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.
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Bodhicitta: The heart of awakening
Bodhicitta, often translated as ‘awakening mind’ or ‘mind of enlightenment’, is the foundational intention and commitment that defines the bodhisattva path in Mahāyāna Buddhism. More than a thought or emotion, bodhicitta is a profound shift in orientation: the wish to attain full awakening not for oneself alone, but for the liberation of all sentient beings. In this post, we explore the meaning, development, and significance of bodhicitta, both in traditional Buddhist frameworks and in contemporary ethical practice.
The Bodhisattva: Mahāyāna ideal of compassion
What does it mean to be free? In early Buddhism, liberation is portrayed as the final release from saṃsāra, a cessation of craving, ignorance, and rebirth. But Mahāyāna Buddhism reimagines this freedom in a radically relational way. Here, awakening is not the end of the path, but its beginning: the bodhisattva, one who is fully awakened, chooses to remain within the world of suffering out of boundless compassion. In this post, we explore the bodhisattva ideal as both an ethical orientation and a philosophical revolution: A vision of enlightenment that turns inward insight into outward action, and personal freedom into universal care.
The Arhat: The ideal of liberation in early Buddhism
In the early Buddhist tradition, the figure of the Arhat (Pāli: Arahant) stands as the ideal of complete liberation. The term literally means ‘worthy’ or ‘one who is deserving of offerings’, but more profoundly, it signifies the person who has eliminated all defilements (kilesa) and reached the cessation of suffering — nirvana. Unlike later Mahāyāna conceptions of spiritual attainment, which often idealize the bodhisattva who forgoes nirvana to aid all beings, the Arhat is one who has completed the path. In this post, we explore the Arhat not only as a doctrinal figure, but also as a psychological, ethical, and mythological symbol within the broader fabric of Buddhist thought.
Taisen Deshimaru and the transmission of Zen to Europe
Taisen Deshimaru (1914–1982) played a crucial role in the transmission of Zen Buddhism from Japan to Europe in the twentieth century. Building on the foundations laid by figures like D.T. Suzuki and Shunryu Suzuki in America, Deshimaru offered an experiential, practice-centered form of Zen that took root among Western audiences, particularly in France. His work helped establish a living Zen tradition outside of Asia, not through philosophical exposition alone, but by cultivating actual dojos, practicing communities, and a monastic presence.
Shunryu Suzuki: Establishing Zen Practice in America
Shunryu Suzuki, a humble yet transformative figure in the history of Zen Buddhism, played a pivotal role in bringing authentic Zen practice to the United States. Arriving in San Francisco in 1959, Suzuki encountered a generation of seekers eager for spiritual depth and simplicity. Through his gentle guidance, he emphasized the essence of Zen: sitting meditation (zazen), mindfulness, and the cultivation of ‘beginner’s mind’. In this post, we explore Suzuki’s life, teachings, and enduring influence, highlighting how his quiet yet profound approach helped establish Zen as a living tradition in the West.
Daisetz Suzuki: Spreading Zen to the West and refreshing its spirit
Among the pivotal figures who shaped the modern understanding of Zen Buddhism, few stand as prominently as Daisetz Teitaro Suzuki (1870–1966). Through his translations, lectures, and writings, Suzuki introduced Zen to a broad Western audience at a time when Eastern thought was little known outside Asia. His portrayal of Zen emphasized direct experience, psychological depth, and existential insight, making it accessible to scholars, artists, and spiritual seekers worldwide. In doing so, Suzuki not only transformed Western perceptions of Zen but also revitalized its spirit within Japan.
‘Objective moral facts exist in all possible universes’ – A reflection on Richard Carrier’s latest article
Richard Carrier’s recent 2025 peer-reviewed paper, published in Religions (MDPI), presents a rigorous and provocative argument: that objective moral facts not only exist, but must exist in all possible universes containing rational agents, and, crucially, that God is not needed to ground them. This claim challenges both divine command theory and moral relativism. In this post, I’d like to summarize Carrier’s key arguments and interpret them in the light of my recent blog posts.
Hakuin Ekaku and his role in the revitalization of Rinzai Zen
Among the many figures in the history of Zen Buddhism, few have had as lasting an impact as Hakuin Ekaku (1686–1769). Active during the Edo period in Japan, Hakuin is often credited with reviving and reshaping the Rinzai school (Rinzai-shū) of Zen, which had, by his time, fallen into stagnation and formalism. Through his emphasis on rigorous training, kōan practice, and the integration of Zen insight into daily life, Hakuin reenergized a tradition that would come to define Japanese Zen for centuries to follow. In this post, we explore Hakuin’s teachings, his innovations in Zen practice, and his role in reaffirming the vitality of the Rinzai tradition.
Bankei’s ‘The Unborn’
Among the many distinctive voices in the history of Zen Buddhism, few are as direct and refreshingly unembellished as Bankei Yōtaku (1622–1693). A Rinzai Zen master active during the early Edo period in Japan, Bankei taught a vision of awakening that bypassed ritual, study, and even formal meditation. At the heart of his message was a single, potent term: the Unborn (fushō). But what did Bankei mean by the Unborn? And how does this concept relate to the broader Mahāyāna doctrine of Buddha-Nature (tathāgatagarbha) and to the Buddhist view of reality as impermanent, process-based, and selfless? In this post, we address these questions and explore Bankei’s deeply human and accessible approach to Zen practice.
Mosshōseki: What does it mean to leave no trace behind?
Zen teaching emphasizes not only the importance of mindfulness and compassion but also the manner in which actions are carried out and let go. Among its subtle principles is Mosshōseki — the idea of living and acting without leaving traces of attachment or self-reference. In this post, we explore the meaning of Mosshōseki, its Buddhist foundations, and its practical application in daily life, reflecting a central dimension of the Zen approach to freedom and responsibility.