Buddhist monastic rules
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Episode #342: Dhammaloka, born Laurence Carroll in Dublin around 1856, was a unique figure in the history of Buddhism and anti-colonial resistance. Much of what we know today about Dhammaloka comes from Laurence Cox, Alicia Turner, and Brian Bocking in “The Irish Buddhist.” Carroll left Ireland as a teenager, becoming a sailor and tramp, living on the margins of society. These experiences shaped his adaptability and led to his connection with Buddhism when he arrived in Burma. Unlike other Europeans, Laurence was not part of the elite—he was a working-class man who resonated deeply with Buddhist principles. Rangoon's diverse environment enabled Laurence to align with marginalized communities resisting colonial rule. Eventually, he ordained as a monk Tavoy Monastery in Rangoon under the name U Dhammaloka. The monastery was aligned with the Thudhamma sect, known for its strict adherence to the Vinaya and social engagement. This gave Dhammaloka an opportunity for both a spiritual rebirth from his alcohol addiction, as well as a connection to the emerging, pan-Asian Buddhist movement. His commitment to the monastic life became a powerful personal and political act. Dhammaloka's activism brought him into direct conflict with British authorities. He was placed under surveillance, charged with sedition, and his trial in Rangoon showed his symbolic role in anti-colonial resistance. Despite attempts to suppress him, his legacy endured. Dhammaloka also fiercely opposed Western missionaries, viewing their work as part of colonial domination. He famously said, “The British came with the Bible, the Gatling gun, and the whiskey bottle,” highlighting colonialism's cultural and territorial aims. Carroll's journey—from tramp to influential monk—reminds us of courage, solidarity, and the enduring desire for justice.
Today, I had the pleasure of chatting with Vinaya. After leaving his strict homeland of Germany, Vinaya traveled in flow on his quest for enlightenment. Once realizing what he needed was already inside, he found freedom from himself and true happiness. Vinaya's advice is something you don't want to miss.If you want to connect or work with Vinaya, you can do so below!Website
Send us a textJoin your host Clifton Pope as he is joined by spiritual advisor/coach: Satyam Vinaya where we dive into his ability to receive psychic information which can help you move forward in life!Our conversation consists on how Satyam's guidance can help you become a successful creator of your life by bringing light to your patterns, behaviors, and the blockages that stand in your way through crystal readings, spiritual coaching, and energy rebalancing!We also dive into how to be in meditation, relate to joy/pain to enjoy a nice celebrated life, importance of being free from yourself, how abundance is always present, and so much more!If you are into how to look more inside and figure out what makes me happy from within, this is the episode for you!If you are here to figure out what is your purpose/mission by being the creator of your own life, this is the episode for you!Visit https://www.psychiccrystalreading.com today to find out more on Satyam Vinaya's journey along with how to gain access to his crystal readings sessions, spiritual coaching sessions and energy re-balancing sessions to get started today!Hit that follow/subscribe button on Apple/Spotify Podcasts as well as Rumble via @CPHFWB44 so you don't miss a single episode of the show!Leave a rating/review to help grow the show as The HFWB Podcast Series is for you, the people, so let your voice be heard!Join the HFWB community for $5/month to have access to subscriber-only content via https://hfwbpodcastseries.buzzsprout.comThank you for the love and support!Support the showhttps://atherocare.com/HEALTHFITNESSWEALTHBUSINESShttps://athleticism.com/HEALTHFWEALTHBhttps://vitamz.com/HEALTHFITNESSWEALTHBUSINESShttps://Athleticism.comhttps://atherocare.comhttps://vitamz.comofficial sponsors of the HFWB Podcast Series
In this final episode of Season 4 of The Confidence Doc, Houston-based board-certified plastic surgeon Dr. Rukmini "Vinaya" Rednam dives into the crucial topic of pain control. She emphasizes the importance of understanding how you personally manage pain before undergoing plastic surgery—or any surgical procedure.Dr. Rednam explores pain management from multiple angles, including mental health, pre-existing medical conditions, physical activity levels, and the impact of a strong support system. She also breaks down different types of pain medications, how they work, and their potential side effects.Key Topics Covered:The importance of assessing your pain tolerance before surgeryMental health and other factors that influence pain managementThe role of support systems in recoveryTypes of pain medications, their effectiveness, and side effectsTune in to this insightful discussion to gain a better understanding of pain control and how to prepare for a smoother recovery.Request your consultation here:Contact Rukmini Rednam, MD in Houston TX and The Woodlands (drrukminirednam.com)
In this conversation, Vinaya shares how he moved from a very conditioned way of seeing the world to a joyful experience of life. He shares some exercises to help you see this for yourself. We talk about various thoughts from A Course in Miracles and how we can choose to enjoy ourselves rather than struggle with fear.https://www.psychiccrystalreadings.com/
Welcome back to Anything But Average Mondays! Today we sit down with Dr. Vinaya Rednam, a board-certified plastic surgeon based in Houston, Texas, to discuss all things plastic surgery, body contouring, and cosmetic enhancements. Dr. Rednam shares her expertise on the most popular procedures, including tummy tucks, breast augmentations, facelifts, and weight loss skin removal.We dive into the evolving perceptions of plastic surgery, how social media is changing the industry, and why natural-looking results are the new standard. Dr. Rednam also opens up about her own cosmetic procedures, balancing a demanding career with motherhood, and the importance of finding the right surgeon.If you've ever been curious about plastic surgery or non-invasive aesthetic treatments, this is the episode for you! About Brittany and Christina:Meet Brittany and Christina, your dynamic podcast hosts who bring their unique blend of expertise, passion, and life experience to every conversation.Brittany, affectionately known as Britt, mom, mommy, bruh, and Queen, lives in Vancouver with her husband and their three fantastic kids (tweens and teens, hence the playful nicknames). Together for nearly two decades, Brittany and her husband share a love for travel and adventure. A self-proclaimed endurance sport junkie, Brittany thrives on pushing herself beyond her comfort zone to unlock her full potential. As a coach, she specializes in helping clients overcome overwhelm by aligning personal goals and values with actionable steps for success. Her greatest joys come from connecting with new people and witnessing their incredible achievements.Christina Lecuyer, a former professional golfer and TV host, is recognized as one of GlobeNewswire's Top Confidence Coaches. She works with clients worldwide, including entrepreneurs, Wall Street executives, stay-at-home moms, and small business owners. Through her signature "Decision, Faith & Action" framework, Christina has guided thousands of clients in creating their own versions of fulfillment and success, often leading to thriving six- and seven-figure businesses. Her 1-on-1 coaching model focuses on mindset and strategy to build self-trust, confidence, and long-term results.Together, Brittany and Christina bring their authentic, energetic, and empowering perspectives to help listeners navigate life, achieve their goals, and embrace their fullest potential. Feeling like you want to share a hot topic you'd like us to discuss on the podcast? Send us a DM over on Instagram at @anythingbutaveragepod. Your hot topic just might make it in the next episode!
In this final episode of Season 3 of The Confidence Doc, Houston-based board-certified plastic surgeon Dr. Rukmini "Vinaya" Rednam sits down with mindset and confidence coach Christina Lecuyer to explore the power of confidence, mindset shifts, and personal transformation. Christina shares her journey from professional golfer to empowering high achievers in aligning their personal and professional lives.Discover the keys to overcoming stress, unlocking potential, and achieving long-term success through mindset coaching. Whether you're seeking to boost self-confidence or refine your personal growth strategies, this episode offers valuable tools for stepping into your best self.Key Topics Covered:Confidence and mindset coaching: Insights from Christina LecuyerThe transition from professional sports to personal development coachingHow to recognize and overcome blind spots in your journeyAligning your mindset for success in business and lifeCelebrate the close of Season 3 with this empowering conversation that will leave you inspired and ready to take on new challenges.For more about Dr.Rednam and her services at MYHOUSTONSURGEONS, visit: drrukminirednam.comRequest your consultation here:Contact Rukmini Rednam, MD in Houston TX and The Woodlands (drrukminirednam.com)Request your consultation here:Contact Rukmini Rednam, MD in Houston TX and The Woodlands (drrukminirednam.com)
AN 7.75 - 7.78An expert in monastic conduct has seven qualities. AN 7.79 - 82 An expert in monastic conduct shines with seven qualities. AN 7.83 The Buddha teaches the Vinaya expert Upāli a short summary of the teaching. AN 7.84 Seven principles for settling issues and disputes that have arisen in the community.
In this episode of The Confidence Doc, Dr. Rukmini "Vinaya" Rednam, a renowned plastic surgeon in Houston, Texas, sits down with Dr. Betsy Grunch, a trailblazing neurosurgeon and content creator known as “Lady Spine Doc.” Together, they explore the unique challenges and rewards of thriving in male-dominated medical fields while balancing careers, family, and personal passions.Dr. Grunch shares her inspiring journey into neurosurgery, driven by her mother's resilience after a life-changing spinal injury. The two doctors also discuss their approaches to social media, its role in building trust with patients, and the importance of embracing confidence in all aspects of life.Key topics include:Overcoming challenges as women in male-dominated medical specialtiesBuilding a fulfilling career in medicine while balancing motherhoodLeveraging social media to empower patients and inspire future doctorsThe importance of strong teams in achieving better patient outcomesHow confidence and authenticity shape success in personal and professional lifeTune in for an empowering and uplifting conversation between leading medical professionals.For more about Dr. Rukmini Rednam, visit her website: drrukminirednam.comRequest your consultation here:Contact Rukmini Rednam, MD in Houston TX and The WoodlandsRequest your consultation here:Contact Rukmini Rednam, MD in Houston TX and The Woodlands (drrukminirednam.com)
Ever heard that plastic surgery is a one-and-done “easy way out”? Or that once you've had lipo, you'll never gain weight again? Join Dr. Rukmini "Vinaya" Rednam in this solo episode of The Confidence Doc as she unpacks the biggest misconceptions around plastic surgery. She's taking on myths like the risks of anesthesia, the belief that all plastic surgery looks “fake,” and the common misunderstanding that liposuction is a permanent weight-loss solution.With her years of experience and straightforward insights, Dr.Rednam breaks down these misconceptions to provide a balanced and realistic view of what surgery can—and can't—do. Whether you're considering a procedure or just curious, tune in to hear the truth behind the myths and get an insider's perspective on the realities of plastic surgery.Request your consultation here:Contact Rukmini Rednam, MD in Houston TX and The Woodlands (drrukminirednam.com)
"Come Together, Right Now" is a dharma talk offered at Two Hands Sangha on conflict and difficulty in community and how to address it. We draw advice from the Vinaya and various sutras to help us learn ways of bringing harmony and accord to community challenges. I hope you don't need this talk, but if you do, I hope it's helpful. Enjoy!
The Simpler Side of Buddhist Doctrine by Kassapa Thera In the Holy Books are many sermons, long and short, full of advice to the average layman. Notable amongst these is the Sigālovāda Suttanta, known as “the Layman's Vinaya” which details correct behaviour for the good layman. Excellent though all such sermons are, none can surpass the brief simple appeal of the words to Nakula's parents, which advise the cultivation of four things: Saddhā, Virtue, Generosity and Wisdom. A striking thing in the Buddha-dhamma is that here we find naught of “Thou shalt” or “Thou shalt not.” When once it is realized that selfishness and self-indulgence cause all our woe, then a wise one strives for self mastery. Sīla is the mastery of speech and action. Of his own free will, the Buddhist “pledges to observe” this precept of virtue, and that. The minimum number of such precepts of virtue that the good Buddhist should observe is five: (1) I undertake to observe the precept to abstain from destroying the life of beings; (2) from taking things not given; (3) from sexual misconduct; (4) from false speech, and (5) from liquor that causes intoxication and heedlessness. The Buddhist has no impossible postulates; he tries to see, as his teacher taught, “things as they really are.” He looks at the world around him and sees that all, all is transitory there. He sees that what is transitory is bound to be sad. All that we love is passing away, and such parting from the loved is suffering. And we, we too are part of the passing show—with greying hair, falling and decaying teeth, disease and death looming ahead—it is all sad. The Buddhist sees that, to what is transient and sad, one clings in vain, and in all this we can see naught of which he can say—with assurance as to the permanent value of such statement—“This is me, this is mine, this is a soul.” by Kassapa Thera 2024 63 minutes 6 seconds Listen to Streaming Audio Your browser does not support the audio element. Download Audio (30MB) Audio copyright, 2024 Pariyatti View this audiobook and more information at Pariyatti. View more books and audio resources available in the Pariyatti bookstore.
Episode #269: Jansen Stovicek reflects on the emotional and practical challenges surrounding his decision to disrobe after 16 years as a monk. Initially, the idea of disrobing felt unimaginable, as his identity had been deeply intertwined with monastic life and strictly following the 90 billion-plus rules of the Vinaya. But after disrobing, Jansen encountered difficulty securing a place to stay as a monk, adding stress and uncertainty to his situation. His decision to disrobe was met with mixed acceptance by his community' of followers. Ultimately, Jansen's story is one of personal transformation and reflection. His candid insights shed light on the complexities of leaving monastic life and the broader implications it has on identity, social standing, and community relationships. He ends his reflections by expressing deep gratitude for his time in Myanmar. He emphasizes his continued support for the National Unity Government (NUG) and the democratic movement in Myanmar, wishing for the country's swift liberation from the military regime's oppression. “I am absolutely, eternally indebted to, to Myanmar, to Myanmar people, to Myanmar Buddhism, to the great masters of Myanmar. Very, very thankful to them!” Jansen exclaims. “I admit that I believe that the only country in the world where Buddhism is truly thriving, is Myanmar, believe it or not, despite, of course, the political unrest. And I definitely would like to encourage everyone to support the democratic movement, to support the NUG in Myanmar, because [they] support reason and they support freedom, and Buddhism is reason and Buddhism is freedom.”
In this interview, Ajahn Kovilo and Ajahn Nisabho speak with Andrew Berns, a professor at the University of South Carolina, about his research into Kabbalah, Jewish mysticism, and ancient traditions of magic, and their convergence with elements of Buddhist thought.
The Buddhist canon is filled with pithy teachings from and stories about Buddha. Many of the sutras, where Buddha gives profound answers to questions posed by his students have become very well known, even outside Buddhist circles. Lesser known to modern practitioners, are the stories that lead to the guidelines that support monastic practitioners on the path to awakening. In particular, there are many stories about his students misbehaving and how the Buddha was able to turn these situations into opportunities for progressing on the path . These stories became a list of guidelines and precepts, referred to as the Vinaya. In today's episode, we will focus on some of the stories about nuns that are largely unknown to modern day meditators. Dr. Annie Heckman, an expert in the field, and Erric Solomon explore how these stories have enabled Buddhist practitioners' realization and continue to inform us in today's the modern world. Dr. Annie Heckman Associate Translator, 84000: Translating the Words of the Buddha Born in Chicago, Annie Heckman is an Associate Translator for 84000 whose research focuses on stories about nuns in the Mūlasarvāstivāda Vinaya, with an emphasis on fourteenth-century Tibetan editorial and digesting practices. She holds MA and PhD degrees from the University of Toronto's Department for the Study of Religion and Book History and Print Culture collaborative program, as well as a BFA from the University of Illinois at Chicago and an MFA from New York University in Studio Arts. She studied Tibetan language and literature at the University of Chicago Graham School prior to pursuing graduate work in Buddhist studies. She has taught at DePaul University, contributed to Bird of Paradise Press in Virginia, and worked as a reviewer of Dunhuang manuscripts at McMaster University, where she was an Ontario Visiting Graduate Student from 2017 to 2019. She was among the first three recipients of the annual Tsadra Foundation Dissertation Fellowship for Tibetan Buddhist Studies, with a thesis on Butön Rinchen Drub's digest of vinaya narratives involving nuns.
In this talk, Ajahn Nisabho speaks about how Kalyāṇa-mittata, or spiritual friendship, differs from worldly friendship, and how we must be careful not to bring unwholesome relationship dynamics to Buddhist community.
**Please note special time for this call. "Each of us lives in many different worlds. There's the world of work, the world of our family, and our inner worlds. These worlds inside are the ones we're most responsible for, because no one else can take care of them." - Ajaan Geoff Thanissaro Bhikku, an American Buddhist monk of the Kammatthana (Thai Forest) tradition and more commonly known as Ajaan Geoff, embarked on a path outside his mainstream American upbringing soon after graduating from Oberlin College in 1971. Having eschewed the campus activism of his day because he didn't want to follow a crowd, Ajaan Geoff once described the defining issue of the day for him not as being the Vietnam War, but a friend's attempted suicide. When the opportunity to meditate in a religious studies class arose for him, he said "I was ripe for it. I saw it as a skill I could master, whereas Christianity only had prayer, which was pretty hit-or-miss." Born in 1949 as Geoffrey DeGraff, he grew up in Long Island where his father had a potato farm. After graduating from Oberlin College in 1971 with a degree in European Intellectual History, he traveled to Thailand, where he eventually came to study meditation under Ajaan Fuang Jotiko, and then proceeded to become an ordained monk in 1976. His life in the Thai jungles was spartan and the rigorous schedule and training in meditation was a hard one; but it was one that forged monks of a high standard of knowledge and skill in the practice. The Thai Forest tradition is known for upholding the strict standards of 200+ precepts of external conduct for monks as originally laid out by the Buddha, called the Vinaya. For example, the monks don't handle money and cannot ask for anything that is not freely offered; eat only one meal a day, before noon; do not spend time alone with a woman, or drive. In his early days as a monk, Ajaan Geoff himself didn't think much of the Vinaya. "They were just rules I had to put up with if I wanted to stay in Thailand and meditate. But then I began to see that every time something went wrong in the community, it was because someone had broken a rule. I also began to see the rules as protection for me in my practice." Five years after this teacher's death, he left Thailand and came to San Diego County, USA, in 1991 at Ajaan Suwat's invitation to help establish Metta Forest Monastery. It is the first monastery in the Thai Forest Tradition in the U.S. Ajaan Geoff was appointed as its Abbott in 1993. Nestled among groves of avocado trees with a spectacular view of Mt. Palomar, the monastery serves as a place of apprenticeship for the monks to master their inner worlds through meditation and the practice of vinaya. For thousands of outsiders who come to the monastery for visits and stays each year, it offers an opportunity to engage and live around monks who have dedicated their lives to cultivate virtue, concentration and discernment. They meditate, receive the teachings and make offerings. All of this happens in a completely non-transactional way, that Ajaan Geoff calls an economy of gifts, "an atmosphere where mutual compassion and concern are the medium of exchange; and purity of heart, the bottom line." This also helps them keep the practice and teaching in its pure form without getting commoditized in accordance with popular likes and dislikes. "In this country of ours, where democracy and the marketplace are all-powerful, the question of what sells determines what's Dhamma, even if it can't walk or fly. And who loses out? We lose out. The Dhamma doesn't lose out; it's always what it is." Ajaan Geoff is also a prolific author of books and essays on both Buddhist practice and theory. The topics range from those that have everyday use, such as meditation guides (With Each And Every Breath), to how to deal with aging, illness and dying (Undaunted), to more niche topics, such as the Buddha's use of humor in his teachings (The Buddha Smiles), and the influence of Western Romanticism in the way Buddhism is taught in the west (Buddhist Romanticism). In addition, he is a well-respected scholar and Translator of the original Buddhist Pali scriptures. In keeping with the Forest Tradition, all his books, essays and daily dhamma talks are offered freely through their website. Join us for a wisdom talk with this inspiring teacher, moderated by Jay Patel and Rahul Brown.
Private chats with Dhammarato are available at no charge. Questions about meditation are welcome. ►Email - dhammaratog@gmail.com
Today, my guest is Vinaya Mallya, is a seasoned IT professional, who has played leadership roles in the corporate sector, then was an entrepreneur building a team and moving on to create solutions to impact the social sector.In this conversation, :Vinaya shares her career path, including experiences in corporate IT, startups, and the social sector.Early Career in ITVinaya's original plan was to study civil engineering, but her principal encouraged her to switch to computer science due to her gender.Despite initial challenges and limited practical experience, a project in COBOL sparked her interest in software development.Her husband, an IT engineer, encouraged her to pursue a career in the field.Finding Passion at InfosysAfter getting married, Vinaya joined Infosys despite initial reservations.The initial training period was difficult, but the collaborative work environment with diverse teams motivated her.She discovered her passion for problem-solving, particularly collective problem-solving in a team setting.Work-Life Balance ChallengesMarrying young and having a demanding job at Infosys presented work-life balance challenges.Her supportive in-laws and husband, who encouraged her to focus on her career for the first five years, helped manage the situation.Traveling abroad for work required additional compromises to maintain family harmony.Leaving Infosys and Starting a StartupInspired by her father's entrepreneurial spirit, Vinaya dreamt of creating jobs someday.After 11 years at Infosys, the need to care for her children and the distance from her husband in Malaysia led to her resignation.Her mother's strong words about the impact on their children became a turning point.Starting an Animation FranchiseTaking a break from corporate life, Vinaya explored franchise opportunitiesAnimation, a growing field, emerged as the final choice, and she started a franchise of an animation institute.While the business didn't generate significant profit, Vinaya takes pride in providing a platform for young talent to launch their careers.Work in the Social SectorVinaya's entry into the social sector was accidental. Initially, she volunteered one day a week, but her time commitment gradually increased to five days a week.The transition from corporate IT to the social sector required adjustments. Vinaya had to learn to appreciate the value of creative solutions and a less structured work environment.She also enjoyed building a team of all women who could relate to the challenges faced by the target population.Challenges of an All-Women TeamVinaya acknowledges that managing an all-women team has its challenges, such as difficulty with travel and limited budget.However, she believes the team's ability to connect with the target population is a significant benefit.Career AdviceFor Early Career Professionals: Vinaya recommends new graduates invest five years in their careers, being open to learning new skills and flexible in their work approach.For Mid-Career Professionals: She acknowledges that some individuals may need to decelerate their careers at a certain point due to life circumstances. However, Vinaya emphasizes the possibility of re-entering the workforce or even transitioning to a new field altogether.After 10 years of experience, Vinaya suggests that professionals consider how they can "give back" to their field or community.OverallVinaya's career path demonstrates the value of flexibility and lifelong learning.Her experiences highlight the opportunities for women in both the IT sector and the social sector.Vinaya has close to 24 years of varied experience in the IT services industry, and more recently in the social sector. She started her career with Infosys, where she spent a decade amassing technical knowledge and honing her management and customer relationship skills. During her stint in Infosys, she got the opportunity to work in different geographical cultures spanning America, Europe & Asia. During the phase of motherhood, she shifted from the hectic corporate job to founding her own startup, a design services company for training and development of multimedia solutions. She was selected for Goldman Sachs-ISB sponsored – “10000 World Women Entrepreneurs Management Program” in 2011. Through a common network, she found an opportunity to get associated in the social sector. At Dhwani Foundation, Vinaya engages with NGOs to help them adopt technology platforms to smoothen their operations. Her motto in life has been to keep an open mind and contribute towards any opportunity that comes along. This attitude has helped her have a very diverse career in her 2+ decades of professional life and hence has not had a boring moment so far ! Handles:Linked in: linkedin.com/in/vinaya-mallya-a30109aEMail: kvnyak@hotmail.com
Dharma Talk from Two Hands Sangha on 03/10/24 on what the Buddha said about avoiding theatrical productions! Which is really a talk about the Sigalovada Sutta (thought of as the Vinaya for Householders) and store consciousness. Enjoy!
(Songdhammakalyani Monastery)
Dharma Seed - dharmaseed.org: dharma talks and meditation instruction
(Songdhammakalyani Monastery)
The recently published book “Teleaudiology Today: Remote Assessment and Management of Hearing Loss” provides a practical guide for audiologists looking to adopt telehealth practices. Co-authors Vinaya Manchaiah, PhD, and De Wet Swanepoel, PhD, discuss how the COVID-19 pandemic necessitated increased use of teleaudiology for screening, diagnostics, hearing aid fittings, and rehabilitation services. The book reviews equipment, legal considerations, and step-by-step implementation to supplement in-person care with teleaudiology. Drs. Manchanda and Swanepoel explain how hybrid care models allow some components to be offered remotely, providing convenience for tech-savvy patients who want greater control over their care. While research is still needed on which patients do best with teleaudiology, the authors emphasize that the book was structured to provide clinicians with hands-on tools to adopt telepractice, supported by expertise from leaders currently using teleaudiology. Proceeds from sales of the book will help fund research on improving accessibility to ear and hearing healthcare in South Africa. It is currently available on Amazon: https://www.amazon.com/dp/B0CKQ72KV7/ref=tmm_pap_swatch_0?_encoding=UTF8&qid=1696821991&sr=8-2 Be sure to subscribe to our YouTube channel for the latest episodes each week, and follow This Week in Hearing on LinkedIn and Twitter: https://www.linkedin.com/company/this-week-in-hearing/ https://twitter.com/WeekinHearing
On the full moon in October, the monks complete their annual 3-months Rains Retreat with the 'Pavāraṇā Ceremony': They invite constructive criticism from each other regarding anything heard, seen or suspected that one may have done or said against the rules of discipline ('Vinaya') laid down by the Buddha. It is difficult to see one's own weak points, because delusion tends to hide our own shortcomings from ourselves. Therefore, external input can be extremely helpful for improving oneself. Naturally, it will only really work if the person providing the feedback is Knowledgeable Speaking out of kindness or compassion And if the person receiving it is amiable to instruction. If that's the case, we can all grow by mutual admonition as a support for our spiritual development. Our Podcast on our own Dhammagiri Website, no need for any special app, just listen in any browser: https://www.dhammagiri.net/podcast More about Dhammagiri Forest Hermitage: https://www.dhammagiri.net/news Our Youtube Channel: https://www.youtube.com/@dhammatalksatdhammagiri8724 Our email Newsletter: https://tinyletter.com/dhammagiri/archive Our Podcasts on Spotify: https://open.spotify.com/show/0SHWfWEGkO8OAtSWNJlqyD Our Podcasts on Apple/itunes: https://podcasts.apple.com/us/podcast/dhammagiri-buddhist-podcasts/id1534539834
Aren't buddhists supposed to maintain equanimity all the time, not have bad thoughts, not be jealous or angry? Treeleaf (https://www.treeleaf.org/) Vinaya rules about sex (https://en.dhammadana.org/sangha/vinaya/227/13sg.htm) James Austin: Zen and the Brain (https://amzn.to/3QDhqn6) If you want to get in touch, send an email to podcast@zen-of-everything.com (mailto:podcast@zen-of-everything.com). If you like the podcast, please follow in Apple Podcasts (https://itunes.apple.com/podcast/the-next-track/id1116242606) or your favorite podcast app, and please rate the podcast.
(Songdhammakalyani Monastery)
(Songdhammakalyani Monastery)
Dharma Seed - dharmaseed.org: dharma talks and meditation instruction
(Songdhammakalyani Monastery)
A new category of over-the-counter (OTC) hearing aids was approved by the U.S. Food and Drug Administration in August 2022. This week, we bring you the presentation by Dr. Vinaya Manchaiah, from this year's FHH 2023 conference, taking a closer look at what the data shows about how hearing professionals and consumers view OTC hearing aids and service delivery models. Be sure to subscribe to our YouTube channel for the latest episodes each week, and follow This Week in Hearing on LinkedIn and Twitter: https://www.linkedin.com/company/this-week-in-hearing/ https://twitter.com/WeekinHearing
(Songdhammakalyani Monastery)
(Songdhammakalyani Monastery)
As we begin to talk about the arrival of Buddhism on the Japanese archipelago we start out with a look at the historical Buddha, Shakyamuni, and his teachings. For more, check out our webpage at https://sengokudaimyo.com/podcast/episode- Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan. My name is Joshua, and this is Episode 83: Shakyamuni, aka the Historical Buddha. First a quick note—it has been brought to my attention that some of the episodes are out of order, particularly the older episodes. I'm going to try to fix that. It probably has to do with a decision I made about a year or so in to not worry about the “season” number, since this isn't exactly a “seasonal” show. But if some episodes are marked as “Season 1” then they likely show up differently. I'll probably see if I can't just remove the “Season” number from all of the episodes and hopefully that will fix it. Last episode we talked about the happenings over on the Korean Peninsula during the reign of Ame Kunioshi, aka Kimmei Tennou, and it wasn't looking very good for Yamato and their allies. Over the course of the last several decades in our story the kingdom of Silla rose to power, brokered a deal with Baekje, and then ended up eating up all of the smaller polities that sat between them, including Nimna, Kara, and whatever else was there. A Baekje-Yamato alliance attempted to put the brakes on Silla's ambitions, but despite some major offensives they were thwarted time and again. Overall, it seems rather a bleak outlook for Yamato, but there were several things going for it. For one thing, with their close relationship with Baekje, Yamato was getting a plethora of new ideas—from how to govern to the subject of our current episode: religion. That's right, if you didn't figure it out from the title, we are finally going to talk about Buddhism. The Buddhist religion and its accompanying institutions have played a huge role in the development of Japan and Japanese culture, and so we are going to want to understand something about this and where it came from, and the journey it took to get to the islands. And to start with, let's go back to the very beginning, of what Buddhism actually is. Now this isn't going to be an in depth history of Buddhism, but I am going to try to hit the high points so that we have some context for things we'll see later on. It should also be noted that, while the core of the religion remained the same, specific beliefs and practices were not always universal across all people and at all times. Also, not everyone believes in exactly the same things, and as an outsider I'm going to do my best, but this will probably be more at the level of a Wiki article than a scholarly treatise. If you are interested in more, I highly recommend looking into what various scholars have written. Also, a lot of what I'm pulling from is Andrew Skilton's book, “A Concise History of Buddhism”, mainly because I think it fits what we are trying to outline here, but I recognize that there other teachings and scholarly discussions. Still, I think most of what we talk about will probably be at an even higher level than that book gets into. And that brings me to another thing that's important to say up front: when I say Buddhism, I'm not necessarily talking about Zen, or any particular sect, at least not right now - though Zen is Buddhism, or a school of Buddhism. Likewise you might also hear about Tendai, Shingon, or even Jodo, or Pure Land, Buddhism— those are all sects within Buddhism, and just some of the schools that made it to Japan, although a lot of them don't appear until after the time we're currently in. The differences between these sects could be likened to the differences between Roman Catholicism and various Protestant groups—or even with the Orthodox church. While they have differences, they also have their similarities, and the core beliefs that make them all Buddhist. As to why this is so important—Buddhism had a huge impact on the development of Japan. As we'll talk about in a later episode, the adoption of Buddhism affected not just the philosophical thinking of the Japanese court, but had direct impacts that would bring about the end of what we consider the Kofun era. Furthermore, having at least a cursory understanding of Buddhism is going to be useful in understanding some of the ways people thought about the world they inhabited. Finally: I am probably going to butcher the pronunciation on a lot of Buddhist terms, but I will do my best. Where possible I may preference the Japanese terms, both because they are more familiar to me, but also because that is how most of us will encounter them in the context of Japanese history. Buddhism gets its name from the fact that it promulgates the teachings of the Buddha, the Enlightened One, and while various people are believed to have attained this enlightened state over the course of human history, we usually are referring to the individual known to us as the Historical Buddha, also known to us as Siddartha Gautama. Tradition holds that Siddartha was the son of one of the elites of the Shakya clan—later this would translate into the term “Prince”, though some think that term may not be quite accurate. Still he was born into power and privilege, at the height of his society; later this would translate into him being considered a member of the Kshatriya warrior class. His birthplace is thought to be located in “Lumbini”, at the foothills of the Himalayan mountains, in modern Tibet, in the 6th century BCE. Some traditions put the year of his birth at about 566 BCE, though there are those that suggest a later date, even into the 5th century. From a young age, we are told that Siddartha was protected from much of the outside world, living a life of luxury, and unaware of the poverty and suffering that went on outside of the palace walls. You see, a seer had predicted that he would be destined to lead an empire—either political or spiritual. And so his father did everything he could to ensure that Siddartha would aspire to the political. Even though his mother had died when he was young, Siddartha was largely insulated from any suffering until his teenage years, and he was even provided a young wife, Yashodhara, by the time he was sixteen years old—which probably wasn't that young, back in those days. It was as a young man, in his late twenties, traveling about the land in a carriage, that Siddhartha saw four sights that suddenly set his mind on a different path. First, he saw an old man, and in asking about him, it occurred to him that old age and infirmity were the inevitable outcome of life; there is no escaping it. Likewise he encountered people suffering from disease and even death, in the form of a dead body. All of this forced him to confront the fact that suffering is a part of life here on the mortal plane. Finally, he encountered a wandering ascetic, which got him to thinking about spiritual matters, and that perhaps there must be a better way—a solution to all of this suffering. As he contemplated what to do, he was suddenly graced with what should have been wonderful news: his wife had just given birth to a son. However, to Siddhartha, he saw this child as simply one more thing that was keeping him from going out and seeking answers to the problems he saw. The comfort of his life, the social obligations, the privileges he had were all metaphorical chains, keeping him from going out really trying to answer the questions he had. And so, at the age of 29, he absconded himself. He left his wife and child. He left the power and prestige and worldly possessions he had inherited from his family, and he went out to seek answers and to find out how to put an end to suffering. To do this, he sought out teachers, one after the other, learned what they had to teach, found himself at the end of what they could give him, and moved on. These teachers provided various meditation techniques, which helped, perhaps, to ease or even forget the pain and suffering of existence, but the pain and suffering were still there, nonetheless. It should be noted that a core belief at this time was in the concept of reincarnation. The idea that, based on your karmic balance, that is the difference between the good and evil that you did, here in the world, you would be reborn after death into a new body and a new life. If you did well, then you would be born higher up the ladder of existence, perhaps into a better caste or more. But if you committed sins and evil acts then you would find yourself born further down the ladder of existence, perhaps even as an animal or an insect. The problem, as Siddartha saw it, was that all of this just meant you kept going back through the same things over and over again, coming back into the world, and once more experiencing suffering. Even stories of the gods themselves tell of their wants and needs, and of their fighting, suffering, and even dying. As long as one stayed on the wheel of life and death, suffering would be inevitable, and you'd always come back around to it. He sought out answers in some of the extreme forms of asceticism. Holding his breath for long periods. Starving himself. These were meant to bring on a state wherein he hoped he would find the answers. Eventually, though, he spurned these techniques as well, claiming they were dangerous and unnecessary. He instead ate food in reasonable quantities, and found a form of meditation that felt natural. In other words, he sought out a path between the extremes of hedonistic overindulgence and severe deprivation—a Middle Way, one might say. Practicing this tempered form of existence, he meditated under a tree, and it was there that Siddartha Gautama achieved an awakening, or enlightenment. He could see the world for what it truly was, and gained profound insight into our condition. This is how he became known as Buddha, or “the one who has awoken”, to quote Andrew Skilton. He was only 35 years old—he had been studying for 6 years to this point, when he finally found the answers he was looking for. Quick side note right here: For many, “Buddha” is not a single person or individual. People may talk about the historical Buddha to refer to Siddhartha Gautama, but technically “Buddha” is a title for anyone who has awakened to the truths of the universe. Buddhist traditions would come to define various people who had attained this enlightened state, though Siddhartha Gautama is generally considered the most important for the current era. Siddhartha Gautama spent the next forty-five years or so of his life wandering the land and teaching his Middle Way to anyone who would listen. He initially spent time teaching in the area of the Bodhi Tree, where he had first experienced his revelation, and this area is known to us as Bodh Gaya. He later went to a deer park in the area of Rshipatana, where five of the ascetics whom he used to hang out with were gathered. These ascetics had known Siddhartha when they were all practicing extreme deprivation together. They had come to see him as a teacher, but turned from him when he spurned his own attainments and started on his Middle Path. It took some initial convincing, but Siddhartha was eventually able to convince them and bring them around. From five, Siddhartha's disciples soon grew to 60, and he sent them out across the land to share his teachings with the people. His community of followers—known as his Sangha—continued to grow. As for Siddhartha himself, he seems to have focused much of his time on urban centers, with much of the last 20 to 25 years spent weathering the rainy monsoon seasons in the city of Sravasti. When he was 80 years old, Siddhartha grew seriously ill, possibly from something he ate. Realizing his own state, it is said that he predicted his death in three days, and he passed away among a grove of trees. Seven days later, his remains were cremated, and, much as with holy men everywhere, bone and teeth left over from the cremation were distributed as relics. Tradition holds that ten relics went to ten rulers for burial under stupas, or memorial mounds, as a tribute to Siddhartha Gautama, the Buddha. After his death, his disciples continued to grow the community, or Sangha, and spread the word. The life and teachings of the Buddha were written down in various documents and these were copied into different languages. In about the 3rd century BCE, Buddhism gained a powerful patron in the form of Ashoka. No, not the Togruta jedi, Ahsoka Tano, but the Mauryan king, Ashoka the Great. Much of what comes down to us about Ashoka is as likely legend as fact, but we do know some things for certain because Ashoka left his own words carved in stone across his kingdom. Many of these mention Buddhist ideas and concepts and even identify key sites, such as the site of Lumbini, where Siddhartha Gautama was born. At the same time, I would be remiss in not pointing out that it can be difficult to suss out just what Ashoka believed. He certainly patronized Buddhism, much as Constantine patronized Christianity, including calling councils together to help ensure Buddhist orthodoxy, but it also can be read as a form of propaganda, utilizing Buddhist concepts to strengthen his own rule. We'll see how later sovereigns would use similar tactics to lay claim to being a Buddhist sovereign, as well. Whatever his motivations, the pillars and inscriptions left from the 3rd century BCE provide us some of the first instances of the term “Buddha”, as well as another name, “Shakyamuni”, the “Sage of the Shakyas”; the “Shakyas” being Siddhartha's own people. So with the patronage of Ashoka the Great, the influence of Buddhism spread. But what was it? Well, what we know is what was passed down, first as oral tradition, and later written down. First of all, all things in existence are impermanent. That is they come and go. People live and they die. Even we change, moment from moment, nothing is truly static in this world—even if it were to last for thousands and thousands of years. Then there is suffering—the bane of humankind's existence. However, it is also inescapable, at least in this life. Describing suffering, and his solution to it, Siddhartha, aka Shakyamuni, revealed the Four Noble Truths, which are at the heart of Buddhist teaching. They are, roughly: · Suffering is an innate characteristic of existence. Even the greatest pleasure eventually fades, leaving longing in its wake. No matter how many times you go round the wheel of life and death, you cannot escape it. · Suffering arises because of our desires. From our material wants and needs to simply our desire to not be hungry or cold. · Ending our attachment can help us put an end to suffering. · To put an end to desire, and thus to suffering, one should follow the Eightfold Path. So the four noble truths are something like a diagnosis of the human condition and then a potential solution. By the way, notice the numbers four and eight—just as Christianity tends to find particular value in the number seven (seven deadly sins, seven heavenly virtues, etc.) and 12 (Jesus and the 12 Apostles), Buddhism finds particular significant in the number eight, and, to some degree, the number four, although that would clash in some areas of East Asia, where the word for “four” sounded like the word for death. And that eight is found in Shakyamuni's recipe for how to end suffering: Right understanding Right resolve Right speech Right action Right livelihood Right effort Right mindfulness Right concentration These are all individual actions for someone to strive to achieve, but they are also pretty vague. After all, what is “Right Understanding” or “Right Resolve”? That feels kind of like giving someone directions by saying “take the right road and you'll get to where you want to go”. Indeed, Buddhism therefore offers various precepts for how to live your life in accordance with the eightfold path. There are precepts for the lay person and precepts for monks and nuns. These include the requirement to avoid taking a life, stealing, sexual misconduct, lying, and even harsh, frivolous, or senseless speech. There are also positive admonitions, such as to cultivate loving kindness and speech that is truthful, kindly, helpful, etc. There are different lists of these precepts, but they generally include the same things. On top of this were the rules for monks, including such things as fasting after midday; no singing or dancing; no garlands, scent, or adornments; no luxurious beds; and a vow of poverty—no accepting gold or silver, the coin of the day. Besides following the precepts, there were various teachings and practices that monks and lay persons can follow. Most common are various techniques of meditation, meant to help open the mind to see beyond the surface of what we can perceive with our eyes and our ears and to transform one's consciousness. All of this was geared towards the eventual attainment of a state of enlightenment, and eventually, nirvana. Contrary to many popular portrayals, though, nirvana is not some kind of heavenly existence. After all, any existence in this plane, at least as we know it, was still suffering. Instead, to attain nirvana meant to escape the cycle of death and rebirth entirely. How and what that looks like may vary depending on your interpretation, but that is generally agreed upon as the ultimate goal of Buddhist practice. This does not mean that there was not a concept of a heaven or a hell in Buddhism. While some have suggested that much of Buddhism and Buddhist practice is philosophical in nature, or geared more towards mindful practice, it is also steeped in certain cosmological views of the universe, and greatly influenced by the beliefs in the Indian subcontinent. Gods and demons, however, were simply different orders of existence, and even gods and demons could seek their own escape from suffering if they chose to do so. It appears as though Buddhism was originally passed down as an oral tradition amongst the community of Shakyamuni's followers. Eventually this was written down in texts, describing Buddhism for those who came later. The canonical texts that outline the Dharma, that is to say the teachings of the historical Buddha, are known as sutras. They contain the actual words of the historical Buddha, or so it is believed, and the core of his teachings. Then there are the Vinaya, which are those writings about the community, or Sangha, and the rules for the community and for various monks. These came about as the community grew, and various Buddhists in different areas, without access to the direct disciples of the Buddha themselves, started to vary in their practices. As such, the Vinaya texts were written to try to give some shared reference material. Finally, there are the Abhidharma texts, which are further writings about the teachings, generally with a more scholarly bent. They elaborate upon what is found in the sutras, but are not considered the actual teachings of the historical Buddha. Together, these three classes of texts are known in the Buddhist tradition as the Tripitaka, or three baskets, with any canonical text generally falling into one of the three descriptions. I'll note that it is unclear to me just when these texts were written down. The oldest extant sutra fragments are from sometime between the 1st century BCE and the 3rd century CE, but some of the texts—particularly sutras and Abhidharma texts, were likely around much earlier. Various traditions make claims to when different texts were written, but it can be hard, sometimes, to discern fact from fiction. There is also at least one other form of Buddhist literature which would be important in its spread, and that is the jataka tales. These are stories about the previous lives of the Buddha. Much like Aesop's fables or the parables found in the Bible, these are stories that contain lessons and often help to break down or explain a particular point, but they are not necessarily the direct teachings of the Buddha himself. The focus of the canon was to help define and preserve the Three Jewels of Buddhism: Memory of the Historical Buddha, Siddartha Gautama, aka the Shakyamuni Buddha; the Dharma, which is to say, his teachings, and the Sangha, or the community of followers. Over time, things changed. Early on, Buddhist monks would wander much of the year, coming back together during the rainy seasons and then dispersing again. At various times they would call a council and come together and ensure they still held the same doctrines, though even with that, differences began to form. At first it was just over things like the rules of conduct, which might differ in one place or another. Eventually, though, different sutras began to appear here and there, claiming to describe different teachings of the Buddha. One such sutra is the Lotus Sutra, which claims to tell the story of what the Buddha taught after his last sermon. It claims that after most of the people had left, the Buddha began another discourse just for those who remained, and that became known as the Lotus sutra, one that many will likely have heard of. Other texts include the Heart Sutra and the Diamond Sutra. Not everyone accepted these texts as factual and canonical scriptures, however. Particularly in the south, down to Sri Lanka, many of the Buddhist communities continued to focus on what they considered the orthodox canonical texts, while others began to incorporate these new sutras into their practice. Those sects that accepted the new sutras, which often focused on the concept of Boddhisatvas—individuals who had done all they needed to attain Buddhahood, but who had “remained” in this world to help shepherd and guide others—or on various tantric and spiritual techniques to attain Buddhahood for themselves, became known as the Mahayana, or Great Vehicle, sects. On the other hand, those sects that denied the authenticity of such sutras and which tried to keep to what they believed was the original tripitaka became known as Theravada Buddhism. Today, Theravada Buddhism tends to be more popular in Southeast Asia, in places like Myanmar, Thailand, and Laos, while Mahayana Buddhism tends to define many of the practices in Tibet, China, Korea, and Japan. In addition to changes in what people considered doctrine, the nature of the Sangha and Buddhist worship changed as well. Over time, monasteries were set up as specific places where monks could settle down. This may have originally arisen from the places where they would gather during the monsoons, but they eventually became places where the monks themselves stayed, and where individuals might come to learn. In addition, there was a rise in the worship of holy relics, and many such settlements would have one or more stupas containing some form of holy relic that the people could pray to. People also built statues depicting the Buddha and other figures from the stories. An entire school of how to depict various Buddhas and other figures came about, with specific hand gestures and postures imparting specific meaning to what was built. Traditions arose around how to build these temples and monasteries as well as to how to build the various statues and even to specific identifying features that would call out the Buddha, such as long fingers, drooping earlobes that had once held heavy and elaborate earrings, toes that were all the same length, et cetera. The features of Buddha images—especially the faces—would change in different areas. Much as Jesus is often depicted as a white man, Buddha would typically be depicted with features similar to the people who were making the image. Still, certain aspects remain the same from one tradition to another such that they are all recognizable as the Buddha. From Shakyamuni's home south of the Himalayas, Buddhism would eventually spread, following the trade routes of the so-called Silk Road. Buddhist missionaries appear to have made contact with the Han dynasty, but it wasn't until the Northern and Southern states period that it really took off. Likewise, it made its way to the Korean peninsula, and from there to Japan. But those are all things to save for our next episode, when we take a look at just how this new religion grew and expanded and became so influential in the continent and eventually in the peninsula and the archipelago itself. 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. And that's all for now. Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.
നാരായണഗുരുവിന്റെ 'അനുകമ്പാദശകം' എന്ന കൃതിയെ അധികരിച്ച് മാത്രം വിനയചൈതന്യയുമായി നടത്തിയ ഒരു സംഭാഷണമാണ് ഈ ലക്കം ദില്ലി -ദാലി പോഡ്കാസ്റ്റ് . ഗുരുവിന്റെ ദാർശനികപ്രപഞ്ചത്തിൽ അനുകമ്പ എങ്ങനെ ജീവതാരകമായി പരിണമിച്ചു എന്നന്വേഷിക്കുവാനുള്ള ഒരു ശ്രമമാണിത്. നാരായണഗുരുകൃതികൾ ഇംഗ്ളീഷിലേക്ക് വിവർത്തനം ചെയ്ത വിനയചൈതന്യ നടരാജഗുരുവിന്റെ ശിഷ്യനാണ് . ദൈർഘ്യം : 36 മിനിറ്റ് സ്നേഹപൂർവ്വം എസ് . ഗോപാലകൃഷ്ണൻ 25 ഫെബ്രുവരി 2023 https://www.dillidalipodcast.com/
If you're on a weight loss journey on your road to having the plastic surgery you always wanted then tune into Dr. Rukmini (Vinaya) Rednam, MD, FACS and Mavi Rodriguez to discuss procedures after weight loss, such as tummy tucks, liposuction, and breast lifts. Learn about common complications from weight-loss surgery, such as small areas of breakdown and post-operative depression, and advice on how to manage these issues.Finally, Dr. Rednam provides recommendations for compression garments, Lymphatic massages, and the use of drains. [00:02:16] Common procedures after weight-loss[00:04:32] Common procedures for breast after weight-loss[00:07:17] Fat Grafting for BBL [00:10:04] Weigh your option: Talk to your surgeon about the goal
33. Vinayasangaha atthakatha #33（58）Handing of procedures not in line with Vinaya rules｜Pa Auk 2023
Ajahn Brahmavamso Mahathera (known to most simply as Ajahn Brahm) is the popular Buddhist teacher to a growing international audience of people keen to learn meditation and develop a deeper spiritual understanding. He is also the founding father of an emergent Australian forest tradition of Buddhist monasticism focused on being true to the original roots of the Buddha's Teaching of Dhamma and Vinaya. This talk was retrieved from Buddhist Society of Victoria, visit the BSV Podcast Channel and BSV YouTube Channel. Please support BSWA in making these teachings available by donating via Patreon or our General Expenses Fund. To download the audio, click on the audio tracks' title to open up in Podbean. More dhamma teachings are available from: BSWA Podcast Channel (Dharma talks and guided meditations) BSWA DeeperDhamma Podbean Channel (retreats and suttas) BSWA YouTube Playlists Books and articles are available on our website. Please support the BSWA in making teachings available for free online via Patreon. To find and download more precious Dhamma teachings, visit the BSWA teachings page: https://bswa.org/teachings/, choose the teaching you want and click on the audio to open it up on Podbean.
Ajahn Brahmavamso Mahathera (known to most simply as Ajahn Brahm) is the popular Buddhist teacher to a growing international audience of people keen to learn meditation and develop a deeper spiritual understanding. He is also the founding father of an emergent Australian forest tradition of Buddhist monasticism focused on being true to the original roots of the Buddha's Teaching of Dhamma and Vinaya. This talk was retrieved from Buddhist Society of Victoria, visit the BSV Podcast Channel and BSV YouTube Channel. Please support BSWA in making these teachings available by donating via Patreon or our General Expenses Fund. To download the audio, click on the audio tracks' title to open up in Podbean. More dhamma teachings are available from: BSWA Podcast Channel (Dharma talks and guided meditations) BSWA DeeperDhamma Podbean Channel (retreats and suttas) BSWA YouTube Playlists Books and articles are available on our website. Please support the BSWA in making teachings available for free online via Patreon. To find and download more precious Dhamma teachings, visit the BSWA teachings page: https://bswa.org/teachings/, choose the teaching you want and click on the audio to open it up on Podbean.
Welcome back to the Sutta Meditation Series Podcast. Role models play an important part in all of our lives, whether we seek them out or not. And whether we walk the Buddhist Path or not, they can have the power to shape the direction we take and the ability to influence the decisions that follow on from there. For Buddhist practitioners, the Buddha is our most eminent role model, teacher and the Perfectly Enlightened One. And there are also many noble and great disciples of the Buddha. In this session we delve into the story of Jīvaka Komārabhacca, an accomplished lay disciple of the Buddha who was also the physician of the Sangha headed by the Buddha. Due to his skill as a doctor and other good qualities, he was foremost among the Buddha's lay followers who people had confidence in. He also realised the fruit of stream entry despite leading a very busy life. Jīvaka Komārabhacca's story is a very interesting one. He had plenty of encounters with wealthy merchants, families, kings, the Buddha and the Sangha. His story is inspiring for a number of reasons, including the qualities he demonstrated, his skill at healing, his devotion to the Triple Gem, his good fortune to regularly interact with the Buddha, his influence over some of the Vinaya rules, his Dhamma questions, and his attitude towards wealth. We can learn much from Jīvaka's wonderful example. Some of the suttas referred to in this Dhamma talk: — Chaṭṭhavagga (AN 1.248–257) — Sattavagga (AN 1.258-267) — Sāmaññavagga (AN 6.128) — Cīvarakkhandhaka (Kd 8) — Mahakhandhaka (Kd 1) — Khuddakavatthukkhandhaka (Kd 15) — Sanjiva Jātaka (Ja 150) — Saṅkicca Jātaka (Ja 530) — Cūḷaseṭṭhi Jātaka (Ja 4) — Sattigumba Jataka (Ja 503) — Cullahamsa Jataka (Ja 533) — Jīvaka Sutta (AN 8.26) — Jīvaka Sutta (MN 55) — Jīvakapañhavatthu (Dhp 90) — Sāmaññaphala Sutta (DN 2), — Cūḷapanthakavatthu (Dhp 25), In learning about such noble beings, we can delight in their lives and accomplishments; recognise the importance of seeing them as worthy role models; and use it as inspiration towards progress on the Buddha's Noble Eightfold Path. Bohoma pin (much merit) to the kalyanamitta who contributed towards producing this Dhamma session. Much mudita. The video of this talk has been published to the Sutta Meditation YouTube channel - https://www.youtube.com/watch?v=wDRqTMpdeq8 Blessings of the Triple Gem. Theruwan saranai To find the YT Sutta Meditation Series playlists visit: https://www.youtube.com/c/SuttaMeditationSeries/playlists, or click on 'Playlists' in the top menu bar. Selected tables, slides and documents are shared via the Sutta Meditation Series Telegram channel - https://t.me/suttameditationseries For all enquiries - suttameditationseries@gmail.com --- Send in a voice message: https://anchor.fm/suttameditationseries/message
Welcome back to the Sutta Meditation Series Podcast. In this short session, we look at a question that has been asked: “A friend recently accused me of singing the Dhamma, rather than reciting it. We got into an argument about it, where he was saying “it's in the suttas” and I was saying “I'm following what I've learned at the temple or monastery, and the chants that are on YouTube”. Could you offer some guidance on what the Buddha has recommended? What is wrong with singing the Dhamma?” To answer this question, we reference the Gītassara Sutta (AN 5.209) and its origin story from the Chapter on Short Topics in the Vinaya. We also connect with other teachings of the Buddha to help us understand the dangers of singing the Dhamma and how to discern the difference between reciting (chanting) and singing. Other suttas that are mentioned directly or indirectly in this talk: — Khuddakavatthukkhandhaka (Kd 15) — Pamādavihārī Sutta (SN 35.97) — Saṁvara Sutta (SN 35.98) — Suttavebhaṅgiya (Pe 9) — Asubha Sutta (AN 4.163) — Saṁkhittūposatha Sutta (AN 8.41) — Paṭhamadhammavihārīsutta (AN 5.73) — Dutiyadhammavihārīsutta (AN 5.74) — Vimuttāyatana Sutta (AN 5.26) — Anathapindikaputtakala Vatthu (Dhp 178) — Karaṇīyametta Sutta (Snp 1.8) Bohoma pin (much merit) to the person who asked this question. The video of this talk has been published to the Sutta Meditation YouTube channel - https://www.youtube.com/watch?v=Xrad4J-pgo0 Blessings of the Triple Gem. Theruwan saranai To find the YT Sutta Meditation Series playlists visit: https://www.youtube.com/c/SuttaMeditationSeries/playlists, or click on 'Playlists' in the top menu bar. Selected tables, slides and documents are shared via the Sutta Meditation Series Telegram channel - https://t.me/suttameditationseries For all enquiries - suttameditationseries@gmail.com --- Send in a voice message: https://anchor.fm/suttameditationseries/message
In this episode, recorded on the mat, Valadez Sensei answers a subscriber's question on how to deal with toxic dojo members. In answering the question, Valadez Sensei ties many episodes together in order to elaborate upon the importance of having an actual practice in our Aikido training. Please also donate toward our efforts via Patreon. Your assistance is greatly needed and greatly appreciated: www.patreon.com/SenshinCenter Please visit our website for additional information, writings, and videos: www.senshincenter.com Please follow us on Facebook: https://www.facebook.com/senshincenter Please subscribe to our YouTube Channel: https://www.youtube.com/user/senshinone
Some of what Adele shares includes: Realization through relationship in everyday living Challenges of the path Being a mother as a path to liberation Ordinary Love versus love from a buddhist tantra perspective. Meaning of bliss and love Bliss emptiness union vs ordinary union Danger of tantra in relationships Misunderstanding of non-attachment Vinaya monastic code and tantra Purpose of celibacy Cleaning out Inner Channels Misunderstanding of ripeness in teachings Vajrayana contradictory examples Subtle energetic union. Direct translation of tibetan Renunciation and Buddhist to offer clarification on both Inner Level as antidote to spiritual materialism Karma and Merit"Why good things happen to bad people" Meaning of mature person Why it's important to have female practitioners, translators and lineage holders. Note: After min 7 sound improves. Links: Adele: https://dakinitranslations.com Podcast/Olivia: https://oliviaclementine.com/podcasts Enjoy these episodes? Please leave a review here. Scroll down to Review & Ratings. https://podcasts.apple.com/us/podcast/love-liberation/id1393858607
(keywords) (slightly edited version) Frustration, self mortification, guiding principles, idealism, sailing, bearings, prevailing conditions, sticky rice, ethos, eat little, sleep little, speak little, balance, tolerating tension, dilemma, samatha and vipassana, Pat Stoll, Dhamma and Vinaya, monarchy and parliament, deluded personalities, thinking we are special, tycoons, politicians, meditators, ascetic practices, misidentification, Dhammapada 11 – 12, compulsive judging disorder, modesty, balk at the idea, openness, softness, commitment, vulnerable.
നാല്പതുമിനിട്ടുനേരം സംസാരിച്ചുകഴിഞ്ഞപ്പോൾ ഞാൻ വിനയ ചൈതന്യയോട് ചോദിച്ചു , രണ്ടുവരി ഗുരുപ്രതിഭ തരാമോ ? അദ്ദേഹം ചൊല്ലി , ' എനിക്കിന്നുനിൻ മൊഴി വന്നു മൗനനിലയായി മുഴങ്ങുന്നിതാ ' ശ്രീ നാരായണഗുരുവിൻ്റെ സമ്പൂർണ്ണകൃതികൾ വിനയ ചൈതന്യ ഇംഗ്ളീഷിലേക്ക് വിവർത്തനം ചെയ്തത് ' A Cry in the Wilderness ' എന്ന പേരിൽ അടുത്തകാലത്ത് പുറത്തിറങ്ങി. ദില്ലി -ദാലിയുടെ ഈ ലക്കം വിനയയുമായി ഒരു സംഭാഷണമാണ് . ഗുരുവിനെ തർജ്ജുമ ചെയ്യുന്നതിലെ വെല്ലുവിളികൾ , സാധ്യതകൾ . 'ശിഷ്യത്വമുണ്ടെങ്കിലേ ഏതൊരു ഗുരുവിനേയും വിവർത്തനം ചെയ്യാൻ കഴിയൂ', അദ്ദേഹം പറയുന്നു . സ്നേഹത്തോടെ , എസ് . ഗോപാലകൃഷ്ണൻ 12 സെപ്റ്റംബർ 2022
Ajahn Pasanno offers reflections on the Buddha’s advice to his step-mother, Mahapajapati, about how to decipher what is in line with the Dhamma and Vinaya (the Buddha’s Teaching and Discipline). This talk was offered on August 27, 2022 at Abhayagiri Monastery.
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
Someone asked, "How should one act during every hour of the day such that the ancestors are not betrayed?" Yunmen said, "Give up your effort." The person said, "How should I give up my effort?" Yunmen said, "Give up the words you just uttered.-from Zen Master Yunmen, Urs App, transSupport the show
Jeff Seul speaks about Zen in the world. (June 18,2022)
This week Ben and Frane blasted out a crazy week of NFL news from an outdoor location, where football should be played and football podcasts should be recorded! We discuss breaking NFL news, way too early NFL power rankings, can Doug Pederson fix the Jaguars, will Sam Darnold start in Carolina, Jarvis Landry signs with Saints, Eagles sign James Bredberry for some secondary help, Kyler Murray in a hurry, Omar Khan hired to replace Steelers' GM Kevin Colbert, and much more. We also shout out the Browns' Isaiah Thomas for his charitable work.Frane concocted the shot of the week for Memorial Day, the "bomb pop." We sampled and reviewed Bladnoch Vinaya Scotch and Knee Deep Brewing Arcade IPA.Follow us at @GoalThirst on Twitter and @thirstand on Instagram. You can listen and subscribe at thirstandgoal.buzzsprout.com. Please also check us out on Pandora and Amazon Music! To send us a question or comment, email: podcastthirstandgoal@gmail.com. Leave us a voicemail at (818) 350-2680 (Be aware: we may play it on the air).
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
From picking a restaurant on a Saturday night to choosing a new dentist, all of us seem to rely more and more on online reviews. In this episode of This Week in Hearing, Vinaya Manchaiah, professor at the University of Colorado Medical School talks us through the consumer on-line review research his team of collaborators have conducted over the past few years. Be sure to subscribe to the TWIH YouTube channel for the latest episodes each week and follow This Week in Hearing on LinkedIn and Twitter. Articles cited in this episode: Bennett RJ, Swanepoel W, Ratinaud P, Bailey A, Pennebaker JW, Manchaiah V. Hearing aid acquisition and ownership: what can we learn from online consumer reviews?. Int J Audiol. 2021;60(11):917-926. Manchaiah V, Bennett RJ, Ratinaud P, Swanepoel W. Experiences With Hearing Health Care Services: What Can We Learn From Online Consumer Reviews?. Am J Audiol. 2021;30(3):745-754. Manchaiah V, Swanepoel W, Bailey A, Pennebaker JW, Bennett RJ. Hearing Aid Consumer Reviews: A Linguistic Analysis in Relation to Benefit and Satisfaction Ratings. Am J Audiol. 2021;30(3):761-768 Manchaiah V, Picou EM, Bailey A, Rodrigo H. Consumer Ratings of the Most Desirable Hearing Aid Attributes. J Am Acad Audiol. 2021;32(8):537-546. doi:10.1055/s-0041-1732442
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