Weekend Stories
I enjoy going exploring on weekends (mostly). Here is a collection of stories and photos I gather along the way. All posts are CC BY-NC-SA licensed unless otherwise stated. Feel free to share, remix, and adapt the content as long as you give appropriate credit and distribute your contributions under the same license.
diary · tags · RSS · Mastodon · flickr · simple view · grid view · page 3/42
Śūnyatā and the Two Truths: Nāgārjuna’s Madhyamaka philosophy
Nāgārjuna’s teaching of śūnyatā (emptiness) and the two truths forms the heart of his Madhyamaka philosophy — a vision that dismantles the illusion of intrinsic essence and affirms the interdependent, provisional nature of all phenomena. Far from promoting nihilism, his thought clarifies how emptiness allows for meaningful action and compassionate engagement. By distinguishing between conventional and ultimate truth, Nāgārjuna shows that we can function in the world without mistaking our concepts and identities for fixed realities. This insight has not only shaped Mahāyāna philosophy but also profoundly influenced Zen Buddhism, where the lived realization of emptiness becomes the ground for clarity, freedom, and care.
Nāgārjuna and his role in the development of Buddhist philosophy
The Indian philosopher Nāgārjuna, active between the second and third centuries CE, is regarded as one of the most influential figures in the history of Buddhist thought. He is widely recognized as the founder of the Madhyamaka school, or the ‘Middle Way’ school of Mahayana Buddhism. His works, especially the Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way), are considered profound philosophical contributions that have shaped the development of Buddhist theory and practice for centuries. This influence, however, is not to be understood as a deviation or radical departure from the original teachings of Siddhartha Gautama, but rather as a clarification and deepening of the core principles already present in early Buddhism. Nāgārjuna’s efforts can be viewed as a systematic defense of dependent origination (pratītyasamutpāda), non-self (anattā), and the rejection of essentialism — concepts foundational to Siddhartha’s philosophy.
Going beyond the teachings: Buddhism as a path of transformation
Within the wide-ranging traditions of Buddhist philosophy and practice, a recurring theme emerges that challenges the role of doctrine itself: the idea that the teachings are not absolute truths but provisional tools. This concept appears repeatedly across Buddhist schools, yet it becomes especially central in the Madhyamaka philosophy of Nagarjuna and in the Zen tradition, both of which insist that the essence of Buddhism is not a doctrine to be grasped intellectually, but a transformation in one’s mode of being and perception. In this post, we examine the notion that Buddhism ultimately transcends its own conceptual framework, pointing instead to a kind of inner realization that is lived rather than explained.
Three vehicles, three schools: How Buddhist teachings evolved and spread
Buddhism, as it spread across Asia, gave rise to both diverse philosophical interpretations and distinct institutional forms. To understand this development, it is helpful to distinguish between two perspectives. The first is the doctrinal metaphor of the ‘vehicles’ (yāna), a way of describing different approaches or levels of teaching aimed at different capacities of practitioners. This concept was especially developed within Mahāyāna literature to frame earlier and concurrent paths as the small (hīnayāna), great (mahāyāna), and ultimately one (ekayāna) vehicle. The second perspective focuses on the historical schools of Buddhism — Theravāda, Mahāyāna, and Vajrayāna — each of which developed in specific regions, languages, and cultural contexts. These schools are often associated with different texts, practices, and institutions, but they do not always align neatly with the doctrinal metaphor of the three vehicles. Understanding both frameworks helps us see how Buddhism adapted and evolved across time without reducing its complexity to a single narrative.
Written sources of Buddhism
The Buddhist textual tradition is among the richest in world religions, encompassing a wide range of genres, languages, and historical contexts. Buddhist teachings were originally transmitted orally for several centuries, preserved through rigorous memorization and recitation by monastic communities. Only later, in response to political and environmental threats to this oral tradition, were they written down. This transition from oral to written form marks a crucial moment in Buddhist history, not only safeguarding the teachings but also shaping their interpretation and institutional role. The resulting body of texts — spanning languages, regions, and centuries — offers a unique record of how Buddhist ideas were preserved, transformed, and systematized across time and cultures.
The role of lay practitioners in Buddhism
While monastics have historically been the most visible custodians of Buddhism, the tradition has never been confined to monks and nuns alone. Lay practitioners—householders, workers, rulers, and ordinary citizens—have played a vital role in the transmission, adaptation, and lived expression of Buddhist teachings. Their relationship with the monastic Sangha is symbiotic and dynamic, rooted in both doctrinal prescriptions and socio-cultural realities. In this post, we examine the historical, doctrinal, and practical roles of lay Buddhists, as well as how their position has evolved across different regions and schools of thought.
The Three Jewels of Buddhism: Buddha, Dharma, and Sangha
In the doctrinal and lived structure of Buddhism, the Three Jewels, also known as the Triple Gem or Triratna, represent the foundational elements to which all adherents turn for guidance and refuge. These three elements are the Buddha, the Dharma, and the Sangha. While they are often referred to in a ritualized formula, their significance extends far beyond mere recitation or symbolism. Each jewel embodies a distinct aspect of the Buddhist framework: the exemplar, the teaching, and the community. An objective examination of these three pillars provides insight into how Buddhism has functioned as a living tradition across centuries and cultures. This post aims to explicate the conceptual framework of the Three Jewels, with particular attention to the Sangha and its structural and social functions.
Upaya: The skilful means of teaching and practice
In Buddhist discourse, the concept of upaya (Sanskrit for ‘means’ or ‘method’) refers to the idea that teachings and practices may be adapted in form and expression in order to suit the needs, capacities, and circumstances of different individuals. While commonly translated as ‘skilful means’ or ‘expedient means’, the term encompasses a broad and nuanced field of pedagogical and soteriological strategies. These strategies aim not at the promotion of dogmatic correctness but rather at the effective guidance of practitioners toward awakening (bodhi), however defined within a given school of thought. Rather than representing a fixed doctrine, upaya expresses a dynamic and pragmatic view of teaching, where flexibility and contextualization are not only allowed but often necessary. In this post, we will take a closer look at the concept of upaya, its historical development, and its implications for Buddhist thought and practice.
Upekkhā: The role of equanimity in Buddhism
Upekkhā, commonly translated as ‘equanimity’, is one of the core concepts in Buddhist thought and practice. It occupies a unique position among the so-called ‘Four Brahmavihāras’ or ‘Divine Abidings’, which are central ethical dispositions in Buddhist teachings. These are mettā (loving-kindness), karuṇā (compassion), muditā (empathetic joy), and upekkhā (equanimity). While the first three emphasize affective engagement with others, upekkhā introduces a balancing element, often described as serene detachment or impartiality. However, to understand upekkhā purely as emotional neutrality would be a mischaracterization. It is a nuanced concept, deeply interwoven with Buddhist philosophical anthropology, ethics, and soteriology.
Sīla – Buddhist ethics: The path of moral cultivation
Buddhist ethics can be understood as a comprehensive framework for moral, psychological, and existential development. Unlike many Western ethical systems, which are often based on divine commandments, social contracts, or utility calculations, Buddhist ethics is deeply rooted in the interdependent concepts of karma, intentionality (cetanā), wisdom (prajñā), and compassion (karuṇā). It emphasizes the gradual cultivation of character through sustained practice, the refinement of mental dispositions, and the experiential realization of impermanence (anicca), non-self (anattā), and dependent origination (paṭiccasamuppāda). Ethical conduct is not merely a matter of conforming to rules but arises naturally from the transformation of perception and volition. It serves as a foundation for calming the mind, minimizing suffering, dissolving the boundary between self and other, and progressing toward liberation from cyclic existence (saṃsāra). In this post, we explore the foundations of Buddhist ethics, its expression through frameworks like the Five Precepts, the Brahmavihāras, and the Bodhisattva ideal, and its relevance as a model for ethical living in both ancient and contemporary contexts.