain of Interdependent Origination, Buddhism's summary model of how things get to be the way they are, through life cycles of rebirth, aging sickness and death that are the lot of all sentient beings. Most importantly of course, those of the human persuasion.We can point to many groupings of less than four, such as the Three Treasures of Buddha, Dharma and Sangha. Or the three legs of the Zen stool articulated by John Daido Loori: faith, doubt, and perseverance. Or the Three Times, past future and present. For each of these triads, I would submit that the fourth point is YOU. You complete the tetrad, the four-pointed system, in your relation to the other three. Buddhism is like that. It included the observer from the very beginning. Buddha was a human being, and had no interest in expounding a theory of existence that did not include human beings as observers. The whole point of his teaching is the nature of reality and our place in it.Other teachings such as the Noble Eightfold Path can be parsed into a tripartite grouping: Right Wisdom (view and thought or understanding and intention); Right Ethics or Conduct (Speech, Action and Livelihood); and Right Discipline (Effort, Mindfulness and Meditation) again with the caveat that the English term “right” is a limiting translation for the intended meaning. Buddha's “right” is more a verb than an adjective, taking action to right our raft, sailing on the seas of Samsara. Again, the fourth component completing this model is, dear seeker, yourself.While these enumerations may appear to be arbitrary, they do seem to function as memory aids, mnemonics, as well as revealing an underlying need and yearning for order, in conceiving a model of our existence, which can seem so chaotic and arbitrary in its manifestations. We can be forgiven a bit of conjecture in our efforts to explain the unexplainable and conceive of the inconceivable. As long as we are willing to return to the cushion, and contemplate our creative grasp of reality, I say: No harm, no foul. The monkey mind has some utility, if limited, in adapting to and embracing reality, warts and all.In the next session we will return to consideration of the quartets of Noble Truths and nesting spheres. We will look at each of the pairs of correlates in order: Universal Existence — of sufffering, that is — Natural Origin, Social Path, and Personal Cessation, of dukkha. Stay tuned.* * *Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Kyōsaku Jon Mitchell

While I am taking a bit of a break from teaching and offering Dharma Talks, I'll be posting a series of talks I offered in 2018 and 2019 connected to The Open Source tradition's Ceremony of Taking Refuge in the Bodhisattva Way (the complete liturgy for the ceremony can be found here)._______ I vow not to disparage awakening, the way, or my companionsBodhidharma: The way things are is mysterious and hard to see. In a world where the Dharma is one, not holding dualistic concepts about ordinary beings and awakened beings is called the vow of not disparaging these Three Treasures.Dogen: Your expression of the actual body is the harbor and the weir. This is the most important thing in the world. Its power comes from the ocean of essential nature. It is beyond explanation—we just accept it with respect and gratitude. Support the show

Chapter Four of the Daodejing is the precursor to The Three Treasures and wuwei. We explore the four central abstract concepts in this chapter and ground them in human experience.

Richard Mandelbaum is an herbalist and teacher who runs a school of herbal medicine called the ArborVitae School of Traditional Herbal Medicine.   Richard does a wonderful job of both explaining and modeling a holistic perspective on health and — perhaps not surprisingly — it has a lot to do with the health of our communities and our relationships with nature.    Enjoy!   And… to all our dedicated listeners, if you haven't filled out the audience survey yet, you still have time! Check out the survey link below.   Remember, to sweeten the deal, I'm throwing in a hand-painted watercolor postcard to every survey respondent! How cool is that!   Show Links: Survey: https://bit.ly/10kh_survey Voicemail:  https://www.speakpipe.com/10khshow Email: info@10kh.show Twitter: @10khshow   Guest References https://www.arborvitaeny.com https://en.wikipedia.org/wiki/Three_Treasures_(traditional_Chinese_medicine)

Dharma trumps karmabut it is not an escape —Consequences come* * *Last Sunday we performed an initiation ceremony called “Jukai Tokudo” in Japanese. We had an international visitor and a couple of other candidates who were ready and willing to receive the initial precepts of Zen, declaring themselves Soto Zen Buddhists. We will do so again in November of this year, which is our Founder's Month, honoring Matsuoka Roshi, our founding teacher.It occurred to me that in this context, with all the consternation and pontificating over Ukraine — now segueing into the dismal fatigue syndrome of becoming yesterday's news — we might revisit the fundamental question I raised for our Sunday dharma dialog a few weeks ago: “What the hell is wrong with Vladimir Putin?”You may have participated in this discussion, so apologies in advance for any redundancy, but these points bear repeating. It is an inexcusable, but seemingly inevitable scenario, that we become fatigued at the repetition of atrocities, as if the victims being killed and maimed today are somehow not as worthy of our attention, the horror not as shocking, as we registered at the beginning of the aggression. As someone once said at the screaming of lobsters being boiled alive, “They are used to it.” But in light of the aspirational aspect of the Precepts, even this tragedy takes on deeper meaning.In approaching this particular train wreck as a subject for dharma, I was careful to couch my terms, explaining that “what” is the fundamental question in Zen, rather than “why” or “how,” with “who, when and where” being pretty self-evident. “Who” the hell does Vladimir Putin think he is? would suffer from focusing on the wrong question, personalizing the issue to too great a degree. “Hell” is also carefully chosen in that, according to classic Zen philosophy, we human beings make our world into hell or heaven, and reap the karmic consequences thereof. “Wrong” is also understood to reside in the realm of “right” views and thoughts, as well as speech, action and livelihood, the social side of the Eightfold Path, with right mindfulness, effort, and meditation rounding out the inner, personal dimension of our all-too-human existence. In Zen, all opinions are not equal, and all teachings do not lead to nirvana.I thought it might be worthwhile to consider Vladimir Putin's behavior, and the attitudes that it seems to betray, in the light of the Buddhist Precepts, which many of us take up as guidelines or reminders, touchpoints to return to from time to time, as we witness our own actions as well as those of others. There is a hoary meme in Buddhism that government leaders — one of the Four Benefactors we appreciate in the Meal Chant — are in their position of power by virtue of merit accumulated in past lives. So the only set of criteria we can hold them to are those of Buddhist morality or ethics, or Shila. Which begs the question, does this mean that the millions of dollars spent campaigning are basically a waste of time and treasure? And as good Buddhists, aren't we supposed to avoid discussing the faults of others?How does the behavior of Putin, as well as President Trump and others in leadership roles, hold up in comparison to the admonitions of the Buddhist Precepts? First, we must remember that the Precepts of Zen have a history of their own. In India and China they may have been expressed and understood differently. Those we receive in modern times convey the current rendering of their meaning, sometimes translated as “morality,” but “ethical” conduct is probably more appropriate. It should also be mentioned in passing that Vladimir Putin is purportedly a Christian, so whatever precepts, lower case “p” he may be following would not necessarily resemble those of Buddhism or Zen.The quotes regarding precepts in Zen are taken from an essay by Shohaku Okumura Roshi, one of my lineage teachers, in the Soto Zen Journal, “Dharma Eye.” This is a recommended online source of information of a scholarly nature for those of us practicing Zen in the West, its masthead shown below.One of the first factoids that Okumura roshi points out is that there are variations in the precepts given to Zen practitioners over time, depending on factors such as lineage and the country. The scholars tell us that Master Dogen could not have received the sixteen precepts he handed down to us in our initiation and formal ceremonies today, as they were not done that way in China. Whether he modified those he received from his Tendai masters or cobbled together his best interpretation of the precepts he felt inclined to transmit as Bodhisattva principles, I leave to further scholarship. Quoting the journal:Dogen Zenji received only the Bodhisattva PreceptsDogen Zenji (1200-1253), the founder of Japanese Soto School, originally became a monk in the Japanese Tendai tradition in 1213. Therefore, he received only the Mahayana precepts. According to his biography, Dogen had some difficulty receiving permission to practice in a Chinese monastery. This was because he had not received the Vinaya precepts which was a requirement to be recognized as a Buddhist monk in China. However, he did not receive the Vinaya precepts. To his disciples and lay students, Dogen Zenji only gave the 16 precepts that were called Busso-shoden-bosatsu-kai (the Bodhisattva precepts that have been correctly transmitted by Buddhas and Ancestors). The nature of the Bodhisattva precepts we receive in Soto Zen tradition is quite different from that of the Vinaya precepts.Okumura Roshi quotes one of those seemingly contradictory statements that appear so often in Zen literature, this one from the Brahma Net Sutra:And in the introduction of the ten major precepts, the Sutra says, “At that time, when Shakyamuni Buddha sat beneath the bodhi tree and attained unsurpassable awakening, he first set forth the Bodhisattva pratimoksha.”Okumura goes on to make the literal case about this claim:Pratimoksha is the text of the precepts, and here, it refers to the Bonmo-kyo. This means that the Bodhisattva precepts were established as soon as the Buddha attained unsurpassable awakening and even before he began to teach. Historically, this is not true. The Buddha did not establish any precepts or regulations before people made mistakes. In the Vinaya text, the stories explaining why the different precepts were made were recorded. When we read these stories, we can see that the Buddhist Sangha was a gathering of actual human beings. People made all sorts of mistakes even though they aspired to study and practice the Dharma under the Buddha's guidance.So the Vinaya, the rules and regulations governing behavior within the original Order, obviously evolved over time, like any other organizational protocols. The main rule governing the harmonious community, or sangha, is, of course harmony. Most communities we belong to are anything but harmonious, and even Zen groups are known to become rancorous from time to time. Human nature raises its head.But the bit about Buddha establishing the pratimoksha in zazen that night I think we have to take on faith. What transpired within his experience in meditation was, and is, the essential meaning of the precepts. As Master Dogen is said to have asked, what precept is not fulfilled in zazen?If we take the precepts as primeval and natural, built-in to existence and to be discovered, not made up, we can accept that translating them into language and written form is a mere approximation of their true meaning. This is why they seem impossible at first glance. They live in the realm of being, not doing.Ceremonially, Zen precepts include and are preceded by a Repentance Verse and taking Refuge in the Three Treasures of Buddhism:RepentanceAt a precepts ceremony in the Soto Zen tradition, first we make repentance by reciting the following verse, “All the twisted karma ever created by me, since of old, / through beginningless greed, anger and ignorance, / born of my body, speech and thought. / I now make complete repentance of it all.”There is another repentance verse taken from Samanthabhadra-sutra that says, “The ocean of all karmic hindrances arises solely from delusive thoughts. / If you wish to make repentance, sit in an upright posture and be mindful of the true nature of reality. / All faults and evil deeds are like frost and dew. / The sun of wisdom enables them to melt away. This verse clearly shows that our precepts are based on awakening to reality and wisdom of such reality.Okumura is now leading us gently by the hand to the realization of the concrete reality of the Precepts.The Three RefugesWe then take refuge in the Three Treasures: Buddha, Dharma and Sangha. The Buddha is the one who awakened to reality. The Dharma is reality itself, the way things truly are. The Sangha are the people who aspire to study and living according to the teaching of the reality of all beings.We also take refuge, or return to, our original nature, which is called Buddha, or awakened. What we awaken to is the Dharma, which is ever-present, but does not depend upon our knowing it. The Sangha members are primarily vested in awakening to this same truth, or it is not truly a Zen community.The Threefold Pure PreceptsNext, we receive the threefold pure precepts: (1) the precept of embracing moral codes, (2) the precept of embracing good deeds, (3) the precept of embracing all living beings. These three points are the direction we walk on the Bodhisattva path.These are often translated as: Do no harm; Do only good; and Do good for others. And yet the truth of the Precepts is that they are beyond doing in the conventional sense. If we find what we are looking for in our practice, the Precepts become our natural intention. But we make mistakes. And resolve to try harder. Eventually our behavior may become consonant with the Precepts, by virtue of practicing zazen.The Ten Major PreceptsThe ten major precepts are: (1) do not kill, (2) do not steal, (3) do not engage in improper sexual conduct, (4) do not lie, (5) do not deal in intoxicants, (6) do not criticize others, (7) do not praise self and slander others, (8) do not be stingy with the dharma or property ,(9) do not give way to anger, (10) do not disparage the Three Treasures.If this sounds like a laundry list of do's and don't's or the 10 Commandments phrased a little differently, there is a kernel of truth in that. But we take up the way of following Zen voluntarily, not under threat of punishment by a vengeful God. They are not merely literal; in that interpretation some are impossible. We come to understand what they mean through the tried and true process of trial and error.Zen and the Precepts are OneThe Bodhisattva precepts we receive in the Soto Zen tradition are also called, Zen-kai (Zen precepts). This means that our zazen and the precepts are one. In our zazen practice, we put our entire being on the ground of true reality of all beings instead of the picture of the world that is a creation of our minds. By striving to keep the precepts in our daily lives, we strive to live being guided by our zazen.So what does all this have to do with design thinking? Design thinking starts with problem definition and proceeds to problem-solving through design-build actions. Zen starts with Buddha's definition of the central problem of existence as sentient beings and offers a method for arriving at solutions, zazen. In design, we speak of design intent, and strive to maintain its integrity through all the trials and tribulations that any existent object, program or system is subject to, including the test of time. Each of these solutions tends to have a weak link in the chain, which is where it eventually breaks down. The design approach is to take the failure as instructive, and redesign. The Zen approach is “Fall down seven times, get up eight.” Considering the Precepts in the light of design intent, we can see that they are meant to foster harmony in the social dimension, in transactions with other individuals and groups. They shine a bright light on the futility of having “designs” on conquering another country, especially in the context of impermanence and imperfection. Whatever gains are realized are only good for whatever is left of one lifetime. Which brings us back to our starting place. Is Putin evil? Or just ignorant?Zen holds that the only thing that finally accompanies you to the grave, and affects life after death, is the deeds committed in this life. Whatever crusade you mount to defend your actions may be based on a category error. To die in the service of a cause greater than yourself may indeed be considered a noble deed. To kill others in the service of a cause you consider greater than or glorifying to yourself, while cowering behind your local cronies, is a crime, in karmic as well as human terms.Putin may be surprised to discover that his reward in heaven is not what he anticipates. He may be surprised to find that that kind of heaven lasts about fifteen minutes, as an old Master once said. He may be disappointed to find that life moves on without him, as he conceives himself. And that any actual afterlife, including his potential rebirth, is not one of his choosing. He may be surprised that karma is not a respecter of persons, however powerful they may regard themselves. And that the Soviet Union, as well as Mother Russia, do not really exist, except in the fevered imagination of a limited mind.* * *Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Kyōsaku Jon Mitchell

In this talk, Soshin Hoshi explores the Precept of Not Defaming the Three Treasures as it applies to our practice in the face of war. The post Talk by Soshin Hoshi “War and Peace” first appeared on The Village Zendo.

The Four Spheres are real —as real as anything else —but temporary* * *We left off with the promise that we would continue examining the can of worms called “anxiety.” To a fish or a bird, as Master Dogen analogizes, this would be a more attractive proposition. Growing up outside a small town in southern Illinois, we lived near the country club overlooking an artificial lake, where we and others would go fishing. I sold earthworms for bait on the road to the lake in front of our farmhouse. Amongst other things, I learned to lay sheets of cloth or paper on the ground so that the worms would voluntarily crawl to the surface. That way I didn't have to dig them up. I don't know if they experienced anxiety or not, but they would do their utmost to wriggle out of my grasp. One of Buddha's early experiences of suffering in the world was said to be his observation of earthworms that had been plowed up, writhing in agony.Anxiety is frequently encountered in meditation, including that around concerns as to whether we are doing zazen correctly, along with other obsessions of the worry-wart monkey mind. But also in daily life, especially when the unexpected happens, such as an emergent natural disaster like the current pandemic, or a man-made calamity like the war in Ukraine. When more than one such cataclysms are occurring simultaneously, the synergistic effect elevates the level of anxiety to panic proportions. You can't spell “pandemic” without “panic.” To make matters worse, we often don't know whether we should panic or not, depending on the proximity of the threat, and the quality of the information we have about it. Not to mention those lurking on the horizon that we are completely unaware of at present. One more thing to worry about. What you don't know not only can hurt you — it can kill you.In such cases, it is difficult to determine to what degree our “eye of practice” — Dogen's phrase — can recognize or anticipate the clear and present danger with any accuracy. In the case of climate change, a scientific view from the perspective of extensive training and experience informs an opinion bearing more weight than those based on relative ignorance of atmospheric dynamics or confirmation bias. All too often in the polarized world, the latter wins out. If you have a bias, you want to confirm it.The quote from Dogen's Genjokoan [Actualization of the Fundamental Point] generalizes this reality:Though there are many features in the dusty world and the world beyond conditions you see and understand only what your eye of practice can reachNeedless to say, your eye of practice is your only bulwark against your own prejudices and opinions. Much of what our eye of practice can reach depends upon repetition, not only in Zen but in any field. And I think we can assume that no two person's would be identical, though when “coming to accord” with your Zen teacher, one would presume they are in some wise congruent, at least as regards the degree to which we can grasp the implications of buddha-dharma. Certainly our eye of perception is not as dependable as our eye of practice, as Dogen reminds us in Jijuyu Zammai [Self-fulfilling Samadhi]:All this however does not appear within perception because it is unconstructedness in stillness; it is immediate realization.When calamity occurs, however, very few of us, other than first-responders, have enough significant repeat experience to train us as to how we should respond to the situation at hand. In Zen, contemporary causes and conditions may be regarded as variations on a theme. That in some sense, all people of all times have confronted similar threats to their comfort, health and life, and that Zen has always provided a resort, if not a sanctuary, in dealing with them. In this sense, nothing is new under the sun.But on the other hand, humankind may have reached a tipping point that amounts to an existential threat to the species. In that sense, we may say that this situation is unprecedented, at least in recorded history. One thing is sure: the pandemic and other daily and looming disasters have illuminated some of the underlying premises of Zen, and its central method of meditation. Examining these things thoroughly in practice, another Dogen construction, makes it clear that some of the cultural maxims, memes and morsels of received wisdom are not to be believed. Let's review a few:That which does not kill us makes us stronger. No, not really. Not necessarily, anyway. In “Trial of the Will,” an article in Vanity Fair, Christopher Hitchens, while dying of cancer, criticized this trope:“Whatever doesn't kill me makes me stronger.” Oh, really? Take the case of the philosopher to whom that line is usually attributed, Friedrich Nietzsche, who lost his mind to what was probably syphilis. Or America's homegrown philosopher Sidney Hook, who survived a stroke and wished he hadn't. Or, indeed, the author, viciously weakened by the very medicine that is keeping him alive…Aging and sickness actually make us weaker. We may effect a recovery, but the long-term diagnosis trends downward, in terms of vim and vigor. There are many prognoses for practicing healthier lifestyles that lead to longevity, including Zen meditation and its moderation in all things including diet, but nothing reverses the inevitable decline. But this is natural, according to Buddhism. Get used to it.We are not in control of everything — Nature is. If you disagree, next time nature calls, tell her to take a hike. You are busy meditating just now. See how far you get with that. We do not control our breathing even though we may use that construction in the instructions for meditation, particularly of the yogic variety. Pranayama, as I understood it when first practicing yoga before I was exposed to Zen meditation, is purported to be a kind of breath control. Advanced yogis can ostensibly affect their body temperature, thaw out frozen sheets, et cetera. But if someone knocks you out with a baseball bat, your body will keep breathing on its own, thank you very much. Depending on how hard they hit you. The point is that the body is doing the breathing, and eventually will do the dying. There is not a whole lot that we can do to prevent that in the long run, though we postpone the inevitable as long as we can.Our political leadership is woefully inadequate to the problem. I don't know that anyone would seriously propose a theory contradicting this belaboring of the rather obvious. R. Buckminster Fuller, one of my mentors in the realm of design thinking, said something to the effect that we look to politicians for answers to our everyday problems. But if they really had any answers, they wouldn't be politicians. They would be out doing something to actualize the solutions they had come up with. Politicians are the poster boys for maintaining status quo. Particularly their place at the public trough.Emphasizing the economy over public health is short-sighted. Another goes-without-saying. But it depends on whose economy is getting gored. Yes, yes, yes, I could do the right thing that engenders the greatest good for the greatest number, but if it affects my pocketbook negatively it is difficult to convince me of its value. The tragedy of the commons writ large. Another cow will improve my lot, even though it inevitably degrades the lot we all share in common, the cow pasture.Seeking fame and fortune is a waste of precious time. I once had a Zen student accuse me of seeking fame and fortune as my motive for propagating Zen. I took it as doubly insulting because I am obviously so incompetent at doing so. If I were in it for the money, I wouldn't be in it. There are plenty of ways to make an honest buck. There is no money in Zen. If it were for fame, good luck with that. You are going up against a lot more interesting people who have a lot more entertaining subjects to present than Zen. Zazen is boredom on steroids.We do not need to commute to work. We never did, actually. As long as you are willing to temper your lifestyle to meet your demands on a local level. It was only with the inception of the industrial revolution, with its assembly line production efficiencies, that everyone had to show up at the same place to get the job done. Nowadays that assembly line has been scattered all over the globe, resulting in the supply chain glitches that have further aggravated aspirations of the masters of the overall economy to achieve ever greater growth. It seems there is a natural limitation to growth on the corporate scale, just as there is on the personal level, though that does not keep the captains of industry from trying, however much the former impinges upon the health and vitality of the latter. King cotton, king coal, king oil, king nuke, they must grow, like a cancer, in order to deliver ever-greater profits to their owners. Their hosts may not be so lucky.It may be that the pandemic will inspire a return to the village model, where everyone can work at home or close by, relying on the interconnectivity of world-around media in the information age. But someone still needs to deliver the goods. Enter Amazon. Maybe eventually everything can be delivered to your door.If what you have to offer is good enough — a better mousetrap — they will beat a path to your door. Not no more. To compete with the big boys for the big bucks you have to already have the big bucks. Check out the cost of a Super Bowl commercial. Thirty seconds in 2021 was over half a billion dollars.We can have clear skies, fresh air and clean water. For a brief period everyone was sheltering at home. The expressways and surface streets in the city were relatively quiet. You could hear the birds over the muffled sounds of traffic. There was no rush hour. The air was taking a breather. Everything other than the virus itself took a break. Then, of course, everyone got bored and started pushing to return to “normal.” The politicos got out in front of that parade, as usual. Who wants that kind of “normal”? To close out this rather long segment, let's return momentarily to the model of the Four Spheres of Influence (see diagram). It should be mentioned in passing that Zen finds no conflict with the findings of science — a point that my teacher, Matsuoka Roshi, would often make — and one that is endorsed by HH the Dalai Lama. But with the pressures of population growth and disruptions in the geological and geopolitical realms, that does not mean that everything is hunky-dory, whatever that means.It is clear in the examples cited above that in the face of the current upheavals, the Universal intrudes upon the Natural, Social & Personal realms, sometimes with a vengeance. There is a direct connection between not only the atmosphere, but the sun itself, with the annual orgy of forest fires, for one example. Just as dependably, the Natural takes precedence over Social and Personal spheres, in terms of influence. Read Covid. The Social likewise impacts the Personal, negatively as well as positively. And the Personal is where we ultimately live, but only in the context of the Universal, with intervening Natural and Social spheres. It is no wonder that we feel caught in a trap, along with Master Elvis. And we really cannot go on together, with suspicious minds. Like a vice, when the heat is on, the surrounding spheres become more and more claustrophobic. Where you gonna run, oh sinner man, all on that day?In Zen, we turn to the Three Treasures for refuge. In terms of where they live within the four Spheres, Buddha is Personal; Dharma is Universal; and Sangha is Social. They are all Natural, as is meditation, at least Zen's approach to it. In zazen we find and follow the natural posture, the natural breath, and eventually find ourselves residing in the natural state of mind, awareness or attention.In conclusion, let me suggest that pandemics remind us of basic buddha-dharma: that Life is fragile, and temporary at best. That the tropes that have come out of the collective experience are as unreliable as the ones cited above: we are emphatically not all in this together — witness the uneven distribution of vaccine. On the downside, we are all in this together — unless we all get immune to the virus, it will be the gift that just keeps on giving. Finally, we will not all get through this together, no matter how much the feel-good commentators and politicians vying for your support in dollars, ratings or votes argue to the contrary. Witness the half-billion cases and over six million deaths worldwide. Perhaps Mother Gaia just concluded that there are too many humans demanding too big a piece of the pie, and it's time to give some of the other species a fighting chance.Let's leave it here, or there, for now. It is neither here nor there, as grandpa used to say. But it is now. Please stay tuned for more cans of worms to be opened. Here's your daily koan: How did those worms get into that can, if it was closed?* * *Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Kyōsaku Jon Mitchell

It's all personal —but entangled seamlesslywith universal* * *This is the last of a quartet of essays on semantic modeling, an approach that emphasizes simultaneity of components in a system and how they interact with each other, a more geometric than algebraic framework for portraying causes and effects. This preference for simultaneous interface over linear causality is said to be characteristic of the Eastern mind in comparison with Western thinking, and is illustrated by Buddha's Twelvefold Chain of Interdependent Origination (not illustrated here), his own model of “how things get to be the way they are,” with which you are by now probably familiar.Continuing with our exploration of intentionally applying analysis to subjects we usually approach intuitively, Zen and Zen meditation in particular, here is a blank version of the tetrad for you to print out and play with, penciling in various aspects of your practice and/or daily life you may want to get a handle on. You may treat the four components and their connections as representing critical relationships, between which you feel a need to strike a better balance. Such as your job, your family, your household, and a fourth area of endeavor such as a hobby or charity with which you are engaged. In examining the six connectors between the four components, you may discover a disturbing disconnect that is important to re-establish, or you may determine that one of the four principal areas is way too demanding of your time and resources, and you may want to begin emphasizing the others, in order to achieve a more harmonious balance between all four. Balance is characteristic of Zen's middle way.There may also be cases where you can think of three components but not a complementary fourth. This may require taking a backward step, one of Master Dogen's coinages, to see the bigger picture. For example, the three marks of suffering, or dukkha, are often cited as “aging, sickness and death.” If you want to analyze their relationship with the tetrad diagram, you might want to fill in the fourth with “birth,” without which the other three would be meaningless. The exercise might reveal the goes-without-saying truism that birth is the leading cause of death, for example. If you can isolate only three components in a system you would like to look at, you are probably overlooking something. You can always include yourself as the fourth component, for instance in considering the Three Treasures of Buddha, Dharma and Sangha. What is your practice relationship to each of them? Them to each other?We introduced the next graphic in earlier segments, also based on four components but expressed as nesting spheres. I term this one the Four Spheres of Influence, including the personal, the social, the natural, and the universal spheres, from inside to outside. This model represents our surrounding context in layers, from the closest and most intimate on the personal level to the most remote and impersonal on the universal level, with the interim social and natural worlds in between. But note that the degrees of influence are asymmetrical. Those incoming from the outside have an effect on our personal sphere that is massively disproportionate to the effect that we can have on the outer spheres. Can anyone say “covid”? Or “climate change”?Of course, the continuing, seemingly intractable international armed conflicts and wars around the globe illustrate that we are in a perilous period in human history, in which an ever-smaller group of powerful people can have a devastatingly destructive impact on an ever-larger portion of the population. Witness Ukraine. The prospect of unleashing chemical or biological weapons looms, not to mention the dreaded arsenal of nuclear weapons of mass destruction. Unlike Iraq, Russia really does have them.But these four spheres can also be contrasted and compared by modeling them as a tetrad instead. In the next illustration we can structure the order as our personal sphere at #1, naturally; social comes second, natural third, fourth and finally the universal. Subsumed within the personal sphere are included the binaries of nature versus nurture, including DNA as a fundamental dimension of the former. Nurture would include the influences of parents and peers as well as academic and professional mentors. Personal includes such other aspects as our general health, age, and medical conditions, as well as diet and exercise regimens, and demographics such as time-of-life phases, from childhood and adolescence through adulthood, parenthood, empty nester, retirement, and the “golden years.”Zen praxis as an overview combines the personal dimension of individual practice of zazen with the social dimension of group practice, in harmonious balance. The key term is harmonious, which is not always true of all the many social groups with which we associate. On the social level, relationships to family and friends go both ways, embracing not only their nurturing influence on us, but also our influence upon them, and mutual collaboration with colleagues. We can help foster harmony, or not.A further extension into the larger community and culture, or social milieu, illuminates the various roles that we play in that context. Which of course changes with personal factors such as time-of-life, career choices, and the maturation of family ties. In Zen, we are chary of the clinging kind of self-identification that we tend to associate with those roles, as they are all temporary, for one thing, and our investment in the role tends to distort or inflate our sense of self. Where the social world becomes problematical is when our roles no longer match our actual function and place in the social system, when we find ourselves living as if circumstances have not changed, when in fact they have, out of our control. Technical difficulties in adjusting to reality.The corporate entities in the social circle have intruded with ever-more influence in many of our personal lives, including the institutions of elementary, middle and higher learning where we get our education, join fraternities or sororities, which can have an overweening impact on professional careers, working with or against other corporations in business and political enterprise. Owing partly to world-around expansion of commerce and communications, these corporations represent an intertwined network of cities, states, nations and international groups of global citizens. And no, corporations are not persons.The fourth component I place in the social sphere is that very technological evolution, which has gone global in its impact and influence. I think we have barely begun to scratch that particular surface, and that even the most farsighted amongst us cannot begin to predict where it will lead. Or whether it will be nipped in the bud by the unintended consequences — read climate change — that it has engendered. Everything seems to fulfil the old prophecy of carrying the seed of its own destruction. This would be one variation on the theme of emptiness, that while all things are definitely real they are also definitely not permanent. Poking the bear of Mother Nature out of her hibernation is never wise.Moving to the natural world, I begin with the three elements of the earth with which we live in symbiosis, and which we have polluted, perhaps to an intractable degree: air, water and land; the atmosphere, rivers lakes and oceans, and the continents with their fragile layer of arable soil and fire-prone forest cover. The intricate nature of these components and their interrelationship to earth's orbit around the sun is revealed in the whack-a-mole interplay of seasonal weather and climate dynamics, with increasingly unmanageable consequences of massive fires, hurricanes and tornadoes. Day and night are another obvious consequence of the interconnectedness of the planet and the solar system that we take for granted, but which harbor a secret of Zen, as touched on in Master Tozan's Hokyo Zammai, Precious Mirror Samadhi:In darkest night it is perfectly clearin the light of dawn it is hiddenWhat the “it” is in this declaration I leave to you. It points at the deeper meaning of consciousness, with its internal illumination, no matter the external circumstances. But this insight, however profound, does not amount to an escape hatch from the pressing exigencies of the moment. We are all earthbound.When looking at the earth itself, especially from space, as we have all seen, the first generation of human beings in history to be so privileged, we enter into the universal. Actually, of course, we have never left the universal. Its powerful influence has been impacting the presence of human life on the planet far before human beings appeared. One only has to look at the moon to see the literal impact of incoming from the universe in the craters formed by that impact. But the earth itself is constantly undergoing change of a universal order, in the form of plate tectonics and volcanic activity, to name a few. The connection to the moon is now being contemplated as a stepping-stone into the cosmos, the possibility of populating other planets, long a dream of science fiction visionaries. Unfortunately, if it actually comes to fruition, we may extend the disposable economy to include whole planets. There is already talk of sending trash into orbit, while it is already a major problem in rivers and oceans.As we enter into that final frontier, after the moon comes old Sol and the solar system. Then onward and outward to the galaxy, the local cluster, and beyond. Again, how far we can go in this venture is limited by the physics and biology of reality. The point of diminishing returns on a cosmic scale is likely to be in our own backyard, relatively speaking. Especially considering the proposed expansion of the universe. Not only is the rainbow receding, it is doing so at an accelerating rate, if we are to believe the Hubbles of the world. Better to turn our attention to the immediate issues of survival on the third rock from this particular sun, than be distracted by the great cosmic what-if. But embracing the larger context and its jaw-dropping gobsmacking scale may help to encourage this kind of modesty. There is no real separation of the universal, natural, social and personal spheres. But where we can begin to take effective action is stunningly clear. Everything begins at home. And there is no time to waste.In the next segment we will move on, setting system analysis and modeling aside, and take up other principles of Design thinking and their connection, however tenuous, to our practice of Zen and zazen.* * *Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Kyōsaku Jon Mitchell

Ron Hogen Green, Sensei - Zen Mountain Monastery, New York, Friday Evening 04/01/2022 - Dharma Talk during the Founder's Sesshin 2022 Fusatsu Ceremony - The tenth Buddhist Precept is to "Experience the intimacy of things; Do not defile the Three Treasures." How do we understand and apply this Precept? In this talk, Hogen Sensei takes up this profound teaching, imploring us to look closely at our practice and our lives.

“It is not valid to equate a fact, as real as it may seem to be, with the truth. It is just self deception. We deceive ourselves by believing a fact that exists in our mind is an absolute truth” —Kōshō Uchiyama   In this dharma talk, Koshin Paley Ellison draws from lessons learned during […] The post In Harmony With The Three Treasures | Koshin Paley Ellison appeared first on New York Zen Center for Contemplative Care.

The Daoist sages have always pointed us to the Three Treasures, the three best medicines within our body.  In this episode we explore these precious treasures; Jing, Qi, Shen.  How do we nourish these three layers of our life energy?  Essence, Energy, and Spirit; Jing, Qi, and Shen.  We can think of these treasures as our Body, Breath, and Consciousness.  In challenging times, our treasures can become depleted and stagnant, so let us take this journey together to learn how to nourish and strengthen the foundation of a healthy life.    Music for this episode is "Dancing Stars" by Within Sound Healing

Ronnie Landis dives deep into the the life force principles of Chinese medicine that was made famous by the branch of taoist tonic herbalism. This system of herbal medicine has a core philosophical approach called The Three Treasures. This is the most important and most powerful philosophy on health of all medical systems, ancient and modern. You will learn more than you thought you knew and this episode could change the way you look at health and longevity forever.Ronnie's Inner Circle Membership www.ronnieinnercircle.comRonnie's Official Website www.hhphealth.com