Dharma Shells

koei and eshin welcome special guest, Grey Kashnig, buddhist scholar and translator, for a conversation about hungry ghosts.in our humanity, we made a mistake with one of the scrolls we discussed, and Grey offered a correction: "...I realized that I was saying the wrong term to refer to one of the scrolls. I was referring to it as the "jigoku-zoshi" which means "hell scroll." The gaki-zoshi are the "Kōmoto-bon"(河本本) and the "Sōgenji-bon"(曹源寺本)."The Kōmoto-bon"(河本本) is in the Tokyo National Museum and the Sōgenji-bon"(曹源寺本) is in the Kyoto National Museum. You can view these at the following links:Kōmoto bon:https://emuseum.nich.go.jp/detail?&content_base_id=100152Sōgenji bon:https://emuseum.nich.go.jp/detail?langId=en&webView=&content_base_id=100951&content_part_id=0&content_pict_id=0Some of Grey's other work mentioned in the introduction is here: https://www.buddhistinquiry.org/resources/women-in-the-buddhas-life/Key Discussion Points:Defining Hungry Ghosts: Grey explains that hungry ghosts represent a visceral state of insatiable longing and suffering. They are often depicted with bloated bellies and thin necks, symbolizing a being that can never feel satisfied (5:07 - 6:35).The Gaki-zoshi Scrolls: The group discusses two specific gaki-zoshi (hungry ghost scrolls): the Kōmoto-bon and the Sōgenji-bon. Grey notes that these scrolls served as both instructional tools for the aristocracy and visual representations of suffering, famine, and even body horror (3:44 - 4:10, 31:45 - 32:15, 43:15 - 45:15).Ritual Practices: The episode covers the origin stories behind rituals to feed hungry ghosts, specifically mentioning the Dharani Sutra of the Burning Face Hungry Ghost. Both Koei (in Shingon Buddhism) and Eshin (in Zen) describe their respective traditions' rituals for making offerings to these beings, emphasizing that these practices are rooted in the act of generosity (18:24 - 29:07).Philosophical and Academic Perspectives: The discussion extends into how these figures relate to modern concepts like body horror and the abject (41:11 - 42:06), as well as a critical look at how hungry ghost narratives can sometimes stigmatize physical conditions or simplify the causes of human suffering (55:25 - 57:30).Dedication of Merit: The episode concludes with a traditional dedication of merit, extending the benefits of their conversation to all beings (1:02:25 - 1:03:27).

a playful, if grim and graphic countdown of the thirty six kinds of hungry ghosts and a light discussion of the kinds of unhelpful actions which cause such a rebirth. koei and eshin dig deep into the wild imagery from 正法念處經, Shōbōnenjokyō. are you a hungry ghost already? have you been? can you think of any one or any groups of hungry ghosts? creepy, huh?we read from page 222 in this link from the BDK America: https://bdkamerica.org/wp-content/uploads/2020/07/dBET_T2122_Forest-of-Pearls01_2019.pdf?In this episode, hosts Koei and Eshin discuss the concept of Gakki (hungry ghosts) in Buddhist cosmology. They present a graphic and grim exploration of the 36 types of hungry ghosts, drawing from the Shōbōnenjokyō (Sutra on the Remembrance of the True Law) and the Forest of Pearls from the Dharma Garden (7:00 - 19:09).Key Takeaways:Causes of Rebirth: The hosts emphasize that rebirth as a hungry ghost is linked to greed, stinginess, deceit, and jealousy (3:43 - 5:14).The 36 Archetypes: The list includes various forms of suffering, such as pin-mouthed smelly ghosts (7:33), vomited food eating ghosts (7:48), and fire eating ghosts (8:28), each resulting from specific past misdeeds (e.g., murder, theft, or withholding charity).Buddhist Perspective: The hosts clarify that while these realms of suffering are vivid, they are not eternal (32:58). The ultimate antidote to these states is generosity (5:23), and they frame these archetypes as moments of experience in our daily lives rather than permanent destinations (29:46 - 32:36).Lotus Sutra Connection: Eshin highlights the Bodhisattva Never Unworthy of Respect (34:25), noting that even negative connections to the Dharma can eventually lead a being back toward the path of Buddhahood (36:04).

what does faith in practice mean? what to do about it? what do koei and eshin have to say in return to these ideas? and what medicine is left by old wise folk like the old buddha called dogen?episode five - crisis of faith, features a conversation between Zen Priest Eshin and Shingon Priest Koei regarding the universal experience of facing a crisis of faith within a spiritual practice. The discussion explores how these challenges are not just inevitable but are actually essential components of the path of awakening.Key themes discussed include:Defining Faith: The speakers contrast the Abrahamic definition of faith with the Buddhist perspective, which they describe as trusting in the way (5:45). This trust is seen as an ongoing, natural part of practice rather than a static belief system.Managing Practice Cycles: The hosts discuss the ebb and flow of intensity in practice. They emphasize that periods where practice feels like a chore or leads to burnout are not signs of failure, but rather opportunities to reorient oneself toward stillness and silence (24:58).The Role of Doubt: Both priests agree that doubt is natural and often acts as a catalyst for growth. They share personal stories of returning to practice after feeling disconnected, highlighting the importance of not adding "extra" guilt to the process (21:12).Practical Advice: They suggest that when formal rituals become difficult, one should focus on the basics—such as studying, chanting, or simply being present—rather than forcing a rigid routine (32:58). The goal is to nurture a personal, sustainable motivation rather than chasing specific, immediate results (57:26).The conversation concludes with a dedication of merit, reminding listeners that the goal of their practice is to understand that the current moment, in all its simplicity, is already enough (58:44).

here in episode four, eshin asks koei to explain more about shingon. Key themes discussed:The Nature of Visualization (1:20 - 4:00): Koei explains that visualization in Shingon is not about external worship, but a way to focus the mind to recognize qualities of the Buddhas—such as radiant illumination—as inherent to oneself. This is part of the "three mysteries" of body, speech, and mind.Practices and Training (7:10 - 8:35): The hosts discuss the four-fold preliminary training known as Shido, which involves mudras, mantras, and visualization. These rituals act as a means to invite and make offerings to Buddhas.The Significance of Mantras (17:00 - 22:00): Koei clarifies the role of mantras (true words). He notes that while Sanskrit origins are crucial for preserving specific vibrations and meanings, Shingon often uses these sounds as tools for deeper reflection on the qualities of various deities.Universal Interconnection (31:00 - 32:30): The conversation concludes on the concept of Indra’s net, where individual ritual spaces reflect the entire universe. Both priests agree that whether sitting as a Buddha in Zen or moving as a Buddha in Shingon, the practice is about attuning oneself to an awareness that is already present everywhere.

in this episode, we discuss the supernatural in buddhism, some of what spirits and deities mean, what the buddhas and bodhisattvas mean, and how we regard so much of the intangible from our respective positions. and furthermore, what might this all mean for regular folks.

dharma shells episode two finds koei and eshin responding to a wonderful, poignant question about suffering in the world. we couldn't possibly say everything in one episode, so we have left this as a start. perhaps you will have some important reflections!

Koei and Eshin give a brief(ish) introduction to ourselves, and a little bit about the workings of causes and conditions that led us into our work in the buddha dharma.