Podcasts about buddha

In this Teisho, given during Summer Sesshin July 30, 2026, Rinzan Osho examines The Rinzai Roku: Kamben XII. When asked what his students study at his temple, Master Rinzai says that they do not study Zen or Sutras. They simply become Buddhas and Ancestors. 

Rev. Ando Mueller leads a retreat during the week of August 16, 2026 on the Scripture of the Buddha's Last Teaching. As the Buddha lay upon his death bed, he gave one final sermon to encourage his disciples, both monastic and lay, to persevere in their training and find the Truth for themselves. His very final words, "quickly seek your liberation, be a lamp unto yourself, always seek to get back on the path," remains a rallying cry to this day.  YouTube: https://youtu.be/_NJkl-a_IQc?list=PLefIv_SMkaxM7znyIQ1Rl2W6HfwL8d2YETwitter/X: @shastaabbeycontact: podcast@shastaabbey.org

The Culture of Awakening Project is an ongoing exploration of the Buddha's teachings from a socioculltural perspective. Given the naturalistic method of my research, this exploration engages a lot of scholarly disciplines besides Buddhist studies, including linguistics, sociology, anthropology, evolutionary science, primatology, philosophical ethics, social psychology and others. The claims made here are provisional; some are likely to be revised as the exploration proceeds, until the results are published. Please visit me at cintita.org to participate in discussion. The present talk introduces the Buddhist practice of "purifying the mind," and compares it to the ethics of Aristotle and Confucius as a practice of acquiring the "skill of virtue." We look at human nature as a dualism, the "inner chimp" and the "inner human." The latter is hyper-social and cooperative, almost bee-like (arguments for this in future episodes).

Patrick takes the microphone to wrestle with questions about church authority, faith, and conscience, addressing misconceptions about Catholic teaching on salvation and exploring the tension between so-called legalism and a genuine relationship with God, using analogies from family rules to traffic laws. He fields raw listener dilemmas, from marital struggles to the odd presence of a Buddha statue, and traces the roots of priestly ordination through history, threading wisdom from saints and scripture through each exchange. In every moment, he leans into the messiness, persistent in pursuit of clarity and truth. Ken (email) – It’s sad to hear the bad information you gave to a little kid (00:48) Email - What's the best way to respond to a "non-denominational" (which just sounds like another domination) Christian who gives the usual relationship vs religion/legalism argument against the Catholic Church? Sylvia (email) - Is it okay according to my church to separate from my husband of 26 years after 10+ years of no intimacy, his suspected cheating and possible attraction to men that disturbs my close relationship with God, when I only stayed for financial reasons, am tired of the lies, and now prioritize my faith at age 57? (19:31) James (email) – What should I do with this Budda statue? Ceci (email) - Is it true that each priest is able to trace their ordination lineage back to the Apostles? (39:30) Martin (email) - What is the higher good? Obeying one's conscience (and who gets to decide at what point the conscience is well-formed??) or obeying authority? I am thinking right now in particular of the situation with the SSPX. Originally Aired on 07-16-2026

A talk by Thanissaro Bhikkhu entitled "Don't Sell the Buddha Short"

In this dharma reflection Mary discusses the idea we so often carry about the now, the future and the past and how easy it is to be caught up in a world that is somewhere else. Discussing various mental states, meditation invites us to identify these states in order to liberate our minds from attachment.Recorded August 27, 2026 in the virtual worldLet Go by Martine BatchelorSend me a text with any questions or comments! Include your name and email if you would like a response - it's not included automatically. Thanks.Visit Mary's website for more info on classes and teachings.

This episode we continue with the reign of Uno no Sarara, aka Jito Tenno, and look at records of the various foreigners and immigrants who came to the archipelago. This includes immigrants from the Korean peninsula as well as those foreigners with whom Yamato shared the Central Land of the Reed Plains--like the Hayato and the Emishi. We also take a look at the Yamato court's widening relationship with and use of Buddhism. Along the way we take a look at a few different incidents and reports, including omens, hunting and fishing restrictions, and a story of sweet wine that reportedly cured the worst of diseases. For more check out the podcast website: https://sengokudaimyo.com/podcast/episode-155 (blogpost goes live 1 Sep 2026) Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 155: Immigrants, Priests, and Sweet Wine The three priests and their companions could see the distinctive pagoda from a distance away.   It stood several stories tall, and the bells at the eave ends glinted in the morning light. To their right, a tall, conical peak stood out from the other mountains, much like a miniature Mt. Fuji.  From there, the mountains swept down to the flat plain, which then ended at the edge of the giant body of water known as Lake Biwa.  The pagoda rose up between the two, its uppermost spire jutting upwards towards the sky.  Around it, much of the flat area had been carved into rectangular rice paddies, with paths and thatched roof buildings around—most of them low to the ground, distinctive of the muro style still prominent amongst most of the common people.  As such, though it didn't come anywhere near the grandeur of the temples in the capital, even a provincial temple stood out with its tiled roof and the brightly colored, red, white, and green walls and windows.  As they approached, the group saw a crowd of people by the gates.  Many of them seemed ill and infirm.  They had come to be healed by the waters of the temple—the same healing waters that had brought these priests all the way from the capital to investigate. We are covering a bunch of different things from the reign of Uno no Sarara, from 686 to 697.  This episode we take a journey through a few different topics.  Mostly we are talking about foreigners—both those from overseas and the ones that Yamato shared the archipelago with—and with Buddhism and how the court used this continental religion that had already become a key organ of the Yamato State. To start with, let's talk about immigrants.  Immigration to the archipelago by this point isn't anything new—and I'm not just talking about the groups that came over and kickstarted the Yayoi culture and the eventual mounded tomb period that we know as the Kofun era.  There were numerous ethno-linguistic groups that fell under Yamato's hegemony, and evidence of active migration. Of the various groups on the archipelago, there appear to be several categories.  For instance, we have groups that are clearly external immigrants, from outside of the archipelago  and then we have those groups that appear to be considered indigenous, at least by Yamato's thinking.. Some of this can be seen in how they are treated, discussed, and even assimilated.  Those external, while often presented as being in a tribute status, are still treated differently from those on the archipelago, where the land borders of Yamato would abut against the territories of local ethnic groups.  This probably also had something to do with the claim that the Heavenly Grandchild and their descendants, the current Tennou, were presumably given sovereignty over the entire Land of the Central Reed Plains, aka the Japanese archipelago. External immigrants included people from Silla, and, even though the kingdoms themselves had fallen and been absorbed by Silla, Gogureyo and Baekje.  This last one might be a bit surprising if we think about it in modern terms where we tend to think in terms of citizenship and nationality first and foremost.  So we think of someone as being American, French, or Japanese based on the country they came from.  But that American might be Dine—aka Navaho—or they could identify as Cajun or their parents might have been immigrants from somewhere else and they are the first generation born in the US.  That doesn't mean they aren't American, but "American" is only part of their identity.  Likewise that Japanese person could be Ainu, Ryukyuan, or even one of the Bonin islanders.  That is to say they may be from an ethno-linguistic group other than the majority ethnic group in that nation. In the same vein, while it's true that Baekje had been conquered by Silla, that doesn't mean that the Baekje people were suddenly erased and that the people suddenly changed their lifestyles or language overnight.  And so, while they may have been subjects of the Silla kingdom, there were still Baekje people both in Silla and in the archipelago.  And as late as 690, decades after it was conquered, we see that Baekje immigrants were arriving in Japan. Similarly, we see Goguryeo immigrants who came over in 687, three years earlier, even though that kingdom no longer existed.  They were settled in Hitachi, where they were given lands, received an allowance of grain to help tide them over, and then allowed to grow their community and work, as long as they did so peacefully, under the care of the local Yamato officials. And it isn't difficult to see why people of Baekje and Goguryeo might come to the archipelago.  Their other options were to head to the Great Tang, which had been the other conquering force, or possibly to go find refuge with various Tungusic ethnic groups around the Amur river area, outside of Tang control. What actually strikes me as a bit more surprising, to be honest, is the immigration of people from Silla.  After all, Silla was ascendant, was it not?  They had just unified the peninsula and this seems like it would have been a great time to be team Silla, and yet we see people leaving to come to Yamato. For instance, in 687 we see 14 immigrants from Silla settled in Shimotsuke.  22 more were presented by the Dazai-Sochi and settled in the land of Musashi.  In 689 and then in 690 we see more Silla immigrants settled in both places.  We also had 50 people come over with Buddhist priests, though we don't know where they ended up settling.  So both Musashi and Shimotsuke were being settled with immigrants from Silla.  Musashi, if you didn't already know, is the name for the area that would largely become the Tokyo metropolis in modern times.  Shimotsuke was the land adjoining it to the northeast.  In all likelihood, all of these people were probably being located to areas near each other, even though they are mentioned as being in different provinces.  That may have been more of an administrative distinction.  That also seems to indicate that they were likely being relocated to border areas where there weren't already large populations, probably because that is where there was open land that wasn't already claimed.  We see something similar with the court sending the people from Goguryeo all the way to Hitachi. It does make me wonder what must have happened for someone to choose to come to the Japanese archipelago from Silla to be sent all the way to the far end of Yamato to work the land.  In previous centuries I would have assumed that these were captives brought back from raids against the mainland, but by all accounts—and the fact that we continue to have relatively cordial diplomatic relations between Yamato and Silla—it appears that Yamato wasn't sending raids and that these individuals were likely coming willingly.  Perhaps they were getting crowded out somewhere in Silla, and had heard of new opportunities.  Or perhaps they had done something to make them persona-non-grata, as they say, back in their home country.   Whatever the reason, there were a number of people coming over, who would have also brought their cultural and technological knowledge along with them.  And many of them were being settled in the far eastern end of Honshu—though that may be something for another time. The indigenous category includes not only the Wa people of Yamato, but also the Hayato and the Emishi.  Of these we don't have a lot of information about who they were or what languages they spoke. For the Hayato we only have a few possible words of their language, and various other things that we know from Yamato's court records.  We know that the Yamato officials needed interpreters to speak with the Hayato.  There are those that theorize that the Hayato language had evolved from one of the languages spoken during the Jomon era—which doesn't give us much to go on other than the idea that it may not have been a Japonic language.  Attempts have been made to connect the Hayato with the unique burial features and other material artifacts of southern Kyushu, and then to the previous ethnic group, known as the Kumaso—or possibly the Kuma and So—but so far there are theories but no hard and fast connections. For example, we know that the Hayato were said to be from Ata and Ohosumi, according to the records of the court, but they also only show up in the late 7th century.  Prior to that we have stories of the Kumaso, and even people called Tsuchigumo.  Were those previous names for the ancestors of the Hayato?  Or were the Hayato encountered later, as Yamato's borders expanded, having perhaps encompassed the lands of the Kumaso and now running into the Hayato?  The fact that they show up so late in the narrative is particularly interesting, as they really only get mentioned in the reign of Ohoama and then Uno no Sarara—though they would be particularly active in the years to come, when the Nihon Shoki was being compiled.  For example, we know that the Hayato were brought into the court system, and also that they resisted, with numerous rebellions in the 8th century, though at this early point, things seemed to be going well. So Hayato were coming to the court, likely seeing some benefit in their association with Yamato.  They are shown coming in fairly significant numbers as well. Meanwhile, we have the ongoing assimilation of the Emishi.  Unlike the Hayato, the Emishi have shown up in the narrative since the legendary period.  We've talked about them quite a bit in various episodes.  Even within the Emishi, the Emishi of Koshi are differentiated from the Emishi further north in Tohoku.  Linguistically, a lot of place names in Tohoku and eastern Honshu have been compared to the Ainu language, with suspicions that a related language was in use in eastern and northeastern Japan for some time.  Tohoku is also the area that most resisted Yayoi culture, based on archaeological finds.  We know that wet rice paddy agriculture also made early in-roads into Tohoku, but then retreated much farther south, perhaps because it wasn't as suitable for the colder climate at that time.  Northern material culture continued to exhibit signs of evolution from the previous Jomon era, with Hokkaido continuing a tradition that we know as the Epi-Jomon, which we first talked about back in episode 50, and several times since then as well..  There were some mounded tombs—even some keyhole shaped tombs around Sendai and Osaki, in modern Miyagi prefecture—but nothing comparable to the large numbers of tombs found in areas further to the south. The Yamato people had had regular encounters with people called "Emishi" since at least the time of Kashikiya Hime, aka Suiko Tenno.  During the time that Takara Hime was on the throne a second time, there were massive military operations, first against the Emishi, and then supporting them against the Mishihase people in what appears to have been Hokkaido.  The Emishi were further brought under the Yamato court and into the court rank system, and we see rank handed out to various members of the group.  Then, in the reign of Uno no Sarara, we start to see further cultural assimilation in the form of the spread of Buddhism. In 689, we are told of Shiriko, an "Emishi of Kikafu, in Ukitamu district, in Michinoku".   This possibly refers to Okitama no Kori, a district in modern Yamagata Prefecture.  Shiriko had two sons, Maro and Kanawori, who requested permission to shave their hair and become Buddhist priests.  Perhaps related to this, about twenty days before, about 231 Emishi men and women had attended a banquet under the tsuki tree by Asukadera, where they were given gifts and rank.  Did that inspire them to want to learn more about this "Buddhism" thing? Either way, Uno no Sarara agreed.  In the edict she commented that Maro and his brother were both refined and modest, despite their youth, and that they were eating vegetarian dishes and keeping the Buddhist precepts.  So presumably this wasn't a last minute decision on their part, though we should probably take the wording in the edict with at least a grain of salt, given their purpose. Only six days later we see that the court is presenting a load of gifts to an Emishi monk named Doushin.  Doushin is said to have been a Koshi Emishi, rather than the Kitafu Emishi of Michinoku.  The court granted him a Buddhist statue, a purification flag, a wine cup, a begging bowl, five-colored silk cloth, thirteen pounds of flossed silk, 10 bolts of regular cloth, ten hoes, and a saddle. Six months later there is another priest:  Jitoku, an Emishi of Michinoku, who is granted a gold-copper image of Yakushi Buddha and a gold-copper image of Kanzeon—or Kannon—Boddhisatva, as well as a bell, a begging bowl, a precious curtain, an incense burner, and a banner. What this looks like, to me, is the court promoting Buddhism among the Emishi.  This feels similar to the way that priests also spread the worship of Mt. Miwa or other kami.  While Buddhism was technically universal, the Court had ensured that they had a hand on the center of Buddhist teaching, at least early on.  Indeed, at the same time that Uno no Sarara was building up the Jingikan and bolstering the worship of Amaterasu at Ise Grand Shrine, she and the court were also leveraging Buddhism and Buddhist concepts in a variety of ways.  She put it in an edict to the ministers in 691.  She noted that they had erected Buddhist Halls and Sutra repositories, and they practiced the six monthly fasts.  The sovereigns would occasionally send Ohotoneri to inquire after the welfare of priests.  As such, they should continue to uphold the Buddhsit Faith with zealous hearts. Upholding the faith wasn't just about words.  There were actual financial contributions.  Besides the national temples, there were gifts made, such as those to the Emishi priests, mentioned earlier.  In 692, Kwansei was presented silk and cloth and commended for making white lead, which was a popular ingredient for cosmetics.  Later that year, Yamada no Mikata was granted rank, and the fact that he had gone to Silla to study as a priest is mentioned in conjunction with that, though apparently he either didn't take orders or had gone back to being a lay person.   And in 693 they gave the priest, Hokyo, 3 chou worth or rice-land.  And in 696 there were 30 houses granted as a sustenance-fief to Bendou, a priest of Daikandaiji. And that tells us the kinds of resources the State was putting towards it, but what were they using Buddhism for?  What purpose did it serve the State, or was it purely altruistic?  A big part of it, as we have discussed in the past, was through the concept of karma and merit.  The court seems to have been making a variety of decisions that look to be efforts to increase the State's merit.  This is a continuation of things we saw in Ohoama's reign, along with some new moves.  For instance, we have previously mentioned in passing how the court was giving alms to the elderly and infirm, at least in the capital, and we see a lot more amnesties—though often qualified amnesties, with various crimes excluded. Then there were things like the edict of 689, in which Hunting and Fishing were prohibited in the Sea of Muko in the province of Settsu for a distance of 1000 paces, and for 20,000 shiro on the plain of Nagino in the district of Ate in the province of Kii, and for 20,000 shiro on the plains of Mino in the district and province of Iga.  The edict also attached keepers to these places in the same way as the Sea of Takashi in the district of Ohotori in the province of Kawachi.  Right off the bat we know a few things.  First off, this is the first time we've seen an edict like this, and yet the Chronicles say that this is similar to the way that "Keepers" were attached to the Sea of Takashi in Ohotori district.  The term used for "Keepers" appears to be "shugo", which would later be used for military governors in the Kamakura period, which would eventually become the shugo daimyo and then the Sengoku daimyo—our namesake.  But in this case it appears that "shugo" is just a literal translation of a "protector".  In front of that is the word "oku", meaning to keep or preserve.  Hence Aston's translation of these people as "keepers".  What is not clear to me is whether this is a reference to something that happened earlier, and just didn't get recorded, or if the Chroniclers are talking about a later practice which the audience for the Nihon Shoki would have been familiar with.  The Takashi sea would refer to the Seto Inland Sea just off the coast of Takashi, which was in Kawachi, south of modern Osaka.    The other places we see named are the Sea of Muko, in Settsu, which would have been north and west from modern Osaka, as well as Nagino in Kii and Mino in Iga. Nagino's location is not quite certain.  Ate is likely Arida, and Nagino may be what was eventually Nago, now thought to be near or including the Hirogawa region of Wakayama.  Later there were be prohibitions on fishining in the areas of Yuasa, Hiro, and Hirogawa, so perhaps there was also a prohibition on hunting on the plains.  This is all on the west side of the Kii peninsula, south of modern Osaka, so still facing the Seto Inland Sea. Iga, however, was on the other side of the peninsula.  Given that it was in Iga district of the land of Iga, this prohibition would definitely be about hunting, and not fishing.  It is also interesting to take a look at the measurements involved.  The one clear prohibition on fishing, in the Sea of Muko, is measured in paces while the other two are mentioned as being on the "plains"—though technically it should probably be "Nagi Plain" and "Mi Plain"—and they are measured differently, in something called "shiro".  By the way, I tried to find how big a "shiro" was and I couldn't quite do it. I wonder if the difference there, though, is area versus length:  For the sea of Muko it probably meant the waters directly out from the shore of Muko, and so I imagine that the paces were measure out from a certain point, walking along the shoreline, and then you couldn't go out into the sea in those areas to fish.  For the plains you could have more definitive markers indicating a particular area that was under the prohibition. For another clue to protected areas and distances, we see later that "long-life places" were established throughout the various provinces, each one being 1000 paces.  Aston notes that "long life places" indicated areas where animals couldn't be harmed, and given that they talk about it in terms of "paces" I would assume that means these were probably more prohibitions on fishing. That language also suggests to me that there was some kind of Buddhist reasoning behind it—mercy for the creatures of the land.  It isn't clear how long these prohibitions remained in effect, either.  This may also explain an order just a few days later that a white swallow that was caught in Mike, in the land of Sanuki, should be set free.  Unusually white or albino animals were often caught and presented to the throne as auspicious omens, not always in a live state.  However, Buddhism often teaches that there is merit in releasing animals, and so this feels like it was a way of demonstrating mercy and building merit, while also acknowledging the auspicious omen that accompanied its appearance. Also in this edict is who it is directed to:  Tanaka no Ason no Norimaro, who is named as the "soryo" of Iyo.  We've mentioned this before, in passing; this was a position similar to the Dazai no Sochi.  Effectively, the government official in charge of Iyo was in charge of the entire island of Shikoku.  Unlike the Dazai no Sochi, this position does not seem to have remained for long; instead, Shikoku was divided up into separate provinces and then each province had its own governor. By the way, we've talked about Norimaro before, as well.  He was previously in charge of the mission to Silla, when they went to announce Ohoama's demise, but then ran into a bunch of diplomatic etiquette issues such that they weren't able to deliver the news—or perhaps more appropriately they decided they couldn't deliver the news.  So from representing the court on missions, Norimaro went on to become the government official in Iyo overseeing all of Shikoku.  A couple of years later he would show up again, this time sending gold and silver that had apparently been found at Mt. Mima in Uwa district—modern Uwajima.  Unfortunately, after that he disappears from the narrative, and the position seems to end with him. Speaking of animals—the presentation of auspicious plants animals continued, and was often wrapped up with amnesties and similar such things.  The year 692 seems to have been of particular significance.  There we see the Governor of Sagami presenting a pair of fledgling red crows that had been caught in Miura.  Later we see that the governor, the vice governor, and the individual who had caught the crows—Kashima no Omi no Kusu—were gifted with rank and presents, while Miura district had its taxes and forced labor remitted for a period of three years. Later that same year, the Governor of Ise presented auspicious stalks of rice while the Governor of Echizen, that is to say the western part of Koshi closest to the capital, presented a white moth.  The stalks of rice don't seem to have warranted much, but the white moth, which presumably was not just a moth that is naturally white, was apparently considered something noteworthy.  We are told that it was caught on the shore at Uragami, in the district of Tsuruga.  As such, the Fief of the Kebi no Kami—the kami of Kebi, or at least his shrine—was increased by 20 houses.  Unfortunately, we have a lacuna or gap in the text so we don't get everything else.  This is a good reminder that sometimes we don't have anything because it wasn't written down, and sometimes because accidents happen.  Either something doesn't get transcribed properly or something gets damaged early on and there aren't enough copies for it to propagate from another source. Our next omens come in 694—the same year that the Fujiwara Palace was occupied.  We are told that a white copper-pheasant was presented by Sarara in Kawachi.  So the Governor and Vice-Governor of the district received promotions, as did the many who had caught it, Osakabe no Miyatsuko no Karakuni.  Four months later, a white bat was found by a man in Araki, in Hida province.  His name was Ohokunibe no Otohi, and he didn't receive a promotion in court rank, but he did get material presents in terms of silk cloth and floss, and, perhaps more importantly, he was exempted from all forced labor for the rest of his life.  Not a bad deal, if you ask me. Now omens were good and all, but omens were hardly active expressions by the government.  When things were happening—like damaging rains—or perhaps not happening—like droughts—people wanted the government to do something.  I know it may be hard for people to believe in this day and age, but many people believed that the government was responsible for all sorts of things that it had little control over.  In this case, that was the weather, and the state could at least prepare by collecting taxes in rice and then providing relief via those same resources.  But that still only did so much.  So when months went by with no rain falling, the state would turn towards ritual.  In some cases that ritual was directed at the kami and the new Jingikan, but in other cases, it fell on Buddhist priests. So, for example, in 688 we are told that there was a drought and the court initiated prayers for rain.  Those prayers were carried out by the priest Douzou.  Douzou was of Baekje extraction, but that didn't concern the court—they just wanted to know that he was effective.  Sure enough, after praying for rain, the clouds opened up and before morning the rain had fallen.  We are told it fell "across the realm", which I'm pretty sure is hyperbole.  It probably fell all across the Nara plains and surrounding areas, which was enough for the court. In 691, they were struck with the opposite problem, which we know because the court issued an edict dated to the 19th day of the 6th month of that year.  Apparently rain had fallen for two straight months.  And while the fifth month rains—the Satsuki-ame—are well-known, this apparently had started back in the 4th month of that year, and now there was a worry that it would start to injure the crops, reducing the annual yield.  The conclusion appears to have been that the country did not have enough merit.  Therefore the ministers and officials were prohibited from the use of strong drink or meat—Aston translates it directly as "animal food".  They were also ordered to compose their hearts and repent of any sins they may have committed.  At the same time, the priests in the temples of the capital and Home provinces were told to recite sutras for five straight days.  We also know that a day later they announced an amnesty for various criminals, as well.  Another act of mercy and hopefully for making merit. And it seems to have worked.  Or one could just say that the natural monsoon rains finally stopped after a particularly heavy season.  Who's to say? In the 5th intercalary month of 692, the rains were again pretty bad.  This time it isn't that they were long, but that it was heavy rain—what Japanese meteorology reports would likely call "Oyu", or Great Rain—which brought with it floods. Unfortunately, while they could pray for rain to start or stop, floods are another matter.  By the time you know the flood has happened it is too late.  And so this is where the government's preparedness came into focus.  Commissioners were sent to visit the districts and provinces.  There they found people affected by the flooding and they were empowered to make loans to provide relief.  Furthermore, they allowed people to access resources that might otherwise have been restricted, allowing them to fish and cut wood in the hills, forests, ponds, and marshes, even if that was normally a prohibited activity, so that they could sustain themselves until they were able to get back on their feet.  At the same time, the Sutra of Golden Light, the Konkwoumyou Sutra, one of the sutras for protecting the state, was to be read aloud in the capital and the Home Provinces.  The Sutra of Golden Light is the one which not only talks about the Shitennou, the four heavenly kings, but also emphasizes that if rulers support and honor the recitation of the sutra, then their kingdoms would be prosperous and peaceful, so what better time to read it than during or just after a disaster? There were other recitations and congregations that were not quite so obviously connected.  In 690, there were discourses in the inner precinct of the palace during the "Vassa", known in Japanese as "Ango" or "Dwelling in Peace".  This comes from the tradition in Buddhism where it is said that the Buddha and his disciples, though normally traveling around the countryside, would come together during the rainy season.  During this time they would talk and share.  It is still practiced in many Theravada schools, where monks will gather in temples during the rainy season.  Of course, as we've discussed, the 5th month was right in the middle of Japan's rainy season, so it seems like they may have been attempting to emulate that tradition. Three years later, we are told that they held a great-congregation of monks on that same date—the 15th day of the 5th month.  This is not referred to as an Ango, however, possibly noting a change in the way they were organizing or conducting it—or possibly just because it was referred to differently in the record the Chroniclers used.  That said, a great-congregation was simply a Buddhist gathering, where various priests would provide sermons or sutra readings, and not necessarily tied to a particular time.  Another one was called in the 9th month of 693 on behalf of the late sovereign, Ohoama and all prisoners were released, which was no doubt merit seen as accruing to the late sovereign. A month after that, the Benevolent King Sutra, or Ninnou-kyou, was expounded in the provinces for four days.  This is another one of the sutras considered important for the well-being of the state. In 694 we have 100 copies of the Konkwoumyou sutra—the Sutra of Golden Light—being sent out to the provinces, with the intent that they should be read together, at a certain time, when the moon of the first month was in the first quarter.  Any fees or resources needed by the temples to carry this out were to be defrayed from the public revenues of the provinces.  As Aston points out, "revenues" in this case would not necessarily be cash money.  Not that they didn't have coins—they had the Fuhonsen coins from Ohoama's time; see Episode 146 for more information.  We are even told that in 694 the court appointed three officials—Ohoyake no Maro, Utena no Yashima, and Kibumi no Honjitsu—to be governors for the mint, although Aston notes a Shoku Nihongi account from 708 that claimed that was the "first time" the title was given out.  Either way, even though they were minting coins, these wouldn't have been in common circulation.  The government may have used them to pay for things, but taxes coming in, especially in the provinces would have been in-kind taxes, meaning that the revenue to the temples were likely paid in rice, cloth, or similar. We similarly see another edict to read the Golden Light sutra on the first day of the twelfth month of 696.  This time it wasn't just a one time reading, though: they were setting a precedent.  The edict was to expound the Sutra of Golden Light and then, every year hence, they would schedule ten people of pure life who should be inducted as monks on the eve of the New Year.  I have to wonder about how they had people take orders—and whether it was a lifelong commitment or, as in some cultures, today, a temporary position.  After all, Ohoama took orders but didn't exactly remain "retired" for all that long. The same thing had happened back in 694, when one hundred and four people were made to enter religion for the sake of Royal Princess Asuka.  So how long did they remain Buddhist priests? There is a reference, in 693, of a priest being stripped of his monkhood.  It was done by royal order for a Goguryeo priest Fukuka, and it isn't made clear why.  Was it something that the priest wanted?  Maybe they wanted to stop being a monk for some reason?  Or was it done as a punishment?  There was apparently a great-congregation only about two weeks prior.  Maybe there was some drama?  We'll probably never know. In 697, there was an uptick in merit-making.  In the third month, a great-congregation was being held in the Eastern Palace.  The Eastern Palace was the home of the Crown Prince, so this may have something to do with the planned succession, but then in the 6th month we see a bunch of things happening.  There was a royal order for sutras to be read in temples in the Home Provinces, and then, nine days later, an order that people of 5th rank and lower were to go spend time cleaning out the temples in the capital.  On the 26th, 11 days after that, we get a record the seems to bring this into focus, as the Ministers and public functionaries started making votive images of the Buddha for the sake of Uno no Sarara's illness.  It seems that she was feeling unwell, which probably kicked off a lot of this activity, and may even be why she finally decided to abdicate.  There was one more seemingly related note.  On the 29th day of the 7th month the Ministers and public functionaries prepared a festival for the installation of Buddhist images in the temple of Yakushiji.  This was the temple Ohoama had originally commissioned for Uno no Sarara during his reign when she was sick back then.  She had recovered, then, and she would recover again—but her faith in the healing power of the Buddha may have been limited.  She would abdicate a few days later, leaving the throne to Prince Karu—the future Monmu Tennou. One last thing, somewhat tangential, it seems.  In the 11th month of 693, three priests, Houin, Zen'ou, and Shingi, set out, along with others, to the Yasu district in Afumi to taste the sweet wine of the local springs.  This is likely the area around the Yasu river, where it flows northwest from the mountains into Lake Biwa.  Today it is Yasu city on one side of the river and Moriyama city on the other. They apparently came back in the third month of the following year, as that is when we get a royal edict concerning said springs.  Based on that, we are told that the spring of quote-unquote "sweet wine" or "sweet sake" bubbled up at Mt. Tsuga in the Yasu district of Afumi.  Mt. Tsuga, or Tsugayama, may be related to "Moriyama", and Moriyama city is still known for the spring water that comes out of the nearby mountains. In the edict they mention that people who were afflicted with various disease would stay at Yasudera, where they presumably drank the water from the springs, and many of them found themselves healed.  For this miraculous occurrence, the temple itself was awarded four chou of rice-land, and an amount of cloth.  In addition, the district of Yasu was exempted from taxes and forced labor, as well as from any other kinds of corvees that might be levied, for at least one year.  Local authorities were promoted a grade in rank, and gifts were made out to those who were credited with first discovering the springs and their miraculous properties—Kadono no Hatsuki and the daughter of Kudara no Tsurara. A couple of extra notes, based on what we see here.  First off, it is unfortunately too often the case that we see women described like this—the daughter of so-and-so—without providing an actual name.  It is interesting that she is the daughter of someone with the name "Kudara", meaning "Baekje".  During the reign of Naka no Ohoe, aka Tenji Tennou, a number of Baekje people were settled in the areas around Lake Biwa and the Echi River, the next major river to the northeast. The temple mentioned, Yasudera, would have been the local temple, probably run by the local elites.  That likely means the Yasu no Atai family.  The temple itself is no more, and we aren't sure exactly where it was, but there is a strong case to be made that archaeological remains at Yoshimi-chou, in modern Moriyama city, might be that temple.  Still, there is no conclusive evidence. As for springs having healing properties—this is nothing new.  Minerals could have given the water a sweet taste, or perhaps there was something that clouded it, like nigori-zake—unfiltered rice wine.  Whether or not there were any natural healing properties I leave up to your own imagining.  Did people actually benefit from the waters?  Or maybe just because they believed?  Was the fact that a Buddhist temple was involved part of it, or is this just the same thing we see with people going to various springs and imparting to them some healing properties? Either way, it seems that at some point the spring no longer produced the "sweet wine" that had made it famous in its day, and people moved on to a different location. For now, I think we can stop here.  We have probably one more episode talking about specific items from this reign, but we are starting to get more and more sources, including the poetry of the Man'yoshu, which I hope to dig into here in a bit.  Plus a few other things in the works. Until then if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Episode #599: “I've been blessed to be on a spiritual journey for well over the last 50 years,” says psychiatrist Raman Khosla, reflecting on the lifelong search that eventually led him to S.N. Goenka's Vipassana tradition. In this, the first in a series of ongoing conversation with Insight Myanmar, he traces the influences that shaped his quest to understand suffering and the mind. Khosla credits his parents with creating a deeply spiritual home grounded in the Bhagavad Gita's teachings on devotion, selfless action, ethics, and compassion. His fascination with the causes of suffering and inner transformation began in childhood. He recalls asking why a classmate was sad, noticing that physical pain changed while sitting quietly during family yoga sessions, and questioning why religious chants described moral transformation without explaining how it could be achieved. As a teenager, an underlying dissatisfaction persisted despite an outwardly fortunate life. Reading about the Buddha, Hermann Hesse's Siddhartha, and encountering dedicated religious figures strengthened his conviction that genuine inner freedom must be possible. He explored numerous traditions, learning from Osho Rajneesh, the Ramakrishna Mission, the Bihar School of Yoga, and especially Jiddu Krishnamurti. While each offered valuable insights, none fully answered his central question: how can profound psychological transformation actually be realized? Believing the mind to be the most important subject of study, Khosla pursued medicine and psychiatry, hoping science and spirituality would illuminate the same mystery. During postgraduate training, however, he concluded that while Western psychiatry effectively treated mental illness, it offered far less guidance for cultivating humanity's highest mental potential. Ajahn Sumedho's Chitta Viveka further convinced him that the Buddha's teachings described a lived reality rather than an abstract philosophy. Everything changed in 1987 when Khosla attended his first ten-day Goenka Vipassana course. He describes it as “the biggest single life-changing event of my life,” transforming the study of the mind from an intellectual pursuit into direct experience. Although he immediately wanted to dedicate himself fully to the practice, Goenka advised him first to complete his psychiatric training and allow the transition to unfold naturally, setting the stage for the next chapter of his journey.

Ratnaprabha takes us through the realisations that came to the Buddha during his all night meditation under the Bodhi tree, culminating in the vision of the morning star, the Star of Healing. Its light was the first sight of the Awakened One, a light symbolising the illumination of awareness itself. Excerpted from the talk entitled The Star of Healing given at West London Buddhist Centre, 2014. *** Help us keep FBA Podcasts free for everyone! Donate now Subscribe to our Dharmabytes podcast: Bite-sized clips - Buddhist inspiration three times a week. Apple Podcasts | Spotify | YouTube

(Pali Canon Study Group) - Breathing Mindfulness Meditation - Volume 7 - (Chapter 1-10)Explore The Teachings of The Fully Perfectly Enlightened Buddha through "The Words of The Buddha" Book Series in the Pali Canon in English Study Group.To learn more about this program, visit this link:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://bit.ly/PaliCanonStudyGroup⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Using The Words of The Buddha book series, this program is offered to guide you in learning and practicing The Teachings of The Buddha on The Path to Enlightenment.You can access The Words of The Buddha Books Series using this link.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.buddhadailywisdom.com/freebuddhabooks⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠In this Podcast, David will guide you in understanding the Pali Canon in English through The Words of The Buddha which will help you to learn, reflect, and practice The Teachings of Gotama Buddha on The Path to Enlightenment.——-Daily Wisdom - Walking The Path with The BuddhaDedicated to the education of Gotama Buddha's Teachings to attain Enlightenment.https://www.BuddhaDailyWisdom.com(See our website for online learning, courses, and retreats.)Group Learning Program - LIVE Interactive Online Classes, Book, Audiobook, Videos, Podcast and Personal Guidancehttps://mailchi.mp/f958c59262eb/buddhadailywisdomThe Words of The Buddha - Pali Canon in English Study Grouphttps://mailchi.mp/6bb4fdf2b6e0/palicanonstudyprogramFREE Book - Developing a Life Practice: The Path That Leads to Enlightenmenthttps://www.buddhadailywisdom.com/freebuddhabooksFacebook: https://www.facebook.com/groups/DailyWisdom999YouTube: https://www.youtube.com/@DailyWisdom999Podcast: https://creators.spotify.com/pod/profile/buddhadailywisdom/Support our efforts to share The Teachings of Gotama Buddha with you and worldwide for all people using this link.https://www.buddhadailywisdom.com/supportbuddha#buddhism #learnbuddhism #enlightenment #dhamma #dharma #buddha #meditation #meditationretreat #meditationcourse

“Never Be Lonely Again” is a Dharma talk offered at Two Hands Sangha exploring the difference between loneliness and being alone.You can be physically alone while carrying a whole room full of people around in your head. You can be surrounded by people and still feel completely lonely. And, in a deeper sense, the Buddha taught about a kind of “aloneness” that has nothing to do with how many people are around us at all.So what does it mean to be truly alone? When does solitude become isolation? And how do we find the Middle Way between learning to be comfortable with ourselves and recognizing that we genuinely need one another?That's what we explore in this talk. Enjoy!https://bio.reverendgeorgebeecher.com

Rev. Ando Mueller leads a retreat during the week of August 16, 2026 on the Scripture of the Buddha's Last Teaching. As the Buddha lay upon his death bed, he gave one final sermon to encourage his disciples, both monastic and lay, to persevere in their training and find the Truth for themselves. His very final words, "quickly seek your liberation, be a lamp unto yourself, always seek to get back on the path," remains a rallying cry to this day.  YouTube: https://youtu.be/zy9hb-IeHJk?list=PLefIv_SMkaxM7znyIQ1Rl2W6HfwL8d2YETwitter/X: @shastaabbeycontact: podcast@shastaabbey.org

"Welcome Back, Stay Awhile" is a Dharma talk and brief guided meditation offered in the MindfulnessVR community on the Four Right Efforts. The Buddha taught that our practice isn't simply about finding our way back when we've wandered off the path. We can learn to recognize what pulls us away, let go of what isn't serving us, intentionally cultivate what is wholesome, and protect the good that is already growing. In this talk, we'll explore the Four Right Efforts as a practical way of tending the mind every day to help us stay on the path when we've returned. This is a nice followup to last weeks talk on coming back to the path. Enjoy!https://bio.reverendgeorgebeecher.com

(Vallecitos Mountain Retreat Center) This talk explores the Air element: breath and breeze and the unseen. It recounts stories of Prajna Paramita, the mother of all Buddhas, and my mother's life & death

(Group Learning Program) - Guided Breathing Mindfulness MeditationBreathing Mindfulness Meditation was the primary form of meditation employed by The Buddha to attain Enlightenment. There are many aspects of The Path to Enlightenment that one would need to learn and practice with guidance from a Teacher, however, Breathing Mindfulness Meditation should be among the top priorities for any Practitioner aspiring to attain Enlightenment.The goal of Breathing Mindfulness Meditation is to develop “Right Mindfulness”, “Right Concentration”, and to eliminate the unwholesome root of craving/desire/attachment.All discontentedness is caused by craving/desire/attachment so it is important to train the mind to not have craving/desire/attachment as part of "Developing Your Life Practice".In this Podcast, David will guide you in learning Breathing Mindfulness Meditation, will accept questions from Students to help you develop your meditation practice, and will guide you in Breathing Mindfulness Meditation.——-Daily Wisdom - Walking The Path with The BuddhaDedicated to the education of Gotama Buddha's Teachings to attain Enlightenment.https://www.BuddhaDailyWisdom.com(See our website for online learning, courses, and retreats.)Group Learning Program - LIVE Interactive Online Classes, Book, Audiobook, Videos, Podcast and Personal Guidancehttps://mailchi.mp/f958c59262eb/buddhadailywisdomThe Words of The Buddha - Pali Canon in English Study Grouphttps://mailchi.mp/6bb4fdf2b6e0/palicanonstudyprogramFREE Book - Developing a Life Practice: The Path That Leads to Enlightenmenthttps://www.buddhadailywisdom.com/freebuddhabooksFacebook: https://www.facebook.com/groups/DailyWisdom999YouTube: https://www.youtube.com/@DailyWisdom999Podcast: https://creators.spotify.com/pod/profile/buddhadailywisdom/Support our efforts to share The Teachings of Gotama Buddha with you and worldwide for all people using this link.https://www.buddhadailywisdom.com/supportbuddha#buddhism #learnbuddhism #enlightenment #dhamma #dharma #buddha #meditation #meditationretreat #meditationcourse

(Vallecitos Mountain Retreat Center) This talk explores the Air element: breath and breeze and the unseen. It recounts stories of Prajna Paramita, the mother of all Buddhas, and my mother's life & death

This teaching was given by Lama Zopa Rinpoche at Lama Tsonkhapa Institute in Italy as part of the Ganden Lha Gyama retreat between September 3-30, 2004.00:00:00 The purpose of the preliminary prayers is to pacify obstacles to achieving full enlightenment and the complete qualities of cessation and realization, for oneself and others.00:11:14 Lama Tsongkhapa emphasized bodhicitta in every teaching. Seeking enlightenment for oneself alone results in a limited realization. One must seek enlightenment to benefit all sentient beings.00:43:52 Buddhas liberate sentient beings by revealing the ultimate truth and reality, which is the teaching of the perfection of wisdom. This is the heart of the 84,000 teachings of the Buddha.01:21:15 Practicing kindness, forgiveness, tolerance, and rejoicing in others' happiness keep the mind peaceful and joyful. Even without deep realizations, these basic practices make one a good human being and bring peace to the world. Ultimately, realizing emptiness—the heart of the Heart Sutra—leads to liberation from samsara.01:41:16 Without depending on the guru appearing in ordinary aspect, even if there are countless buddhas, they cannot guide you to enlightenment. The guru in ordinary aspect is most precious.02:47:42 In daily life, practice mindfulness of looking at the nature of phenomena as empty. This helps control delusions from arising. Even if one doesn't have realizations, strong faith in Lama Tsongkhapa's explanation of emptiness gives hope to realize it in the future.03:27:07 In this retreat, even if one is unable to finish 100,000 migtsemas, if one achieves realization of guru devotion, one will have succeeded. That's the main goal, the main objective of doing this Lama Tsongkhapa Guru Yoga. We're not looking for the number of mantras; we're looking for realizations.04:07:03 Rinpoche leads extensive dedications.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

(Insight Meditation Community of Berkeley) This talk explores an important topic that James has not spoken on before. We often think of practice as simply noticing our experience in the present moment. However, the Buddha explicitly pairs heedfulness (appamada) and wise attention (yoniso manasikara) as the two primary internal factors responsible for giving birth to the Noble Eightfold Path. This talk discusses how these two qualities are applied in our practice on and off the cushion.

(Vallecitos Mountain Retreat Center) Stories about Mary Oliver, Grandma Helen, the Buddha, Ananda, Mahapajapati and Izumi Shikibu

Rev. Ando Mueller leads a retreat during the week of August 16, 2026 on the Scripture of the Buddha's Last Teaching. As the Buddha lay upon his death bed, he gave one final sermon to encourage his disciples, both monastic and lay, to persevere in their training and find the Truth for themselves. His very final words, "quickly seek your liberation, be a lamp unto yourself, always seek to get back on the path," remains a rallying cry to this day.  YouTube: https://youtu.be/4ICIs42UR5k?list=PLefIv_SMkaxM7znyIQ1Rl2W6HfwL8d2YETwitter/X: @shastaabbeycontact: podcast@shastaabbey.org

(Vallecitos Mountain Retreat Center) Stories about Mary Oliver, Grandma Helen, the Buddha, Ananda, Mahapajapati and Izumi Shikibu

(Insight Meditation Community of Berkeley) This talk explores an important topic that James has not spoken on before. We often think of practice as simply noticing our experience in the present moment. However, the Buddha explicitly pairs heedfulness (appamada) and wise attention (yoniso manasikara) as the two primary internal factors responsible for giving birth to the Noble Eightfold Path. This talk discusses how these two qualities are applied in our practice on and off the cushion.

This talk was given by Mikey Noechel during the Summer of Love Retreat in Sewanee, TN on July 15th-19th, 2026. Mikey offers the second afternoon instructions on compassion meditation. Enjoy! Wild Heart Meditation Center in a non-profit Buddhist community based in Nashville, TN. https://www.wildheartmeditationcenter.orgDONATE: If you feel moved to support WHMC financially please visit:https://www.wildheartmeditationcenter.org/donateFollow Us on Socials!Facebook: https://www.facebook.com/WildHeartNashville/Instagram: https://www.instagram.com/wildheartnashville/TikTok: https://www.tiktok.com/@wildheartmeditation

What does it really mean to practice Buddhism in everyday life?In this episode of Awakening Process 101, we talk about Louise's more than 20-year practice of Nichiren Buddhismand how chanting Nam-myoho-renge-kyo became her form of active meditation.We talk about how Louise first found Buddhism, why she initially resisted chanting, and how the practice gradually became an anchor in her life. Together, we explore Buddha nature, awakening, mindfulness, inner peace, happiness, self-awareness, and human revolution—the Buddhist idea that meaningful change in the world begins with change within ourselves.We also explore the similarities between Buddhist philosophy, yoga, meditation, and nondual Tantra, and how these different traditions can help us move beyond our habitual thoughts and reactions and return to a deeper awareness of ourselves.Whether or not Buddhism or chanting is your practice, we come back to a simple question: What helps you come back to yourself?

(Insight Meditation Society - Forest Refuge) A reflection on the Kalakarama Sutta from the Anguttara Nikaya, in which the Buddha describes the quality of an awakened mind.

Living with an undefended heart is not only a saying, but it is a practice that moves us toward liberation and away from greed, aversion and ignorance. In this talk Mary discusses her years-long practice and what an Undefended Heart is, and what it is not.Recorded Aug. 22, 2026 in the virtual worldSend me a text with any questions or comments! Include your name and email if you would like a response - it's not included automatically. Thanks.Visit Mary's website for more info on classes and teachings.

(Insight Meditation Society - Forest Refuge) A reflection on the Kalakarama Sutta from the Anguttara Nikaya, in which the Buddha describes the quality of an awakened mind.

How are Christianity's Unknowing, Buddha's No Mind, Jesus' Eyes of a Child, and Rumi's Love have in common? How can we open ourselves to this hidden powers beyond our own thinking? To what advantage? Be well... Wonder Deep....

(Insight Meditation Society - Forest Refuge) A reflection on the Kalakarama Sutta from the Anguttara Nikaya, in which the Buddha describes the quality of an awakened mind.

(Pali Canon Study Group) - The Natural Law of Kamma - Volume 6 - (Chapter 41-45)Explore The Teachings of The Fully Perfectly Enlightened Buddha through "The Words of The Buddha" Book Series in the Pali Canon in English Study Group.To learn more about this program, visit this link:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://bit.ly/PaliCanonStudyGroup⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Using The Words of The Buddha book series, this program is offered to guide you in learning and practicing The Teachings of The Buddha on The Path to Enlightenment.You can access The Words of The Buddha Books Series using this link.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.buddhadailywisdom.com/freebuddhabooks⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠In this Podcast, David will guide you in understanding the Pali Canon in English through The Words of The Buddha which will help you to learn, reflect, and practice The Teachings of Gotama Buddha on The Path to Enlightenment.——-Daily Wisdom - Walking The Path with The BuddhaDedicated to the education of Gotama Buddha's Teachings to attain Enlightenment.https://www.BuddhaDailyWisdom.com(See our website for online learning, courses, and retreats.)Group Learning Program - LIVE Interactive Online Classes, Book, Audiobook, Videos, Podcast and Personal Guidancehttps://mailchi.mp/f958c59262eb/buddhadailywisdomThe Words of The Buddha - Pali Canon in English Study Grouphttps://mailchi.mp/6bb4fdf2b6e0/palicanonstudyprogramFREE Book - Developing a Life Practice: The Path That Leads to Enlightenmenthttps://www.buddhadailywisdom.com/freebuddhabooksFacebook: https://www.facebook.com/groups/DailyWisdom999YouTube: https://www.youtube.com/@DailyWisdom999Podcast: https://creators.spotify.com/pod/profile/buddhadailywisdom/Support our efforts to share The Teachings of Gotama Buddha with you and worldwide for all people using this link.https://www.buddhadailywisdom.com/supportbuddha#buddhism #learnbuddhism #enlightenment #dhamma #dharma #buddha #meditation #meditationretreat #meditationcourse

This talk explores the power of cultivating an attitude of love and care in your life. You'll learn what the Buddha said about giving, how intimately receiving is connected to generosity, the shadow-side of the practice and the power of taking generous actions when you feel called.

Rev. Ando Mueller leads a retreat during the week of August 16, 2026 on the Scripture of the Buddha's Last Teaching. As the Buddha lay upon his death bed, he gave one final sermon to encourage his disciples, both monastic and lay, to persevere in their training and find the Truth for themselves. His very final words, "quickly seek your liberation, be a lamp unto yourself, always seek to get back on the path," remains a rallying cry to this day.  YouTube: https://youtu.be/ACLLHdhKcI0Twitter/X: @shastaabbeycontact: podcast@shastaabbey.org

On the auspicious occasion of Jyeshtha Purnima, Mahabodhi Mahavihara hosted Sadhguru in Bodh Gaya – the very place where Gautama Buddha realized his ultimate nature over 2,500 years ago. In an insightful interaction beneath the sacred Bodhi Tree, Sadhguru answered the Buddhist monks' deepest questions and spoke about the essence of the Buddha's life and methods for inner transformation. Conscious Planet: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.consciousplanet.org⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Sadhguru App (Download): ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://onelink.to/sadhguru__app⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Official Sadhguru Website: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://isha.sadhguru.org⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Sadhguru Exclusive: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://isha.sadhguru.org/in/en/sadhguru-exclusive⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Inner Engineering Link: isha.co/ieo-podcast Yogi, mystic and visionary, Sadhguru is a spiritual master with a difference. An arresting blend of profundity and pragmatism, his life and work serves as a reminder that yoga is a contemporary science, vitally relevant to our times. Learn more about your ad choices. Visit megaphone.fm/adchoices

We live in a time ridden by crisis and difficulty. How should Buddhist's respond? This is a personal and very honest talk from Vajragupta, looking squarely at the challenges, and owning his own doubts and fears. There are no easy answers, but some suggestions of where to begin. One suggestion is that we look to the example of the Buddha, who also lived in very turbulent, troubled times. This is a challenging but ultimately inspiring talk, about Buddhism and Triratna in the world today. It was given at Croydon Buddhist Centre, 2025. *** Help us keep FBA Podcasts free for everyone! Donate now Subscribe to the FBA podcast: A full, curated, quality Dharma talk, every week. Apple Podcasts | Spotify | YouTube

(Group Learning Program) - Guided Breathing Mindfulness MeditationBreathing Mindfulness Meditation was the primary form of meditation employed by The Buddha to attain Enlightenment. There are many aspects of The Path to Enlightenment that one would need to learn and practice with guidance from a Teacher, however, Breathing Mindfulness Meditation should be among the top priorities for any Practitioner aspiring to attain Enlightenment.The goal of Breathing Mindfulness Meditation is to develop “Right Mindfulness”, “Right Concentration”, and to eliminate the unwholesome root of craving/desire/attachment.All discontentedness is caused by craving/desire/attachment so it is important to train the mind to not have craving/desire/attachment as part of "Developing Your Life Practice".In this Podcast, David will guide you in learning Breathing Mindfulness Meditation, will accept questions from Students to help you develop your meditation practice, and will guide you in Breathing Mindfulness Meditation.——-Daily Wisdom - Walking The Path with The BuddhaDedicated to the education of Gotama Buddha's Teachings to attain Enlightenment.https://www.BuddhaDailyWisdom.com(See our website for online learning, courses, and retreats.)Group Learning Program - LIVE Interactive Online Classes, Book, Audiobook, Videos, Podcast and Personal Guidancehttps://mailchi.mp/f958c59262eb/buddhadailywisdomThe Words of The Buddha - Pali Canon in English Study Grouphttps://mailchi.mp/6bb4fdf2b6e0/palicanonstudyprogramFREE Book - Developing a Life Practice: The Path That Leads to Enlightenmenthttps://www.buddhadailywisdom.com/freebuddhabooksFacebook: https://www.facebook.com/groups/DailyWisdom999YouTube: https://www.youtube.com/@DailyWisdom999Podcast: https://creators.spotify.com/pod/profile/buddhadailywisdom/Support our efforts to share The Teachings of Gotama Buddha with you and worldwide for all people using this link.https://www.buddhadailywisdom.com/supportbuddha#buddhism #learnbuddhism #enlightenment #dhamma #dharma #buddha #meditation #meditationretreat #meditationcourse

On the auspicious occasion of Jyeshtha Purnima, Mahabodhi Mahavihara hosted Sadhguru in Bodh Gaya – the very place where Gautama Buddha realized his ultimate nature over 2,500 years ago. In an insightful interaction beneath the sacred Bodhi Tree, Sadhguru answered the Buddhist monks' deepest questions and spoke about the essence of the Buddha's life and methods for inner transformation. Conscious Planet: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.consciousplanet.org⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Sadhguru App (Download): ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://onelink.to/sadhguru__app⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Official Sadhguru Website: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://isha.sadhguru.org⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Sadhguru Exclusive: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://isha.sadhguru.org/in/en/sadhguru-exclusive⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Inner Engineering Link: isha.co/ieo-podcast Yogi, mystic and visionary, Sadhguru is a spiritual master with a difference. An arresting blend of profundity and pragmatism, his life and work serves as a reminder that yoga is a contemporary science, vitally relevant to our times. Learn more about your ad choices. Visit megaphone.fm/adchoices

00:00 Chant Human Kingdom 01:00 Welcome 01:27 Introduction 02:15 Today's Lesson 02:58 There needs to be a rebellion 05:24 Management structure 06:53 No one takes responsibility 07:58 You need no longer trust blindly 09:59 You must never outsource your trust 10:47 How do I get there 12:36 Roadmap to mastery 13:40 Making the correct choices 15:34 You simply choose again 18:11 There is peace in your heart 19:18 Supplication 20:40 Next lesson 21:46 Announcements 22:55 Chant Human Kingdom Our website:- https://www.namasyouniversity.org/ The "Portal" is your gateway to studying at Earth's Spiritual University New book: Dragons: From Myth to Reality by Susan Jack (author) (Dragon's Reality Book 1) https://www.amazon.com/dp/B0HFDCZCZB? More study material on our website.

"Engaged Buddhism" is Buddhism lived in the world through compassion in action, wisdom applied to real life, and mindfulness extended beyond the meditation cushion!In this episode, we explore how Engaged Buddhism developed from the Buddha's own teachings and practices 2,600 years ago, and then through the reform movement of Venerable Taixu and Humanistic Buddhism, to Thich Nhat Hanh's modern mindfulness‑in‑action approach and the 14 Mindfulness Trainings of the Order of Interbeing that were created during the Vietnam war. We also look at Master Hsing Yun's global humanitarian work with Fo Guang Shan, showing how Engaged Buddhism can be both deeply personal and profoundly communal. This is a great episode if you have heard of 'Engaged Buddhism' before and are wondering how your Buddhist practice can help respond to suffering, support our communities, and live the Bodhisattva ideal in everyday life.

This talk was given by Gil Fronsdal on 2026.08.20 at the Sati Center in Redwood City, CA. ******* One of the most remarkable and original teachings of the Buddha is found in 7th discourse in the Middle Length Discourses. Couched in a short, fun story, this text describes insight and the unfolding of the path in naturalistic terms that are as relevant today as in the time of the Buddha. We will slowly read and discuss this short text so that it comes alive for our modern times. No familiarity with the Buddha's discourse or teachings necessary. A translation and Gil's study guide on the discourse will be sent out a week before the class. ******* Video of this talk is available at: https://www.youtube.com/watch?v=jaTo1Hb5xa8. ******* A machine generated transcript of this talk is available. It has not been edited by a human, so errors will exist. Download Transcript: https://www.audiodharma.org/transcripts/24825/download ******* For more talks like this, visit AudioDharma.org ******* If you have enjoyed this talk, please consider supporting AudioDharma with a donation at https://www.audiodharma.org/donate/. ******* This talk is licensed by a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License

This talk was given by Gil Fronsdal on 2026.08.20 at the Sati Center in Redwood City, CA. ******* One of the most remarkable and original teachings of the Buddha is found in 7th discourse in the Middle Length Discourses. Couched in a short, fun story, this text describes insight and the unfolding of the path in naturalistic terms that are as relevant today as in the time of the Buddha. We will slowly read and discuss this short text so that it comes alive for our modern times. No familiarity with the Buddha's discourse or teachings necessary. A translation and Gil's study guide on the discourse will be sent out a week before the class. ******* Video of this talk is available at: https://www.youtube.com/watch?v=jaTo1Hb5xa8. ******* A machine generated transcript of this talk is available. It has not been edited by a human, so errors will exist. Download Transcript: https://www.audiodharma.org/transcripts/24825/download ******* For more talks like this, visit AudioDharma.org ******* If you have enjoyed this talk, please consider supporting AudioDharma with a donation at https://www.audiodharma.org/donate/. ******* This talk is licensed by a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License

Syncretism is a Sacrament Honoring the Life of Priestess Miriam Sept 10, 1943 – August 16, 2026 Priestess Miriam Chamani, mambo and co-founder of the Voodoo Spiritual Temple on North Rampart Street, New Orleans, died on Sunday, August 16, after a brief illness. We send our condolences to her husband, the environmentalist Allen Villeneuve, her priest and drummer Louis Martinié, Mishlen Linden, and all of the members and devotees of the Voodoo Spiritual Temple. Caroline's guest be Louis Martinie' her long-time drummer ally accomplice, co-author of The New Orleans Voodoo Tarot (with Sallie Ann Glassman)- to tell her story …… Honoring her ally Dr John, the Orishas , Papa Legba…. Dr. Louie Martinié has been in service to the New Orleans Voodoo Spiritual Temple for 35 years. He is a drummer, elder, and spiritual doctor. His practice syncretizes Dzogchen Buddhism with New Orleans Voodoo. Blanc Dan-i is the Master of his Head. The Marassa and the Buddhas sing within his heart. His devotions are to the Drs. John Montanee and Dr. John (Mac), St. Roch, and Lama Lena. He has received 3 grants from Xavier University in New Orleans to use drum rhythms to teach communication skills to persons with severe/profound handicaps. Louie has spent a year on sabbatical with Thubten Norbu, an elder brother to the 14th Dalai Lama, studying how Tibetans teach kindness to their children. He is an honorary member of the Louisiana State Legislature and a Democratic Socialist in the tradition of New York City's Mayor Zohran Mamdani. Louie is celebrating being the content editor for Black Moon Publishing for 50 Years. His writings include the text to the New Orleans Voodoo Tarot (Destiny Books), Priest's Head / Drummer's Hands (Black Moon), and Dr. John Montanee; A Grimoire (Black Moon). He is bi-local due to climate change, spending part of the year in New Orleans and a part of the year in Cincinnati which is the largest city close to The Great Serpent Mound.   Voodoo Spiritual Temple https://voodoospiritualtemple.org/ The post Syncretism is a Sacrament appeared first on KPFA.

Dona Murphy and Lisa Rusczyk have Buddha-Noah on the show to tell his story of becoming a psychic medium through trusting himself, and he teaches ways we, too, can improve our self-trust.This is a video podcast on YouTube and Spotify.Want to know more about Buddha-Noah?Buddha-Noah Alvarez is a spiritual advisor, psychicmedium, and intelligence agent whose workexplores consciousness, healing, emotionalintelligence, family, and human development.Raised in Northern Virginia in a deeply Christian household, he.was identified as gifted early in life and describes unusual spiritual and contact experiences beginning around age five.A QUIET INQUIRY INTO THE LARGER REALITY - At nineteen, a severe mental-health crisistransformed his understanding of himself and theworld. In its aftermath, he began a lifelong inquiryinto psychology, meditation, mysticism,consciousness, and spirituality—an inquiry thatwould eventually become his public work.In 2014, Buddha-Noah began offering intuitive counseling, mediumship, meditation, and spiritual guidance. He also reports decades of contact withnon-human intelligences and later describes aprofound Akashic initiation that reshaped how heunderstood his identity and purpose.Website:Buddha-Noah.comBuddha-Noah is once more accepting 1-on-1 intuitive sessions via his website. These sessions are meant to help anyone seeking a safe place to open their mind, heart, and spirit and explore what's inside - as a gentle guide for this season of their lives. Stay tuned on Patreon, get an early community seat, as weekly consciously church services and channeled messages will begin soon.https://www.buddha-noah.com/Support the podcast! Subscribe, listen, follow, comment, trust yourself to death and back, be psychic.Thank you for watching and listening.

Episode #592: In this, the 7th installment of a series of discussions with Jonathan Crowley, a former longtime practitioner and assistant teacher in the Goenka Vipassana tradition, he reflects on his decades-long relationship with the Goenka Vipassana tradition. For many years he believed the technique was complete, consistent, and capable of carrying a diligent student all the way to liberation. The emotional rewards of early practice reinforced that certainty, and the culture's strong discouragement of outside study made alternatives seem unnecessary. Only later did he realize how those conditions prevented him from seeing the limits built into the system itself. A turning point came when he started reading the suttas. He saw that key concepts—in particular, vedanā, saṅkhāra, jhāna—were taught in ways far narrower than their Canonical meanings. Vedanā was treated almost exclusively as physical sensation, rather than the full affective tone of experience. Saṅkhāra became a simple “reaction” rather than the broad field of conditioned formations. And jhāna, central to the Buddha's description of the path, was omitted entirely. These gaps shaped the expectations of long-course students, who were told that deep meditation would unfold through patient observation of bodily sensations alone. Without strong samādhi, however, the clarity needed for deeper insight never develops. He links these doctrinal limitations to cultural ones: a spectrum of fundamentalist tendencies, discouragement of inquiry, fear of “confusion,” and a social environment where silence and equanimity become tools of conformity. Yet he also speaks with affection for what the practice gave him and hopes his reflections give others permission not to abandon the tradition, but to think more freely within and beyond it.

The Buddha taught a path of awakened living, but how does that manifest in today's world of constant connectivity and widespread suffering? How do we keep our hearts open without being defined or hardened by the pain that surrounds us, whether personal, collective, or historical? How do we navigate the paradox of holding both pain and joy, without mistaking suffering for punishment or personal failure? Can we infuse our compassion with wisdom and perspective to find the agency to take meaningful action in our communities? In her new series, Engaged Compassion, Sharon delves into these questions and more, engaging in candid conversations with a diverse group of teachers, activists, and changemakers. For the ninth and final episode in the series, Sharon speaks with Shelly Tygielski. Philanthropist and social activist Shelly Tygielski has been hailed by individuals ranging from President Joe Biden to Arianna Huffington and Dr. Jon Kabat-Zinn to Maria Shriver. She is the founder of the global, grassroots mutual aid organization, Pandemic of Love and the co-founder of Partners in Kind, a purpose in production equity fund that invests in projects that focus on social impact in entertainment. Her work has been featured in over 100 media outlets, including CNN Heroes, The Kelly Clarkson Show, CBS This Morning, The New York Times, and The Washington Post. A Garrison Institute Fellow, Shelly has been called one of the “12 Powerful Women of the Mindfulness Movement” by Mindful.org and teaches self-care and resilience at organizations and to audiences around the world. She is also the author of several books, “Sit Down to Rise Up” and “How We Ended Racism.” This is her second appearance on the Metta Hour Podcast.In this conversation, Shelly and Sharon speak about:• What motivated Shelly to get her PH.D.• The definition of Mutual Aid • Mutual Aid across history• Peter Kropotkin's view of society • Cooperation vs competition in society• Thriving interspecies ecosystems • How Shelly's practice has evolved over time• Finding a balance in our compassion• Prioritizing self-care in engaged compassion• How Shelly has let go of her caregiving guilt• The signs that burnout is lurking• Seeing resentment as a signal flare• Shelly's advice to change-makers• Activism with our own sustainability in mind• Asking for help before falling into burnout• Joy is not an abandonment of responsibility • How Shelly finds joy in nature and with musicAdditional ResourcesThe episode closes with Shelly leading a lovingkindness meditation. Learn more about Shelly's work and her different books right here. Learn more about Pandemic of Love right here.Related Metta Hour EpisodesEpisode 121: Shelly's first appearance on the Metta Hour, released in 2020.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Geoffrey Shugen Arnold, Roshi – 8/19/26 – What are the qualities that help, or hinder, our ability to enter and sustain practice on a path of liberation? What to cultivate, what to mindfully let go of? The Buddha and later practitioners studied and taught these ways to support our practice, to best support us in this life, for the life of all beings. Shugen Roshi offers this guiding talk during the Hazy Moon sesshin.

The Dalai Lama suggests that we check in with our spiritual practice every ten years or so. Using the 18th anniversary of teaching as a jumping off point, Mary checks in with where spiritual practice can lead and what it may look like. It's not about achieving a particular goal, but about how we show up in the world and recognize our shared humanity.Recorded Aug. 15, 2026 in the virtual worldBhikkhu Bodhi article: A Challenge to BuddhistsSend me a text with any questions or comments! Include your name and email if you would like a response - it's not included automatically. Thanks.Visit Mary's website for more info on classes and teachings.

Frank Jude Boccio, host of Pobsa's Dharma Lounge Podcast, returns again to talk with J about ethical foundations in Buddhism and naturalistic explanations for the origins of evil. They discuss the evolution of their conversations over the years, language models and biology, mindfulness education, causes and conditions, relational practice, right livelihood, the Buddha's manhood, criticizing nondualism, awakening, going to refuge, and understanding the conditioned responses that keep us from being intimately present.   Teacher Training Early Registration Discount 50% off until Sept 1 - REGISTER NOW! To subscribe and support the show… GET PREMIUM.