Podcasts about Vasubandhu

Bernd Bender, Dharma-Vortrag am 25. Januar 2026, Zen-Tag im Akazienzendo, BerlinWissen wir, dass wir im Ozean unseres Bewusstseins schwimmen? Die Yogacara-Schule, allen voran die Meditationsmeister Asanga und Vasubandhu, entwickelte eine komplexe Sichtweise des menschlichen Bewusstseins, die es uns erlaubt, die Tiefen des menschlichen Geistes in Praxis auszuloten. Als Auftakt einer intensiveren Auseinandersetzung mit der Lehre Vasubandhus in den kommenden Wochen entfaltet Bernd die ersten beiden Verse aus dessen Schrift Dreißig Verse über das Bewusstsein. Dabei richtet Bernd den Blick vor allem auf manas, das reflektierende Ich-Bewusstsein. Die Funktionsweise von manas zu verstehen, kann uns zeigen, dass unser Ich innerhalb eines größeren Feldes von Gewahrsein auftaucht. Wir schwimmen nicht nur im Ozean – wir sind dieser Ozean selbst.Im Vortrag erwähnt werden:- "Aware – Reise ins Bewusstsein", 3sat-Dokumentation - "Helgoland. Wie die Quantentheorie unsere Welt verändert" von Carlo RovelliSupport the show

Vasubandhu was a 4th–5th century Indian Buddhist monk, philosopher, and co-founder of the Yogācāra school of Mahayana Buddhism. Renowned for his works on Abhidharma, he developed key philosophical concepts such as “consciousness-only” (vijñaptimātra) and authored texts on Buddhist metaphysics, logic, and meditation. His influential treatises, including Abhidharmakośa and Thirty Verses, significantly shaped Buddhist thought in India, Tibet, and East Asia.

Speaking of watching your Ps and Qs, when taking up the way of Zen meditation, it may seem all too easy to get things backward. In fact, according to the great Zen ancestors, getting it wrong is a natural and necessary part of the process, expressed as "Fall down seven times, get up eight," apparently an old Chinese saying adopted by Master Dogen. He also said that hitting the bullseye depends upon the 100 prior misses. So we are inevitably immersed in trial and error. In considering Buddha's original teaching in the First Sermon — outlining the Four Noble Truths, including the Eightfold Path — one aspect is often overlooked. Along with the fact that they consist of a description of reality and a prescription for practice, respectively, they also include four admonitions, or instructions for how to approach implementing them. I think of these as the four "charges," one accompanying each of the Noble Truths, namely: 4 CHARGESExistence of dukkha - (we are to fully) UnderstandOrigin of dukkha - () AbandonCessation of dukkha - () RealizePath to cessation of dukkha - () Follow The translator's choice of "understand" in this context seems woefully inadequate, given that even Buddha himself pointed out that what he realized was beyond understanding, in any ordinary sense of the word. But setting aside the semantics, let's consider all four commands as outlining a process of assimilating and acting upon Buddha's teaching. We are to fully understand, or comprehend, the existence of suffering in this world. We are to abandon its main source, or origin, namely our own craving. We are to realize the cessation of suffering, hopefully in this lifetime. And we are to follow the Path in our daily actions, so that everything we do becomes the path. And thus, as Buddha taught in the Lotus Sutra, widely regarded as his last teaching, there is actually no separate Path, if everything is the path. We are on this path whether we know it or not. And, of course, we do not necessarily engage the process in the order implied by the sequencing of the sentence. In fact, we begin at the end, with the Eightfold Path. It, too, is usually laid out in reverse order of its implementation: Right wisdom: view and thought; right conduct: speech, action and livelihood; and right discipline: effort, mindfulness and meditation. Again, we begin at the end, with meditation, which leads to mindfulness and greater effort, which affect our conduct, and so on, leading eventually to right wisdom of understanding and worldview. Or so we hope. But when we consider the difficulty of what Buddha did, and is asking us to do, it seems impossible on the surface — as do the Precepts, when considered as literal and absolute. So we are left with the prospect of figuring out what these directives actually mean, and how they might be accomplished, by contemplating them in meditation, which brings us full circle to where Buddha realized these truths, on the cushion. In Zen meditation, we are encouraged to give up our reliance on the ability of the discriminating mind to analyze and understand, and instead to trust our intuition to come to an insight into reality that is not accessible to reason alone, what Master Dogen referred to as "non-thinking": neither thinking, as such, nor notthinking. So we are to find the sweet spot, the balance between these two aspects of our original mind. In light of this attitude adjustment to the way we ordinarily approach problem-solving, let me suggest another analogy to clarify the long and broad teachings of Buddha's tongue. P's & Q's of ZenKeying off of this common trope, engage with me in an experiment in semantics that may hopefully shed some light on buddha-dharma. Setting aside the "Qs" for now, I propose that we can frame the basics of Buddhism in alliterative form, as a collection of words beginning with P, or more precisely, "Pr," which turns out to be a substantial set of considerations to be assimilated before ("pre-") setting a course of action: • Premises & Principles• Predilections & Proclivities • Prescriptions & Practices• Promises & Predictions Premises & PrinciplesBuddhism, and for that matter any body of teaching, is based on a set of premises, defined as: ... a previous statement or proposition from which another is inferred or follows as a conclusion: if the premise is true, then the conclusion must be true. Another pr word pops up in the definition: proposition, which has a less definitive connotation, being a mere proposal, than a premise, which indicates a more settled basis. Premises, when proven out by experimentation or sheer experience, may become principles, much as hypotheses become theories (and with enough evidence, laws, or precepts) of the profession under consideration, such as science; or, well, law. Predilections & ProclivitiesHowever, Buddhism — dealing as it does with fallible human nature — also takes into account our predilections, proclivities, and predispositions, as well as any pertinent preconceptions we may be harboring. These words, too, have definitions and synonyms that often reflect each other, such as predisposition and predilection, i.e. sharing similar connotations of preference and propensity. Prescriptions & PracticesWhen it comes to taking action based on the premises and principles laid out in Zen's teachings, and in light of the weaknesses of our predilections and proclivities, semantic hair-splitting does not help much, except perhaps to illustrate the subtlety of the task of discerning which prescriptions and practices might prove to be most productive for following the Zen Way under the present predicament in which we find ourselves. The default mode of action prescribed in Zen is meditation, of course, but many of the practices surrounding and supporting it raise issues of protocols in a starkly different social and cultural environment than that in which the ancestors found themselves. This is the key challenge of propagating Zen today, in a context of over-choice on every level of society. Promises & Predictions The promise of Zen, however, remains the same, no matter the situational causes and conditions surrounding our life and practice. Success in penetrating the koan of existence, while not predictable, may be predicated upon the simple formula of sitting still enough, upright enough, for long enough that the effects of zazen begin to manifest. Buddha predicted the future buddhahood of many of his followers, including his cousin Devadatta, who reputedly tried repeatedly to assassinate the great sage. AfterwordThis familiar "Ps & Qs" phrase came to mind while mulling over the design of Buddha's initial teachings, and after reading Ben Connelly's excellent commentary on "Vasubandhu's Three Natures." The first page that comes up from an internet search on Ps and Qs tells us that the phrase can be traced back to the 1779 Oxford English Dictionary. The most plausible origin, of several possible provenances, is that it refers to early typography, where "p" and "q" were likely to be mistaken, one for the other, when setting lead type. This factoid comes from a site hosted by The Guardian that you may want to check out if you are interested in the origin of words and phrases (etymology), semantic enigmas, and the evolution of language in general In our next segment we will continue delving deeper into the design intent of Zen's teachings and their implications for living in times of increasing uncertainty. Other than death and taxes, the beneficial effects of Zen and zazen are one of the few things that are certain in life. But that does not mean that we should take them for granted. We have to put in the work, making "effort without aiming at it as Master Dogen prescribes. Please plan to join our new online and onsite practice opportunities for 2025. My new Thursday evening Advanced Workshop, in particular, is designed to take a deep dive into the more subtle secrets of Zen and the details of zazen.

Neste cap 28, Vasubandhu aborda a iluminação.

https://youtu.be/njmV6tacBIw

"Kaasaegne eksperimentaalteadus on tuvastanud inimese tajuorganite võime hämmastavalt tundlike aistingute saamiseks. Näiteks ettevalmistatud tähelepanu ja pimeda ruumiga kohanenud inimsilm võib märgata lausa üksikut footonit (kvantmehaanilist valgusosakest). Ent väited joogide ülitajust lähevad sellistest täppisaistingutest kaugemale ning tõstatavad rea tunnetusteoreetilisi küsimusi, mille vastamisele pidid mõtlema kõik india klassikalise filosoofia koolkonnad," kirjutas füüsikateoreetik Laur Järv Tähenduse teejuhtide 40. numbris ("India joogide ülitaju", 3.24 [1]).Samanimelise saatesarja 248. vestlusringis rääkis Laur Järv india joogide ülitajust koos religiooniuurija Erki Linnuga [2].Tulenevalt teema võõrapärasusest käis vestlusest läbi terve trobikond mulle tundmatuid pärisnimesid ja mõisteid. Konspekti said kirja järgmised:1. Patañjali "Yogasūtra" pani aluse askeetlikule maailmavaatele, mis levis sajandite jooksul Indiast üle kogu maailma [3].2. saankja (sanskr 'loendamine'), india pärimusliku filosoofia süsteem. Käsitleb maailma mõistusepäraselt, üldiselt üksikule kulgeva põhjuste ja tagajärgede jadana, eristades selles 24 põhilüli ehk tattva't (EE, 8. kd).3. jooga (sanskr 'ike, side') india traditsioonilise maailmakäsituse põhimõisteid, väljendab inimese püüdu reguleerida ja korrastada oma käitumist, hoiakuid ja mõtlemist senise teadvusseisundi ületamiseks ning teatava seisundi (nirvaana) saavutamiseks (ENE, 4. kd).4. karma (sanskr 'tegu') india mütoloogia ja traditsioonilise filosoofia põhimõisteid. Karmaseaduse järgi sõltuvad kõikide loomulike ja üleloomulike olendite, sealhulgas ka inimese praegused ja tulevased olemisseisundid jätkuvate ümberkehastumiste ahelas tema tegude eetilisest olemusest (ENE, 4. kd).5. charvaka (lokāyata) ühendas vanaindia filosoofias materialismi, naturalismi, skeptitsismi ja religioosse ükskõiksuse erinevaid süsteeme (Vikipeedia [4]).6. mantra (sanskr 'mõttevahend'), india usundeis (eriti tantrismis) maagilise toimega palve või loits. Koosneb tavaliselt sanskriti keele häälikute kombinatsioonidest (EE, 6. kd).7. Vasubandhu (ca 330–400) Loode-Indiast Gandhārast pärit budistlik munk ja õpetlane, keda peetakse koosa tema vanema venna Asangaga joogatšaara ehk vidžnjaanavaada koolkonna rajaks (Ida mõtteloo leksikon [5]).8. seadmus, kõikide india õpetuste keskse sanskritikeelse mõiste 'dharma' eestikeelne vaste (Ida mõtteloo leksikon [6]).9. abhidharma (sanskr 'seadmuste kohta, seadmuste üle'), seadmusi kui budismi põhimõisteid süstematiseeriv ja nende tähendust selgitav õpetus (Ida mõtteloo leksikon [7]).10. Abhidharmakośa (sanskr 'abhidharma varamu'), Vasubandhu teos, tuntumaid sanskritikeelseid mittekanoonilisi abhidharma tekste (Ida mõtteloo leksikon [8]).11. Dharmakīrti, india budistlik filosoof (7. saj), Dignāga järglane, budistliku loogika ning pramāṇa väitlusteaduse üks olulisemaid esindajaid (Ida mõtteloo leksikon [9]).12. Dignāga (u 480–540), india budistlik õpetlane-filosoof, budistliku loogika, tunnetusteooria ja väitlusteaduse (pramāṇa) üks olulisemaid esindajaid ning alusepanijaid (Ida mõtteloo leksikon [10]).13. braahmanad, rühm vanaindia kirjanduse teoseid, brahmanismi pühad raamatud, pärinevad 8.–5. sajandist eKr. Veedasid täiendavad ja seletavad braahmanad kirjeldavad peamiselt usurituaale ning nendega seoses olevaid kujutelmi, sisaldavad rohkesti müüte ja legende (ENE, 1. kd).14. brahmanism, hinduismi varane arengujärk. Brahmanism kujunes I aastatuhande esimesel poolel eKr veedade usundist, lähtus ka upanišadidest ja braahmanatest, talle olid omased keerukas kombestik, esivanematekultus, asketism ja braahmanite eesõiguste toonitamine. Peajumal oli Brahma (brahman), austati ka veedade jumalaid, näiteks Indrat ja Varunat, sugenemas oli Šiva ja Višnu kultus, I aastatuhande lõpus eKr teisenes brahmanism hinduismiks (ENE, 1. kd).H. Hosted on Acast. See acast.com/privacy for more information.

Bright on Buddhism - Episode 98 - Who is Vasubandhu? What were some of his views? How did he affect Buddhism in East Asia? Resources: David J. Kalupahana, The Principles of Buddhist Psychology, State University of New York Press, Albany, 1987, pp 173–192.; Francis H. Cook, Three Texts on Consciousness Only, Numata Center for Buddhist Translation and Research, Berkeley, 1999, pp 371–383 ("Thirty Verses on Consciousness Only") and pp 385–408 ("Twenty Verses on Consciousness Only"); Erich Frauwallner, The Philosophy of Buddhism, Motilal Banarsidass, Delhi, 2010 [1956].; Li Rongxi, Albert A. Dalia (2002). The Lives of Great Monks and Nuns, Berkeley CA: Numata Center for Translation and Research; Thich Nhat Hanh Transformation at the Base (subtitle) Fifty Verses on the Nature of Consciousness, Parallax Press, Berkeley, 2001; inspired in part by Vasubandhu and his Twenty Verses and Thirty Verses texts; Kochumuttom, Thomas (1982). A Buddhist Doctrine of Experience: A New Translation and Interpretation of the Works of Vasubandhu the Yogacarin. Delhi: Motilal Banarsidass Do you have a question about Buddhism that you'd like us to discuss? Let us know by finding us on email or social media! https://linktr.ee/brightonbuddhism Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host

Continuamos a estudar os 30 Versos sobre a Mente Apenas, de Vasubandhu, na tradução de Ben Connelly.

No capítulo 8 dos 30 versos Vasubandhu sugere o método para cuidarmos das emoções aflitivas.

As meditações neste período têm sido pareadas com as falas do darma sobre os 30 Versos sobre a Mente Apenas de Vasubandhu, em leitura direta do livro Inside Vasubandhu's Yogacara, de Ben Connelly.

Continuamos o estudo dos 30 versos, abordando o capítulo 5, onde Vasubandhu define Manas, a 7a consciência.

In this lecture today, we will first review the discussion about the “three natures” that I introduced last month from the work of the Yogacara philosopher, Vasubandhu. Then we will begin to discuss a contemporary philosophical school called Phenomenology and its similarities to Yogacara. We will then finish today's lecture by reading and discussing a chapter from Joko Beck's first book called Experiencing and Behaviour which I think will help us make the link between what these Yogacarins and Phenomenologists are on about because Joko has this way of being able to express these complex ideas in a simple and straightforward way.

In this lecture we sample the Yogacara teachings of Vasubandhu called the Treatise on the Three Natures, which form the philosophical backbone of Yogacara. So, what are the three natures? They are three interrelated aspects of our experience: the imaginary, dependent and complete or realised nature. In a nutshell they are: The imaginary nature of things is what we think they are. Their dependent nature of things is that they appear to depend on other things. The complete, realised nature of things is that they are not what you think they are

The Abhidharmakośabhāṣya (Treasury of Metaphysics with Self-Commentary) is a pivotal treatise on early Buddhist thought composed around the 4th or 5th century by the Indian Buddhist philosopher Vasubandhu. This work is a complete and systematic account of the Abhidharma, and is the peak of scholarship in the Fundamental Vehicle. It elucidates the Buddha's teachings as synthesized and interpreted by the early Buddhist Sarvāstivāda school. Vasubandhu (4th to 5th century CE) was an influential Buddhist monk and scholar from Gandhara or Central India. He was a philosopher who wrote commentary on the Abhidharma, from the perspectives of the Sarvastivada and Sautrāntika schools. After his conversion to Mahayana Buddhism, along with his half-brother, Asanga, he was also one of the main founders of the Yogacara school. Vasubandhu's Abhidharmakośakārikā ("Commentary on the Treasury of the Abhidharma") is widely used in Tibetan and East Asian Buddhism, as the major source for non-Mahayana Abhidharma philosophy. Vasubandhu is one of the most influential thinkers in the Indian Buddhist philosophical tradition. Because of their association with Nalanda university, Vasubandhu and Asanga are amongst the so-called Seventeen Nalanda Masters. In Jōdo Shinshū, he is considered the Second Patriarch; in Chan Buddhism, he is the 21st Patriarch.

At the end of Upaya's practice period studying Vasubandhu's Yogacara teachings, Sensei Shinzan shares with us the story of Vasubandhu's awakening. Vasubandhu, a diligent student attached to his ascetic form […]

Through engaging, contemporary examples, Making Sense of Mind Only: Why Yogacara Buddhism Matters (Wisdom Publications, 2023) reveals the Yogacara school of Indian Buddhism as a coherent system of ideas and practices for the path to liberation, contextualizing its key texts and rendering them accessible and relevant. The Yogacara, or Yoga Practice, school is one of the two schools of Mahayana Buddhism that developed in the early centuries of the common era. Though it arose in India, Mahayana Buddhism now flourishes in China, Tibet, Korea, Vietnam, and Japan. While the other major Mahayana tradition, the Madhyamaka (Middle Way), focuses on the concept of emptiness—that all phenomena lack an intrinsic essence—the Yogacara school focuses on the cognitive processes whereby we impute such essences. Through everyday examples and analogues in cognitive science, author William Waldron makes Yogacara's core teachings—on the three turnings of the Dharma wheel, the three natures, the storehouse consciousness, and mere perception—accessible to a broad audience. In contrast to the common characterization of Yogacara as philosophical idealism, Waldron presents Yogacara Buddhism on its own terms, as a coherent system of ideas and practices, with dependent arising its guiding principle.  The first half of Making Sense of Mind Only explores the historical context for Yogacara's development. Waldron examines early Buddhist texts that show how our affective and cognitive processes shape the way objects and worlds appear to us, and how we erroneously grasp onto them as essentially real—perpetuating the habits that bind us to samsara. He then analyzes the early Madhyamaka critique of essences.  This context sets the stage for the book's second half, an examination of how Yogacara texts such as the Samdhinirmocana Sutra and Asanga's Stages of Yogic Practice (Yogacarabhumi) build upon these earlier ideas by arguing that our constructive processes also occur unconsciously. Not only do we collectively, yet mostly unknowingly, construct shared realities or cultures, our shared worlds are also mediated through the storehouse consciousness (alayavijñana) functioning as a cultural unconscious. Vasubandhu's Twenty Verses argues that we can learn to recognize such objects and worlds as “mere perceptions” (vijñaptimatra) and thereby abandon our enchantment with the products of our own cognitive processes. Finally, Maitreya's Distinguishing Phenomena from Their Ultimate Nature (Dharmadharmatavibhaga) elegantly lays out the Mahayana path to this transformation. In Waldron's hands, Yogacara is no mere view but a practical system of transformation. His presentation of its key texts and ideas illuminates how religion can remain urgent and vital in our scientific and pluralistic age. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Through engaging, contemporary examples, Making Sense of Mind Only: Why Yogacara Buddhism Matters (Wisdom Publications, 2023) reveals the Yogacara school of Indian Buddhism as a coherent system of ideas and practices for the path to liberation, contextualizing its key texts and rendering them accessible and relevant. The Yogacara, or Yoga Practice, school is one of the two schools of Mahayana Buddhism that developed in the early centuries of the common era. Though it arose in India, Mahayana Buddhism now flourishes in China, Tibet, Korea, Vietnam, and Japan. While the other major Mahayana tradition, the Madhyamaka (Middle Way), focuses on the concept of emptiness—that all phenomena lack an intrinsic essence—the Yogacara school focuses on the cognitive processes whereby we impute such essences. Through everyday examples and analogues in cognitive science, author William Waldron makes Yogacara's core teachings—on the three turnings of the Dharma wheel, the three natures, the storehouse consciousness, and mere perception—accessible to a broad audience. In contrast to the common characterization of Yogacara as philosophical idealism, Waldron presents Yogacara Buddhism on its own terms, as a coherent system of ideas and practices, with dependent arising its guiding principle.  The first half of Making Sense of Mind Only explores the historical context for Yogacara's development. Waldron examines early Buddhist texts that show how our affective and cognitive processes shape the way objects and worlds appear to us, and how we erroneously grasp onto them as essentially real—perpetuating the habits that bind us to samsara. He then analyzes the early Madhyamaka critique of essences.  This context sets the stage for the book's second half, an examination of how Yogacara texts such as the Samdhinirmocana Sutra and Asanga's Stages of Yogic Practice (Yogacarabhumi) build upon these earlier ideas by arguing that our constructive processes also occur unconsciously. Not only do we collectively, yet mostly unknowingly, construct shared realities or cultures, our shared worlds are also mediated through the storehouse consciousness (alayavijñana) functioning as a cultural unconscious. Vasubandhu's Twenty Verses argues that we can learn to recognize such objects and worlds as “mere perceptions” (vijñaptimatra) and thereby abandon our enchantment with the products of our own cognitive processes. Finally, Maitreya's Distinguishing Phenomena from Their Ultimate Nature (Dharmadharmatavibhaga) elegantly lays out the Mahayana path to this transformation. In Waldron's hands, Yogacara is no mere view but a practical system of transformation. His presentation of its key texts and ideas illuminates how religion can remain urgent and vital in our scientific and pluralistic age. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

Through engaging, contemporary examples, Making Sense of Mind Only: Why Yogacara Buddhism Matters (Wisdom Publications, 2023) reveals the Yogacara school of Indian Buddhism as a coherent system of ideas and practices for the path to liberation, contextualizing its key texts and rendering them accessible and relevant. The Yogacara, or Yoga Practice, school is one of the two schools of Mahayana Buddhism that developed in the early centuries of the common era. Though it arose in India, Mahayana Buddhism now flourishes in China, Tibet, Korea, Vietnam, and Japan. While the other major Mahayana tradition, the Madhyamaka (Middle Way), focuses on the concept of emptiness—that all phenomena lack an intrinsic essence—the Yogacara school focuses on the cognitive processes whereby we impute such essences. Through everyday examples and analogues in cognitive science, author William Waldron makes Yogacara's core teachings—on the three turnings of the Dharma wheel, the three natures, the storehouse consciousness, and mere perception—accessible to a broad audience. In contrast to the common characterization of Yogacara as philosophical idealism, Waldron presents Yogacara Buddhism on its own terms, as a coherent system of ideas and practices, with dependent arising its guiding principle.  The first half of Making Sense of Mind Only explores the historical context for Yogacara's development. Waldron examines early Buddhist texts that show how our affective and cognitive processes shape the way objects and worlds appear to us, and how we erroneously grasp onto them as essentially real—perpetuating the habits that bind us to samsara. He then analyzes the early Madhyamaka critique of essences.  This context sets the stage for the book's second half, an examination of how Yogacara texts such as the Samdhinirmocana Sutra and Asanga's Stages of Yogic Practice (Yogacarabhumi) build upon these earlier ideas by arguing that our constructive processes also occur unconsciously. Not only do we collectively, yet mostly unknowingly, construct shared realities or cultures, our shared worlds are also mediated through the storehouse consciousness (alayavijñana) functioning as a cultural unconscious. Vasubandhu's Twenty Verses argues that we can learn to recognize such objects and worlds as “mere perceptions” (vijñaptimatra) and thereby abandon our enchantment with the products of our own cognitive processes. Finally, Maitreya's Distinguishing Phenomena from Their Ultimate Nature (Dharmadharmatavibhaga) elegantly lays out the Mahayana path to this transformation. In Waldron's hands, Yogacara is no mere view but a practical system of transformation. His presentation of its key texts and ideas illuminates how religion can remain urgent and vital in our scientific and pluralistic age. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

Through engaging, contemporary examples, Making Sense of Mind Only: Why Yogacara Buddhism Matters (Wisdom Publications, 2023) reveals the Yogacara school of Indian Buddhism as a coherent system of ideas and practices for the path to liberation, contextualizing its key texts and rendering them accessible and relevant. The Yogacara, or Yoga Practice, school is one of the two schools of Mahayana Buddhism that developed in the early centuries of the common era. Though it arose in India, Mahayana Buddhism now flourishes in China, Tibet, Korea, Vietnam, and Japan. While the other major Mahayana tradition, the Madhyamaka (Middle Way), focuses on the concept of emptiness—that all phenomena lack an intrinsic essence—the Yogacara school focuses on the cognitive processes whereby we impute such essences. Through everyday examples and analogues in cognitive science, author William Waldron makes Yogacara's core teachings—on the three turnings of the Dharma wheel, the three natures, the storehouse consciousness, and mere perception—accessible to a broad audience. In contrast to the common characterization of Yogacara as philosophical idealism, Waldron presents Yogacara Buddhism on its own terms, as a coherent system of ideas and practices, with dependent arising its guiding principle.  The first half of Making Sense of Mind Only explores the historical context for Yogacara's development. Waldron examines early Buddhist texts that show how our affective and cognitive processes shape the way objects and worlds appear to us, and how we erroneously grasp onto them as essentially real—perpetuating the habits that bind us to samsara. He then analyzes the early Madhyamaka critique of essences.  This context sets the stage for the book's second half, an examination of how Yogacara texts such as the Samdhinirmocana Sutra and Asanga's Stages of Yogic Practice (Yogacarabhumi) build upon these earlier ideas by arguing that our constructive processes also occur unconsciously. Not only do we collectively, yet mostly unknowingly, construct shared realities or cultures, our shared worlds are also mediated through the storehouse consciousness (alayavijñana) functioning as a cultural unconscious. Vasubandhu's Twenty Verses argues that we can learn to recognize such objects and worlds as “mere perceptions” (vijñaptimatra) and thereby abandon our enchantment with the products of our own cognitive processes. Finally, Maitreya's Distinguishing Phenomena from Their Ultimate Nature (Dharmadharmatavibhaga) elegantly lays out the Mahayana path to this transformation. In Waldron's hands, Yogacara is no mere view but a practical system of transformation. His presentation of its key texts and ideas illuminates how religion can remain urgent and vital in our scientific and pluralistic age. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/indian-religions

Through engaging, contemporary examples, Making Sense of Mind Only: Why Yogacara Buddhism Matters (Wisdom Publications, 2023) reveals the Yogacara school of Indian Buddhism as a coherent system of ideas and practices for the path to liberation, contextualizing its key texts and rendering them accessible and relevant. The Yogacara, or Yoga Practice, school is one of the two schools of Mahayana Buddhism that developed in the early centuries of the common era. Though it arose in India, Mahayana Buddhism now flourishes in China, Tibet, Korea, Vietnam, and Japan. While the other major Mahayana tradition, the Madhyamaka (Middle Way), focuses on the concept of emptiness—that all phenomena lack an intrinsic essence—the Yogacara school focuses on the cognitive processes whereby we impute such essences. Through everyday examples and analogues in cognitive science, author William Waldron makes Yogacara's core teachings—on the three turnings of the Dharma wheel, the three natures, the storehouse consciousness, and mere perception—accessible to a broad audience. In contrast to the common characterization of Yogacara as philosophical idealism, Waldron presents Yogacara Buddhism on its own terms, as a coherent system of ideas and practices, with dependent arising its guiding principle.  The first half of Making Sense of Mind Only explores the historical context for Yogacara's development. Waldron examines early Buddhist texts that show how our affective and cognitive processes shape the way objects and worlds appear to us, and how we erroneously grasp onto them as essentially real—perpetuating the habits that bind us to samsara. He then analyzes the early Madhyamaka critique of essences.  This context sets the stage for the book's second half, an examination of how Yogacara texts such as the Samdhinirmocana Sutra and Asanga's Stages of Yogic Practice (Yogacarabhumi) build upon these earlier ideas by arguing that our constructive processes also occur unconsciously. Not only do we collectively, yet mostly unknowingly, construct shared realities or cultures, our shared worlds are also mediated through the storehouse consciousness (alayavijñana) functioning as a cultural unconscious. Vasubandhu's Twenty Verses argues that we can learn to recognize such objects and worlds as “mere perceptions” (vijñaptimatra) and thereby abandon our enchantment with the products of our own cognitive processes. Finally, Maitreya's Distinguishing Phenomena from Their Ultimate Nature (Dharmadharmatavibhaga) elegantly lays out the Mahayana path to this transformation. In Waldron's hands, Yogacara is no mere view but a practical system of transformation. His presentation of its key texts and ideas illuminates how religion can remain urgent and vital in our scientific and pluralistic age. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Ben Connelly takes us on a deep dive into the history and the heart of Buddhist philosopher Vasubandhu and the influential Yogacara teachings. Ben describes how the Yogacara school sought […]

Sensei Kathie Fischer skillfully delves into the teachings of Vasubandhu and the influential Yogacara school of Buddhism. The Yogacara teachings “offer what we call an education, scaffolding, for understanding our […]

In this talk, Sensei Monshin discusses the Yogacara or “Mind Only” teachings of 5th century Buddhist scholar Vasubandhu. Central to Vasubandhu's teaching is the idea that we create separateness with […]

Author Ben Connelly speaks on his book  "Vasubandhu's Three Natures"  to the Dharma Seminar. This is the eleventh and concluding talk of the series. Texts Discussed Vasubandhu's “Three Natures”: A Practitioner's Guide for Liberation, by Ben Connelly, translated by Weijen Teng Suggested donation: $7 https://bit.ly/donate-edz-online-teachings We cannot continue offering teachings online without it. Thank you! https://everydayzen.org/wp-content/uploads/2024/02/Vasubandhus-Three-Natures-Talk-by-author-Ben-Connelly-Talk-11.mp3

Norman gives his tenth and final talk on "Vasubandhu's Three Natures" of the Yogachara (Mind Only School). Our main text will be the book "Vasubandhu's Three Natures" by Ben Connelly as well as the Jay Garfield's  "Vasubandhu's Treatise on the Three Natures: A Translation and Commentary." Texts Discussed Vasubandhu's “Three Natures”: A Practitioner's Guide for Liberation, by Ben Connelly, translated by Weijen Teng Vasubandhu's Treatise on the Three Natures: A Translation and Commentary, by Jay Garfield Suggested donation: $7 https://bit.ly/donate-edz-online-teachings We cannot continue offering teachings online without it. Thank you! https://everydayzen.org/wp-content/uploads/2024/02/Vasubandhus-Three-Natures-Yogachara-Mind-Only-School-Talk-10.mp3

Norman gives his ninth talk on "Vasubandhu's Three Natures" of the Yogachara (Mind Only School). Our main text will be the book "Vasubandhu's Three Natures" by Ben Connelly as well as the Jay Garfield's  "Vasubandhu's Treatise on the Three Natures: A Translation and Commentary." Texts Discussed Vasubandhu's “Three Natures”: A Practitioner's Guide for Liberation, by Ben Connelly, translated by Weijen Teng Vasubandhu's Treatise on the Three Natures: A Translation and Commentary, by Jay Garfield Suggested donation: $7 https://bit.ly/donate-edz-online-teachings We cannot continue offering teachings online without it. Thank you! https://everydayzen.org/wp-content/uploads/2024/01/Vasubandhus-Three-Natures-Yogachara-Mind-Only-School-Talk-9.mp3

Norman gives his eighth talk on "Vasubandhu's Three Natures" of the Yogachara (Mind Only School). Our main text will be the book "Vasubandhu's Three Natures" by Ben Connelly as well as the Jay Garfield's  "Vasubandhu's Treatise on the Three Natures: A Translation and Commentary." Texts Discussed Vasubandhu's “Three Natures”: A Practitioner's Guide for Liberation, by Ben Connelly, translated by Weijen Teng Vasubandhu's Treatise on the Three Natures: A Translation and Commentary, by Jay Garfield Suggested donation: $7 https://bit.ly/donate-edz-online-teachings We cannot continue offering teachings online without it. Thank you! https://everydayzen.org/wp-content/uploads/2024/01/Vasubandus-Three-Natures-Yogachara-Mind-Only-School-Talk-8-1.mp3

Norman gives his seventh talk on "Vasubandhu's Three Natures" of the Yogachara (Mind Only School). Our main text will be the book "Vasubandhu's Three Natures" by Ben Connelly as well as the Jay Garfield's  "Vasubandhu's Treatise on the Three Natures: A Translation and Commentary." Texts Discussed Vasubandhu's “Three Natures”: A Practitioner's Guide for Liberation, by Ben Connelly, translated by Weijen Teng Vasubandhu's Treatise on the Three Natures: A Translation and Commentary, by Jay Garfield Suggested donation: $7 https://bit.ly/donate-edz-online-teachings We cannot continue offering teachings online without it. Thank you! https://everydayzen.org/wp-content/uploads/2024/01/Vasubandhus-Three-Natures-Yogachara-Mind-Only-School-Talk-7.mp3

The Ground of Being: Vasubandhu's Trisvabhāva-nirdeśa, 6-week, course Thursdays, 7:00pm - 8:30pm (Pacific) January 25th – February 29, 2024 Tuition: $270 The concept of the Trisvabhāva (‘Three Natures') is considered the conclusion of, what might be called, Buddhist ontology, the study of ‘being.' In the earliest forms of Buddhism, all phenomena are momentary and, therefore, quite impermanent. In the more developed forms of Mahāyāna Buddhism, the concept of Emptiness negates there being any thing to be. In light of Emptiness, how is the perceived world to be understood? That is the essence of the ‘Ground of Being' and the Yogacara teaching on the Three Natures, wherein all phenomena are understood to be fabricated, dependently originated, and yet completely perfect. This six-week course is based on Vasubandhu's brief 4th Century treatise on the Three Natures, the Trisvabhāva-nirdeśa, and is part of the LUSB Dharma series on the ‘Mind-Only' teachings of Yogacara Buddhism. The Space of Time: Buddhist Chronology and Kairology from kṣaṇas to kalpas 9:00am – 12:00pm (Pacific) Saturday, February 10th, 2024 Tuition: $90 ‘How long is a minute?' Why do we use spatial terms like ‘long' and ‘short' to speak of Time? Long before Einstein and Hawkings, Buddhist thinkers such as Dōgen and Nāgārjuna had already noted the inextricable relationships between Space and Time. This presentation is an overview of these Buddhist conceptions of Time; from kṣaṇas, the ‘nano-seconds' used to measure the arising and passing away of mental states, to kalpas, the longest measurement of time, which is immeasurable. In this way, Time will be explored in terms of chronology, the elapsing or passage of Time, and in terms kairology, specific instances or moments of Time.

Norman gives his sixth talk on "Vasubandhu's Three Natures" of the Yogachara (Mind Only School). Our main text will be the book "Vasubandhu's Three Natures" by Ben Connelly as well as the Jay Garfield's  "Vasubandhu's Treatise on the Three Natures: A Translation and Commentary." Texts Discussed Vasubandhu's “Three Natures”: A Practitioner's Guide for Liberation, by Ben Connelly, translated by Weijen Teng Vasubandhu's Treatise on the Three Natures: A Translation and Commentary, by Jay Garfield Suggested donation: $7 https://bit.ly/donate-edz-online-teachings We cannot continue offering teachings online without it. Thank you! https://everydayzen.org/wp-content/uploads/2023/12/Vasubandhus-Three-Natures-Yogachara-Mind-Only-School-Talk-6.mp3

Norman gives his fifth talk on "Vasubandhu's Three Natures" of the Yogachara (Mind Only School). Our main text will be the book "Vasubandhu's Three Natures" by Ben Connelly as well as the Jay Garfield's  "Vasubandhu's Treatise on the Three Natures: A Translation and Commentary." Texts Discussed Vasubandhu's “Three Natures”: A Practitioner's Guide for Liberation, by Ben Connelly, translated by Weijen Teng Vasubandhu's Treatise on the Three Natures: A Translation and Commentary, by Jay Garfield Suggested donation: $7 https://bit.ly/donate-edz-online-teachings We cannot continue offering teachings online without it. Thank you! https://everydayzen.org/wp-content/uploads/2023/12/Vasubandhus-Three-Natures-Yogachara-Mind-Only-School-Talk-5.mp3

Norman gives his fourth talk on "Vasubandhu's Three Natures" of the Yogachara (Mind Only School). Our main text will be the book "Vasubandhu's Three Natures" by Ben Connelly as well as the Jay Garfield's  "Vasubandhu's Treatise on the Three Natures: A Translation and Commentary." Texts Discussed Vasubandhu's “Three Natures”: A Practitioner's Guide for Liberation, by Ben Connelly, translated by Weijen Teng Vasubandhu's Treatise on the Three Natures: A Translation and Commentary, by Jay Garfield Suggested donation: $7 https://bit.ly/donate-edz-online-teachings We cannot continue offering teachings online without it. Thank you! https://everydayzen.org/wp-content/uploads/2023/12/Vasubandhus-Three-Natures-Yogachara-Mind-Only-School-Talk-4.mp3

Norman gives his third talk on "Vasubandhu's Three Natures" of the Yogachara (Mind Only School). Our main text will be the book "Vasubandhu's Three Natures" by Ben Connelly as well as the Jay Garfield's  "Vasubandhu's Treatise on the Three Natures: A Translation and Commentary." Texts Discussed Vasubandhu's “Three Natures”: A Practitioner's Guide for Liberation, by Ben Connelly, translated by Weijen Teng Vasubandhu's Treatise on the Three Natures: A Translation and Commentary, by Jay Garfield Suggested donation: $7 https://bit.ly/donate-edz-online-teachings We cannot continue offering teachings online without it. Thank you! https://s3.us-west-1.amazonaws.com/edz.assets/wp-content/uploads/2023/11/Vasubandhus-Three-Natures-Yogachara-Mind-Only-School-Talk-3.mp3

Norman gives his second talk on "Vasubandhu's Three Natures" of the Yogachara (Mind Only School). Our main text will be the book "Vasubandhu's Three Natures" by Ben Connelly as well as the Jay Garfield's  "Vasubandhu's Treatise on the Three Natures: A Translation and Commentary." Suggested donation: $7 https://bit.ly/donate-edz-online-teachings We cannot continue offering teachings online without it. Thank you! https://s3.us-west-1.amazonaws.com/edz.assets/wp-content/uploads/2023/11/Vasubandhus-Thee-Natures-Yogachara-Mind-Only-School-Talk-2-1.mp3

Norman gives his first talk on "Vasubandhu's Three Natures" of the Yogachara (Mind Only School). Our main text will be the book "Vasubandhu's Three Natures" by Ben Connelly as well as the Jay Garfield's  "Vasubandhu's Treatise on the Three Natures: A Translation and Commentary." Suggested donation: $7 https://bit.ly/donate-edz-online-teachings We cannot continue offering teachings online without it. Thank you! https://s3.us-west-1.amazonaws.com/edz.assets/wp-content/uploads/2023/11/Vasubandhus-Three-Natures-Yogachara-Mind-Only-School-Talk-1.mp3

“Good news! Everything is of complete, realized nature.” In this energized dharma talk, author and teacher Ben Connelly beautifully articulates Vasubandhu's teachings of “The Three Natures” – that all things […]

Vasubandhu was a 5th century Buddhist monk who, along with his brother Asanga formulated the teaching called Yogacara. It arose as means of finding balance between the two major paths of the Early Buddhist teachings and The Mahayana teachings. Vasubandhu and Asanga sought to bring harmony to the vast differences in these two practices, showing that both of them have very important roles in freeing us from suffering and delusion. This talk with be an introduction only...the Thirty Verses are complex; but more importantly, an eye opening into the nature of the Egoic birth and ultimately, its overturning.

Buddhists are famous for their thesis that selves do not exist. But if they are right, what would that thesis mean for our apparent sense of self and for ordinary practices involving selves—or at least persons? In Selfless Minds: A Contemporary Perspective on Vasubandhu's Metaphysics (Oxford University Press, 2022), Monima Chadha answers these questions by considering Vasubandhu's arguments against the self. She argues that he—and Abhidharma philosophers like him—denies the existence of selves as well as persons and should take a strongly illusionist stance about our apparent senses of agency and ownership. The book also investigates how Vasubandhu ought to explain episodic memory and synchronic unity of conscious experiences without a self. Chadha weaves together philosophers from a range of traditions, drawing on contemporary and premodern interpreters of Buddhism as well as analytic philosophy, phenomenology and continental philosophy, and modern cognitive science. Malcolm Keating is Associate Professor of Philosophy at Yale-NUS College. His research focuses on Sanskrit works of philosophy in Indian traditions, in the areas of language and epistemology. He is the author of Language, Meaning, and Use in Indian Philosophy (Bloomsbury Press, 2019) and host of the podcast Sutras & Stuff. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Buddhists are famous for their thesis that selves do not exist. But if they are right, what would that thesis mean for our apparent sense of self and for ordinary practices involving selves—or at least persons? In Selfless Minds: A Contemporary Perspective on Vasubandhu's Metaphysics (Oxford University Press, 2022), Monima Chadha answers these questions by considering Vasubandhu's arguments against the self. She argues that he—and Abhidharma philosophers like him—denies the existence of selves as well as persons and should take a strongly illusionist stance about our apparent senses of agency and ownership. The book also investigates how Vasubandhu ought to explain episodic memory and synchronic unity of conscious experiences without a self. Chadha weaves together philosophers from a range of traditions, drawing on contemporary and premodern interpreters of Buddhism as well as analytic philosophy, phenomenology and continental philosophy, and modern cognitive science. Malcolm Keating is Associate Professor of Philosophy at Yale-NUS College. His research focuses on Sanskrit works of philosophy in Indian traditions, in the areas of language and epistemology. He is the author of Language, Meaning, and Use in Indian Philosophy (Bloomsbury Press, 2019) and host of the podcast Sutras & Stuff. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/philosophy

Buddhists are famous for their thesis that selves do not exist. But if they are right, what would that thesis mean for our apparent sense of self and for ordinary practices involving selves—or at least persons? In Selfless Minds: A Contemporary Perspective on Vasubandhu's Metaphysics (Oxford University Press, 2022), Monima Chadha answers these questions by considering Vasubandhu's arguments against the self. She argues that he—and Abhidharma philosophers like him—denies the existence of selves as well as persons and should take a strongly illusionist stance about our apparent senses of agency and ownership. The book also investigates how Vasubandhu ought to explain episodic memory and synchronic unity of conscious experiences without a self. Chadha weaves together philosophers from a range of traditions, drawing on contemporary and premodern interpreters of Buddhism as well as analytic philosophy, phenomenology and continental philosophy, and modern cognitive science. Malcolm Keating is Associate Professor of Philosophy at Yale-NUS College. His research focuses on Sanskrit works of philosophy in Indian traditions, in the areas of language and epistemology. He is the author of Language, Meaning, and Use in Indian Philosophy (Bloomsbury Press, 2019) and host of the podcast Sutras & Stuff. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Buddhists are famous for their thesis that selves do not exist. But if they are right, what would that thesis mean for our apparent sense of self and for ordinary practices involving selves—or at least persons? In Selfless Minds: A Contemporary Perspective on Vasubandhu's Metaphysics (Oxford University Press, 2022), Monima Chadha answers these questions by considering Vasubandhu's arguments against the self. She argues that he—and Abhidharma philosophers like him—denies the existence of selves as well as persons and should take a strongly illusionist stance about our apparent senses of agency and ownership. The book also investigates how Vasubandhu ought to explain episodic memory and synchronic unity of conscious experiences without a self. Chadha weaves together philosophers from a range of traditions, drawing on contemporary and premodern interpreters of Buddhism as well as analytic philosophy, phenomenology and continental philosophy, and modern cognitive science. Malcolm Keating is Associate Professor of Philosophy at Yale-NUS College. His research focuses on Sanskrit works of philosophy in Indian traditions, in the areas of language and epistemology. He is the author of Language, Meaning, and Use in Indian Philosophy (Bloomsbury Press, 2019) and host of the podcast Sutras & Stuff. Learn more about your ad choices. Visit megaphone.fm/adchoices

Buddhists are famous for their thesis that selves do not exist. But if they are right, what would that thesis mean for our apparent sense of self and for ordinary practices involving selves—or at least persons? In Selfless Minds: A Contemporary Perspective on Vasubandhu's Metaphysics (Oxford University Press, 2022), Monima Chadha answers these questions by considering Vasubandhu's arguments against the self. She argues that he—and Abhidharma philosophers like him—denies the existence of selves as well as persons and should take a strongly illusionist stance about our apparent senses of agency and ownership. The book also investigates how Vasubandhu ought to explain episodic memory and synchronic unity of conscious experiences without a self. Chadha weaves together philosophers from a range of traditions, drawing on contemporary and premodern interpreters of Buddhism as well as analytic philosophy, phenomenology and continental philosophy, and modern cognitive science. Malcolm Keating is Associate Professor of Philosophy at Yale-NUS College. His research focuses on Sanskrit works of philosophy in Indian traditions, in the areas of language and epistemology. He is the author of Language, Meaning, and Use in Indian Philosophy (Bloomsbury Press, 2019) and host of the podcast Sutras & Stuff. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

Buddhists are famous for their thesis that selves do not exist. But if they are right, what would that thesis mean for our apparent sense of self and for ordinary practices involving selves—or at least persons? In Selfless Minds: A Contemporary Perspective on Vasubandhu's Metaphysics (Oxford University Press, 2022), Monima Chadha answers these questions by considering Vasubandhu's arguments against the self. She argues that he—and Abhidharma philosophers like him—denies the existence of selves as well as persons and should take a strongly illusionist stance about our apparent senses of agency and ownership. The book also investigates how Vasubandhu ought to explain episodic memory and synchronic unity of conscious experiences without a self. Chadha weaves together philosophers from a range of traditions, drawing on contemporary and premodern interpreters of Buddhism as well as analytic philosophy, phenomenology and continental philosophy, and modern cognitive science. Malcolm Keating is Associate Professor of Philosophy at Yale-NUS College. His research focuses on Sanskrit works of philosophy in Indian traditions, in the areas of language and epistemology. He is the author of Language, Meaning, and Use in Indian Philosophy (Bloomsbury Press, 2019) and host of the podcast Sutras & Stuff. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

Buddhists are famous for their thesis that selves do not exist. But if they are right, what would that thesis mean for our apparent sense of self and for ordinary practices involving selves—or at least persons? In Selfless Minds: A Contemporary Perspective on Vasubandhu's Metaphysics (Oxford University Press, 2022), Monima Chadha answers these questions by considering Vasubandhu's arguments against the self. She argues that he—and Abhidharma philosophers like him—denies the existence of selves as well as persons and should take a strongly illusionist stance about our apparent senses of agency and ownership. The book also investigates how Vasubandhu ought to explain episodic memory and synchronic unity of conscious experiences without a self. Chadha weaves together philosophers from a range of traditions, drawing on contemporary and premodern interpreters of Buddhism as well as analytic philosophy, phenomenology and continental philosophy, and modern cognitive science. Malcolm Keating is Associate Professor of Philosophy at Yale-NUS College. His research focuses on Sanskrit works of philosophy in Indian traditions, in the areas of language and epistemology. He is the author of Language, Meaning, and Use in Indian Philosophy (Bloomsbury Press, 2019) and host of the podcast Sutras & Stuff. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/indian-religions

ADZG 1057 ADZG Sunday Morning Dharma Talk by Ben Connelly

10/30/2022, Kokyo Henkel, dharma talk at Green Gulch Farm. Different types compassion as taught by Shakyamuni Buddha, Vasubandhu, Maitreya, Chandrakirti, and Zen Ancestors Yunyan and Daowu

Ben Connelly of the Minnesota Zen Meditation Center gives a guest talk at the Greater Boston Zen Center. His topic is practicing Yogacara Buddhism with Vasubandhu's Three Natures. (October 18, 2022)

Dharma talk by Eran Junryu Vardi Roshi of Eiryu-ji Zen Center in Wyckoff, NJ, USA on 6/26/22

Video discussion from which this episode's audio is taken: https://youtu.be/8e847S4uGWoBryce's webpage: https://brycehuebner.weebly.comGold, Jonathan C., "Vasubandhu", The Stanford Encyclopedia of Philosophy: https://plato.stanford.edu/archives/spr2021/entries/vasubandhu/

“If you can sit zazen until you don't need to get up in the middle, then you're really content with nothing. When you're content with nothing, you don't need to go out and find things to fill that big empty hole inside of you. The less you need, the less you have to worry about. I highly recommend it.” - Dave Cuomo   In the thrilling conclusion to his Yogacara series, Dave wraps it all up with some epic poetry from Vasubandhu and a brief overview of how exactly all this theory helps, what exactly it helps us do, and why none of that is the point since all of it was just an illusion anyway. Why do Zennies take themselves so seriously when everything is ultimately imaginary? How is being depressed the cure for depression? And what is the fundamental essence of text anxiety?? Find out here!