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  • Tricycle Community 1 comment

    The Fate of Mes Aynak Paid Member

    As the massive dust cloud finally settles, ears stop ringing, and tears dry, the gaping crater that was once an ancient Buddhist city slowly comes into view. Explosives have turned the 400,000-square-meter site into a football field–sized pit, the outer edges riddled with the deep-grooved tracks of bulldozers and SUVs. More »
  • Tricycle Community 25 comments

    A Special Transmission Paid Member

    Legend tells us that Chan Buddhism began in India, specifically when the Buddha transmitted his true dharma to one and only one disciple, Mahakashyapa. History, however, tells us a different story, namely that Chan originated in China some time around the 6th century. Over time, the Chan school spread throughout most of the Chinese sphere of cultural influence—to Korea, Vietnam, and of course Japan, and it is by its Japanese name, Zen, that Westerners recognize it best. Of course, it is not just the name; the Japanese tradition is by far the most familiar and visible of Chan’s various cultural manifestations, though Korean and Vietnamese traditions as well have gained sizable footing in the West. All of which makes for a certain irony: while Chan originated in China, and while China, after the Indian subcontinent, has been the most historically influential home for Buddhism, Westerners tend by and large to have very little working knowledge of contemporary Chinese Buddhism. More »
  • Tricycle Community 58 comments

    The Scientific Buddha Paid Member

    According to Buddhist doctrine, there can be only one buddha for each historical age. A new buddha appears in the world only when the teachings of the previous buddha have been completely forgotten, with no remnant—a text, a statue, the ruins of a pagoda, or even a reference in a dictionary—remaining. Because the teachings of Gautama Buddha, the historical Buddha—that is, our Buddha—remain present in the world, we have no need for a new buddha. But in the 19th century, a new buddha suddenly appeared in the world, a buddha who is not mentioned in any of the prophecies. What he taught is said to be compatible with modern science, and so I call him the Scientific Buddha. Today, the Scientific Buddha is often mistaken for Gautama Buddha, the historical Buddha, the real Buddha. But they are not the same. And this case of mistaken identity has particular consequences for those who seek to understand and practice the teachings of Gautama Buddha. More »
  • Tricycle Community 21 comments

    A Gray Matter Paid Member

    Participants in the dialogue between science and Buddhism have long modeled their discussion primarily on the idea of convergence, the premise that the most significant comparisons are those that reveal common ground. This is by no means the only model for comparative discussion, and I would argue that in the case of Buddhism and science it is deeply flawed. Instead, another model—one based on mutual challenge, in which the two sides are able to shed light on each other precisely because of their differences—offers what I see as a more potentially fruitful alternative. More »
  • Tricycle Community 59 comments

    What the Buddha Thought Paid Member

    Dr. Richard Gombrich has spent much of his life studying Buddhism, but he does not call himself a Buddhist. The only child of two educated and broadminded parents, he was brought up to hold humanistic values, notably reason, and to look on religion as irrational and best left alone. He became a historian like his father, Ernst Gombrich, and since his father seemed to have Europe well covered in his work, the younger Gombrich turned to Asia, specifically India. He learned Sanskrit and Pali, and encountered the ideas of the Buddha in his reading. Having decided early on that he was an atheist, yet following his parents in placing a high value on morality, Gombrich was drawn to Buddhism because, he says, “it is atheistic and also emphasizes ethics.” More »
  • Tricycle Community 54 comments

    Lost in Quotation Paid Member

    Many people who don’t know much about old Buddhist texts often know one passage from the Pali canon: the part of the Kalama Sutta (Anguttara Nikaya 3.65) stating that old texts can’t be trusted. More »