Podcasts about avalokiteshvara

Nadie inventó la meditación como tal. Mi teoría es que en los últimos 200,000 años de desarrollo del ser humano, como Homo sapiens, ha habido un desarrollo de millones de años, pero en alguna etapa de este periodo, quizás para enfrentar lo difícil, lo caótico y lo adverso, como la pérdida, la muerte, la enfermedad y el sufrimiento, el cerebro humano y con ello la capacidad cognitiva del ser humano moderno evolucionó para agudizar no solo su percepción hacia el exterior, sino también hacia adentro, es decir, hacia la introspección y con ello desarrollar capacidades metacognitivas, dentro de ellas la meditación.Entonces, en algún momento, hace entre diez mil y doscientos mil años, surgió la meditación. Pero cuando hablamos de meditación en tiempos contemporáneos, la mayoría de las veces nos referimos a alguien o algún sistema ya establecido por algún guía espiritual. En la mayoría de los casos, nos referimos al Buda histórico, a Siddhartha Gautama, quien es solo uno entre muchos Budas. No por hacerlo menos, sino en el sentido en el que todos los seres humanos tienen el potencial de ser seres iluminados. Ya ha habido diferentes Budas, como Buda Maitreya, Avalokiteshvara, etc.Buda Shakyamuni, o Siddhartha Gautama, ha sido el referente en la última parte del periodo de la humanidad al que se le da más peso en relación con la sistematización de la meditación. Pero antes del budismo, ya había maestros que enseñaban meditación en el yoga y el hinduismo, desde hace cinco mil años.

Many people around the world are suffering due to the actions of America's current President. Join Jonathan Prescott to explore how to find peace even in these difficult times. He helps us connect with the deep listening and skillful responses modeled by Avalokiteshvara, the Bodhistattva of Compassion, so that we can both protect ourselves from overwhelm and learn to respond effectively to this assault on American democracy.

Greetings Friends,As we begin this new year, I want to spend sometime with the Heart of Great Perfect Wisdom Sutra. This chant is one that is chanted across Mahayana Buddhist traditions, within our own Zen school, it is chanted daily in most monasteries and regularly in many practice communities.It's a pithy teaching that cuts to the heart of our practice. And it starts with the Bodhisattva of Great Compassion (the archetype of compassion) practicing Prajna Paramita (which translates as wisdom beyond wisdom). Right here, in the first line of this chant we see a fundamental relationship between compassion and wisdom. Wisdom is the practice of Great Compassion. Great Compassion, the activity of wisdom beyond wisdom.There is a koan about the Bodhisattva of Great Compassion that I am quite fond of and would like to share.Blue Cliff Record Case 89—Hands and Eyes of Great CompassionYunyan asked Daowu, “‘How does the Bodhisattva Guanyin use those many hands and eyes?”'Daowu answered, “‘It is like someone in the middle of the night reaching behind her head for the pillow.”'Yunyan said, “I understand.”Daowu asked, “How do you understand it?”Yunyan said, “‘All over the body are hands and eyes.”Daowu said, “That is very well expressed, but it is only eight-tenths of the answer.”Yunyan said, “How would you say it, Elder Brother?”Daowu said, “Throughout the body are hands and eyes.The koan begins with two dharma brothers, two spiritual friends, walking together. One of the characters for friend in the Japanese kanji is the character for moon, twice. Two moons walking together. So intimate. The moon is a symbol we use in Zen to refer to our original, awakened nature. Two original humans, seeing each other's nature.I always think about this poem by Rumi called Sema, Deep ListeningThere is a moon in every human being, learn to be companions with itGive more of your life to this listeningIts like friendship is the act of seeing the awakened nature in another, nurturing their inner moon. And allowing our awakened nature to be seen by another. Letting them nurture our inner moon.And we also learn through friendship and through practice, how to companion ourselves—to nurture our own inner moons. To give more of our lives to this listening.Listening is an aspect of compassion. Kanzeon one manifestation of the bodhisattva of compassion hears the cries of the world.Listening is also a dharma gate to deep intimacy, wisdom beyond wisdom–many teachers awakened upon hearing a sound. Listening can help us move beyond the realm of concepts. We listen, and for many the sense of self expands. The whole body hears. Hearing open our awareness to the vast expanse of Mind's nature, spacious, without bounds.So we have two friends, two companions, the intimacy of friendship, deep listening, nurturing awakened nature in each other—And one friend poses a question—do you have friends like that? Who ask questions that draw you in? Ponder aspects of the dharma together? Ponder life together? Are you a friend like that? I think in Zen practice we are learning to be this kind of friend to ourselves, and others. We are practicing refining our questioning—and this can be playful.What do you think the bodhisattva of great compassion does with all those hands and eyes?In one depiction of Avalokiteshvara they have 10K arms and hands, in each hand sometimes they hold an eye (to see/bear witness to the suffering in the world) and sometimes they have a different kind of tool or instrument to help relieve suffering.Pause here—because we are learning more about compassion through these images, another facet of the jewel is being revealed. Compassion has this quality of bearing witness, of hearing, of seeing—of being present with. So often our attention—our kind, open attention is medicine—is healingAnd then another aspect of compassion is more active—taking the form of the medicine in the moment, responding as best as we can.In Shantideva's prayer, we become whatever is needed to relieve the suffering in the world, in others, in ourselves—may I be a bridge, a boat, a ship—may I be doctor, nurse and medicine.I like this question because they are playing in the mythology of buddhism, but they are also pondering it in real time. What is compassion? How does it function?So one responds—its like reaching back for a pillow in the middle of the night.Compassion is so natural—its happening even when we are unconscious or semi-conscious.When we are emptied out of the self who is trying to be good, to do it right—compassion, compassion.Here in the reaching in the darkness, there is something about spontaneity, uncontrivedness, naturalness.Is compassion our nature? How would we know? Can we even track all the moments of compassion that sustain our lives minute by minute, day by day?More immediate answer might have been reaching out and squeezing his hand, or scratching his back, or handing him a piece of fruit or some water—Don't just tell me about compassion being our nature—show me.But this image is good. Its an invitation. Something we can take with us and explore. How are your very own hands enacting compassion?What is your experience of letting the thinking mind get quiet, or open? What happens when you slip below the story of self?How does love arise? what does it look like now?…I'm Amy Kisei. I am a Zen Buddhist Teacher, Spiritual Counselor, budding Astrologer and Artist. I offer 1:1 Spiritual Counseling sessions in the styles of IFS and somatic mindfulness. I also offer astrology readings. Check out my website to learn more.Below you can find a list of weekly and monthly online and in-person practice opportunities. I will be traveling to Oregon in February and will be facilitating three events of varying lengths while I am there (most of which are taking place at Great Vow Zen Monastery.)Weekly Online Meditation EventMonday Night Dharma — 6P PT / 9P ET Join weekly for drop-in meditation and dharma talk. Feel free to join anytime. Event last about 1.5 hours. ZOOM LINKMonthly Online Practice EventSky+Rose: An emergent online community braiding spirit and soul First Sundays10:30A - 12:30P PT / 1:30P - 3:30P ETnext Meeting March 2ndIn-Person in OregonFeb 1 — Sky+Rose Daylong Retreat: The Strange Garden of DesireThe strange garden of desire: wandering, dreaming, feasting, tending, destroying.In this daylong workshop each person will explore their singular Strange Garden of Desires, taking a fresh look at what loves, longings, obsessions and obligations live within us.Through parts work, meditation, and practices of somatic expression we will engage our gardens in five distinct ways: wandering, dreaming, tending, feasting and destroying.Feb 2 - 9 — Pari-Nirvana Sesshin: A Meditation Retreat exploring Life, Death & the UnknownFeb 13 - 16 — Emergent Darkness – A Creative Process, Parts Work and Zen RetreatIn-Person in Ohio(See Mud Lotus Sangha Calendar for weekly meditation events, classes and retreats) This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit amykisei.substack.com/subscribe

In the previous segment of UnMind, titled "the least important thing," I closed with a call for submissions; quoting myself: If you have any topics or areas of interest in Zen that you would like me to explore in 2025, please let me know. You know where I live. Having received little response, I can only assume that this podcast is not gaining much traction out there, in spite of near-weekly continuity for the past three or so years. Or that those of you who are following it don't have any topics of interest related to Zen, at least none that you would like me to take up. Or some combination of both. In this segment, the last one of the year, let me start with the obvious: the fact that actually, you do not know where I live. That is, none of us really knows what the rest of us are going through, on a year-in-year-out, day-to-day, hour-by-hour, moment-to-moment, basis, except in the most general sense. And that's okay. But we have to wonder whether everyone else is dealing with the same kinds of issues, such as anxiety over aging, sickness, and death, those personal dimensions of dukkha that Buddha taught we all face. Anxiety stems from the unsatisfactory nature of living in the face of impermanence, imperfection, and insubstantiality, universal aspects of the koan of existence. Are you feeling the angst? Can you remember when it first dawned on you that this life — which seems so substantial, so perfect in so many ways, and that we once took to be permanent — is insidiously deceptive in that regard? That the causes and conditions of it are not part of what you bargained for, opting into birth? Assuming you had any choice in the matter. Few of us would credit a claim of any real intentionality on our part that preceded birth. But in fact Buddha does, explicitly — or at least implicitly — in his explication of the Twelvefold Chain of Interdependent Origination. It is his model of how things got to be the way they are — including, most crucially, our own presence in this world of sentient being. According to this cogent analysis, we come into being owing to our very desire to exist — the desire for knowing, or consciousness itself. Considered dispassionately, how could there be any simpler explanation for life? Upholders of theism would have us believe that there is a separate intent to life, an intelligent "designer" operating behind the scenes, as author and director of its creation. The adherents of deism hold that the creator god is not directly involved, but simply got the ball rolling, perhaps by means of the Big Bang. Atheists deny outright any possibility of such disembodied intent, and agnostics try to walk the tightrope between belief and disbelief, according reality to the limitations of their senses and intellectual understanding. No woo-woo, in other words. Most religious thinkers are resistant to the idea that we are simply a fluke of some kind, the result of a secular-reductionist chain of events beginning with material elements combining physically in a random process; yielding organic chemistry; leading to one-celled organisms; finally culminating in human beings, the absolute apex of evolution, or God's greatest creation. In our human opinion, anyway. Most rationalist thinkers would probably push back on the equally simplistic notion that some creator god is to be given credit, or to be blamed, for our being here, and its corollary, that we have to pass the test of Her intent. On the one hand, this doctrine conveniently relieves us of the burden of accepting responsibility for our own existence; on the other, it tasks us with noodling out exactly what that intent might prescribe for the behaviors and attitude adjustments necessary to pass muster. One logical consequence of this notion is that we assume that our reward will be in heaven, if anywhere, but certainly not on this earth. But we cannot escape or postpone the inevitable onset or aging, sickness and death, simply because we hold to a belief, however compelling. Unless you believe in a scientific possibility of eternal life as suggested by sci-fi speculations such as technologically-enhanced consciousness, uploaded to digital hardware and/or downloaded to new bodies, or the same old carcass rejiggered with endlessly replaceable parts, grown in tanks from genetic sources. With apologies for that discursive ramble into weirder pastures, let us return to the focus of Zen on the present reality of the moment, devoid of any beliefs — religious, scientific or fantastical — that we may tend to turn to for comfort. The Heart Sutra of Buddhist liturgy — a central, condensed summary of Buddha's teaching chanted on a frequent basis in Zen centers, temples and monasteries around the world — takes us through a long litany of what might appear to the uninitiated to be a thoroughgoing denial of reality as we know it. Testimony as to what the iconic "Bodhisattva of Compassion" (Skt. Avalokiteshvara; Ch. Quanyin; J. Kannon) realized through meditation begins with the cryptic statement that s/he "clearly saw that all five aggregates are empty and thus relieved all suffering." Remember that this model of the "five aggregates" (Skt. skandhas) represented the best science of the times as to what, precisely, sentient existence consists of, in its ultimate finality. Today we would paint a much more complex picture, but Buddha had to work with the sum total of information available at the time. Then he goes on to reduce all of reality to one fundamental dyad, which, like all dual pairs, cannot be separated: Form does not differ from emptiness, emptiness does not differ from form; form itself is emptiness,emptiness itself form; sensations, perceptions, formations, and consciousness are also like this. Form, or appearance (Skt. rupa), constitutes our normal cognizance of the material world, with its near-infinite variations — the "myriad things," or "ten-thousand things" — and the names we give to them (Skt. nama), taken together as "name and form" (Skt. namarupa), "the one and the many," for short. This would be roughly equivalent to current terms such as phenomena and noumenon: particular things, and unitary sameness as their essence. This is a thread running through Zen teachings, indicating the nonduality of duality, or the "Harmony of Difference and Equality," as the famous Ch'an poem, "Sandokai," would have it. In our modern idiom, we would speak of the interchangeability of matter and energy. The other four skandhas — Sensation, Perception, Impulse, and Consciousness itself — are similarly subject to deconstruction, though their position on the spectrum of energy and the psychological plane makes for a more convoluted analysis. Suffice it to say that the prefatory phrase, "given Emptiness" (Skt. sunyatta) indicates that all five are not what they seem to be, just as solid, liquid or gaseous matter is permeated with space, as we know today. The monolog then goes on to negate all of the familiar dimensions of consciousness, including the Six Senses or realms (Skt. dhatus) of the Buddhist model of awareness: Therefore given emptiness there is no form; no sensation; no perception;no formation; no consciousness — no eyes; no ears; no nose; no tongue; no body; no mind — no sight; no sound; no smell; no taste; no touch; no object of mind; no realm of sight; no realm of mind-consciousness. That last, the non-reality of "mind-consciousness" itself, indicates that the various findings, conclusions, and recommendations for practice, as well as all broader implications of insight into reality deriving from it, must also be set aside: There is neither ignorance nor extinction of ignorance; neither old age and death nor extinction of old age and death; no suffering; no cause; no cessation; no Path; no knowledge; and no attainment. So where, we might be forgiven for asking, does that leave us? According to Zen, right back where we started. Nothing has changed; nothing that is not already real and true can be revealed by our meditation. Sitting still enough, upright enough, and long enough will simply allow us to see the delusionary aspect of our own interpretation of our own consciousness. "Until we come to no consciousness also," as the first translation that we recited at the Zen Buddhist Temple of Chicago expressed it. Let that percolate for a moment. If indeed Buddha, or Avalokiteshvara, or any one else, can come to a state of "no consciousness" — and come back from it, alive and well — what are we to make of that? This ultimate finality is what I like to call the "singularity of consciousness" —"That of which there is no whicher," as Alan Watts, my brother's favorite commentator on all things Zen, put it. The AI summary leading off the search results (which may be the go-to virtual Zen master, or "buddha of the future," otherwise known as Maitreya) paraphrased: to describe something beyond comparison, an ultimate reality or absolute that cannot be measured or ranked against anything else Which is eerily similar to a concluding section of the longest Ch'an poem in Soto liturgy, the Hsinhsinming—Trust in Mind: No comparisons or analogies are possible in this causeless, relation-less state; take motion in stillness and stillness in motion; both movement and stillness disappear; to this ultimate finality no law or description applies. So there you have it. All things are like this, to cadge another repeat Dogenism. Let me close with best wishes for a happy new year; a happy new month; week, and/or day; happy morning, afternoon and evening; a happy hour or half; a happy minute, second, or moment. They are all equally empty. As the same poem reminds us in closing: The Way is beyond language for in it there is no yesterday no tomorrow no today.

I am watching a live stream that bubbled up on one of my social media feeds. The stream is of a procession led by Tenzin Gyatso, the 14th and incumbent Dalai Lama, each a reincarnation of his predecessor and a manifestation of Avalokiteshvara, the original Bodhisattva of Compassion. The Dalai Lamas are revered as high spiritual leaders in Tibetan Buddhism. They are not viewed as reincarnations of the Buddha but rather as his spiritual successors, specifically tied to the Bodhisattva of Compassion. Tenzin is 89, born on the same month and day as my father but two years into the future... --- Support this podcast: https://podcasters.spotify.com/pod/show/david-olson6/support

In this episode, you will hear a Daily Reminder from Supreme Matriarch Ji Kwang Dae Poep Sa Nim about Kwan Se Um Bo Sal's help. Kwan Se Um Bo Sal is also called “Bodhisattva Perceiver Of The World`s Sounds", or “Bodhisattva of Ten Thousand Hands and Ten Thousand Eyes”, Avalokiteshvara, Kannon, Kwan Am, Quan Yin, Chenrezig.This episode is about what Kwan Se Um Bo Sal does for you and all of us when we call Her.Thank you very much Ji Kwang Dae Poep Sa Nim,all my love,hapchang,Gak Duk

In dieser Folge hörst Du ein Daily Reminder von Supreme Matriarch Ji Kwang Dae Poep Sa Nim über Kwan Se Um Bo Sals Hilfe. Kwan Se um Bo Sal wird auch "Die, die die Rufe der Welt erhört" genannt oder "Bodhisattva der zehntausend Hände und zehntausend Augen", Avalokiteshvara, Kannon, Kwan Am, Quan Yin, Chenrezig.Diese Folge geht darum, was Kwan Se Um Bo Sal für Dich und uns allen tut, wenn wir nach Ihr rufen.Vielen Dank Ji Kwang Dae Poep Sa Nim,alles Liebe,hapchang,Gak Duk

Il ven. Olivier Rossi, monaco della Fondazione Sangha in questo nuovo ciclo di podcast ci accompagna alla scoperta del Sutra del Cuore.Puoi scaricare il testo qui >>> Sutra del Cuore In questo nono episodio ci descrive la seconda parte della risposta estesa di Avalokiteshvara sul modo di contemplare la perfezione della saggezza, tramite le quattro profondità applicate sui nostri cinque aggregati.Buon ascolto, riflessione e meditazione!Ti è piaciuto questo podcast?Lasciaci un'offertahttps://monasterobuddhista.it/dona/Scopri di più sul Monasterohttps://monasterobuddhista.it/il-monastero/ ______________Ven. Olivier Rossi è nato in Francia nel 1969, ha partecipato al Masters Program presso l'Istituto Lama Tzong Khapa in Italia dal 1998 al 2005 sotto la guida del Ven. Ghesce Jampa Gyatso del Sera Jay Jhadrel Khamtsen e ha preso l'ordinazione nel giugno 1998. Fa parte della Fondazione Sangha di Pomaia.Su consiglio del suo insegnante ha assunto l'incarico di assistente dell'insegnante per il Basic Program residenziale presso l'ILTK dal 2005 al 2007, per il Masters Program dal 2008 al 2013 e ancora per il Masters Program nel 2015-2016.Ha condotto numerosi ritiri e corsi di fine settimana nei centri FPMT in Europa e India.Dal 2020 risiede presso il centro Munì Gyana di Palermo, dove attualmente insegna il Basic Program residenziale e corsi brevi di un fine settimana.

(Spirit Rock Meditation Center) We begin with a review of last week's talk and exploration, on being a bodhisattva in our times. The theme was inspired by Donald's experience teaching two retreats north of Asheville, NC during Hurricane Helene and being inspired by the response of the retreat center, Southern Dharma, both locally near the center and in Asheville, combining community, inner practices, and helping others. In this session, we look first more at the traditional understanding of the bodhisattva, both in the context of the Buddha's teachings and later Theravada, and then Mahayana. We bring in images of the archetypcal bodhisattvas, Avalokiteshvara, Tara, Kwan Yin, and Manjushri, as well as examples of the vows of bodhisattvas, and an outline of the training of a bodhisattva in the ten paramitas (or "perfections"). We then ask about the nature of a contemporary bodhisattva, pointing to how connecting inner work and helping others can be a corrective to exclusively outer-oriented forms of activism and exclusively inner-oriented forms of Buddhist practice, in the context of a number of systemic crises that are facing us. After then looking at some of the capacities of a contemporary bodhisattva, we invite bodhisattva vows from those attending and hear from many. Discussion follows.

(Spirit Rock Meditation Center) We begin with a review of last week's talk and exploration, on being a bodhisattva in our times. The theme was inspired by Donald's experience teaching two retreats north of Asheville, NC during Hurricane Helene and being inspired by the response of the retreat center, Southern Dharma, both locally near the center and in Asheville, combining community, inner practices, and helping others. In this session, we look first more at the traditional understanding of the bodhisattva, both in the context of the Buddha's teachings and later Theravada, and then Mahayana. We bring in images of the archetypcal bodhisattvas, Avalokiteshvara, Tara, Kwan Yin, and Manjushri, as well as examples of the vows of bodhisattvas, and an outline of the training of a bodhisattva in the ten paramitas (or "perfections"). We then ask about the nature of a contemporary bodhisattva, pointing to how connecting inner work and helping others can be a corrective to exclusively outer-oriented forms of activism and exclusively inner-oriented forms of Buddhist practice, in the context of a number of systemic crises that are facing us. After then looking at some of the capacities of a contemporary bodhisattva, we invite bodhisattva vows from those attending and hear from many. Discussion follows.

(Spirit Rock Meditation Center) We begin with a review of last week's talk and exploration, on being a bodhisattva in our times. The theme was inspired by Donald's experience teaching two retreats north of Asheville, NC during Hurricane Helene and being inspired by the response of the retreat center, Southern Dharma, both locally near the center and in Asheville, combining community, inner practices, and helping others. In this session, we look first more at the traditional understanding of the bodhisattva, both in the context of the Buddha's teachings and later Theravada, and then Mahayana. We bring in images of the archetypcal bodhisattvas, Avalokiteshvara, Tara, Kwan Yin, and Manjushri, as well as examples of the vows of bodhisattvas, and an outline of the training of a bodhisattva in the ten paramitas (or "perfections"). We then ask about the nature of a contemporary bodhisattva, pointing to how connecting inner work and helping others can be a corrective to exclusively outer-oriented forms of activism and exclusively inner-oriented forms of Buddhist practice, in the context of a number of systemic crises that are facing us. After then looking at some of the capacities of a contemporary bodhisattva, we invite bodhisattva vows from those attending and hear from many. Discussion follows.

[This episode originally aired on October 18, 2022]  In continuing our exploration of the prajna paramita, I'd like to focus on the inseparable trio of prajna (knowledge or wisdom), shunyata (emptiness), and compassion (karuna)  •  according to Trungpa Rinpoche, the freshness of prajna insight and the warmth of compassion are always connected  •  this challenges some common assumptions: that intelligence or sharpness of mind is harsh and aggressive; that compassion and love are fuzzy, soft, and weak; and that both compassion and sharpness of mind are solid and fixed  •  in the famous teaching called “The Heart Sutra,” the three main characters embody this inseparable trio  •  there is the Buddha, who is sitting in meditation; there is Avalokiteshvara, who is the embodiment of compassion; and there is Shariputra, who is the student asking questions  •  to embody and practice the prajna paramita, we need to empty ourselves of our preconceptions, and we also need to let go of our sense of attainment in having done so. 

Here Subhadramati shares her experience witnessing Bhante circumambulating and bowing to the shrine and how that deep gesture of reverence evoked a strong sense of the lineage of inspiration in her. Excerpted from the talk entitled Avalokiteshvara given as part of the series Buddhas and Bodhisattvas given at Cambridge Buddhist Centre, 2019. *** Subscribe to our Dharmabytes podcast:  On Apple Podcasts | On Spotify | On Google Podcasts Bite-sized inspiration three times every week. Subscribe to our Free Buddhist Audio podcast:  On Apple Podcasts | On Spotify | On Google Podcasts A full, curated, quality Dharma talk, every week. 3,000,000 downloads and counting! Subscribe using these RSS feeds or search for Free Buddhist Audio or Dharmabytes in your favourite podcast service! Help us keep FBA Podcasts free for everyone: donate now! Follow Free Buddhist Audio: YouTube  |  Instagram  |  Twitter  |  Facebook  |  Soundcloud  

Let's consider the fascinating figure of Bodhisattva Avalokiteshvara, also known as Guanyin, in Mahayana Buddhism. We delve into the story of how Avalokiteshvara made a vow to save all sentient beings from suffering, and how he was granted a thousand arms by Buddha Amitabha to better assist those in need.  Avalokiteshvara has become one of the most popular Buddhist bodhisattvas. The “Basket Display” sutra is credited for bringing us the secret six syllable mantra, "Om Mani Padme Hum.” This text also is key in introducing Avalokiteshvara and positioning him as a powerful and compassionate being. One who transcends the realms, one who the Buddha turns to for wisdom.  We examine the complex narratives within the sutra, detailing Avalokiteshvara's activities in various realms and his interactions with other Buddhist figures. You will gain a deeper understanding of Avalokiteshvara's immense merit and powers, as well as the significance of his secret mantra. Overall, this episode provides a comprehensive overview of the Avalokiteshvara figure, his legendary origins, and the profound spiritual significance attributed to him in certain Buddhist traditions.

Tulkus är centrala människor inom tibetansk buddhism, kända för att ha bemästrat reinkarnation. När en framstående lama avlider, söker man efter hans reinkarnation i ett nyfött barn genom noggrant ritualiserade metoder och tecken. Cornelia är återigen skeptisk till exakt allt. Nu drar Dan och Cornelia igång serien om Dalai Lama, den reinkarnerade tibetanska ledaren. Innan de riktigt djupdyker i Dalai Lama går de igenom begreppet tulku.Ordlista:Amitabha: En buddha som sitter på Avalokiteshvaras huvud. Avalokiteshvara (Avve): En bodhisattva som har reinkarnerats som Dalai Lama idagBodhisattva: En person som är på väg att bli en Buddha Dalai Lama: Den viktigaste TulkulinjenKarmapa Lama: Den första TulkulinjenLama: En lärarePanchen Lama: Den näst viktigaste TulkulinjenTulku: En återfödd viktig kille i buddhismenTantra: Inte det Cornelia trorFölj oss på instagram: https://www.instagram.com/nublirdethistoria/Maila oss på zimwaypodcast (at) gmail (punkt) comKlippning av Cornelia Boberg. Musik av David Oscarsson. Lyssna på mer av Davids musik här: https://open.spotify.com/artist/4TlPapBXUu5nmWfz5Powcx Stöd Nu blir det historia! och som tack slipper du alla annonser i podden! https://plus.acast.com/s/nublirdethistoria. Hosted on Acast. See acast.com/privacy for more information.

A talk given at Berkeley Zen Center on Saturday, June 1st 2024 by Hozan Alan Senauke.

Mahamati  talks on actualizing the myth of the Order- symbolised in the 1000 armed Avalokiteshvara. Excerpted from the talk Actualizing the 1000 Armed Avalokiteshvara given on a Triratna Buddhist Order weekend at Padmaloka, 2010. *** Subscribe to our Dharmabytes podcast:  On Apple Podcasts | On Spotify | On Google Podcasts Bite-sized inspiration three times every week. Subscribe to our Free Buddhist Audio podcast:  On Apple Podcasts | On Spotify | On Google Podcasts A full, curated, quality Dharma talk, every week. 3,000,000 downloads and counting! Subscribe using these RSS feeds or search for Free Buddhist Audio or Dharmabytes in your favourite podcast service! Help us keep FBA Podcasts free for everyone: donate now! Follow Free Buddhist Audio: YouTube  |  Instagram  |  Twitter  |  Facebook  |  Soundcloud

In the last segment of UnMind, we took up the most social of the Three Treasures: Sangha, or community. In this segment, we will continue with our analysis of the design of Dharma study; and in the next, that of Buddha practice, Zen's unique meditation, or zazen. These three constitute the highest values and manifestations of Buddhism in the real world, and the simplest model for the comprehensive nature of living a Zen life. They are regarded as three legs, without any one of which the stool of Zen is unstable. Design intent is reflected in their modus operandi, message, and method, respectively. Dharma study consists in reviewing and contemplating the “compassionate teachings,” the message transmitted by Shakyamuni and the ancestors down to the present day. While they were all, in effect, “speaking with one voice,” nonetheless Dharma ranks second in importance and emphasis, as an adjunct to meditation, just as Sangha comes in third, in providing the harmonious community and conducive environment for Zen. As referenced in Dogen's Jijuyu Zammai – Self-fulfilling Samadhi: Grass, trees and walls bring forth the teaching for all beingsCommon people as well as sages The “walls” are the infrastructure that was built around personal and communal practice in the form of our sitting space at home, grass hut hermitages, and meditation halls of temples, centers, or monasteries. This is the millennia-old design-build activity of the ancestors attested to by the stupas of India and the monasteries of China, Tibet, Japan, and the Far East, the legacy inherited by modern proponents of Zen in the West. Dharma likewise has been codified, collected, and contained in tangible documents, originally in the form of rice paper scrolls, now in books distributed worldwide in hardbound and paperback format. My own two current volumes in print ‑ “The Original Frontier” and “The Razorblade of Zen” ‑ were actually printed and bound in India, the home country of Buddhism They are also, or will soon be, available in electronic form, as eBooks and audiobooks accessible to virtually anyone, anywhere, anytime. It is as if Avalokiteshvara, the Bodhisattva of Compassion – s/he of the innumerable eyes and ears needed to see and hear the sights and sounds of dukkha in the world, with innumerable arms and hands bringing the tools necessary to help ‑ has come to be manifested globally, in the form of the worldwide network of mobile media. By means of which her ongoing witness to the suffering of the world is also recorded for posterity. Thus, the potential for Dharma to have an effect on the world at large has expanded exponentially, as in the vow: “I take refuge in Dharma, the compassionate teachings.” Taking refuge in the Dharma means returning ‑ or “fleeing back” ‑ to the original truths or laws of existence, and our place in it. Consider what the first teachings of Buddha really had to say, and what was their intended effect upon the audience. The First Sermon lays out the essential logic of the Middle Way, and its avoidance of extremes of attitudes and approaches to the fundamental problem of existence as a sentient, human being. The design intent of the Dharma as expounded by Shakyamuni Buddha, was, as far as we can determine from the written record, to correct the conventional wisdom of the time, which I take to have been primarily based on beliefs and doctrines of Hinduism. One well-known example is his teaching of anatta or anatman, a refutation of the Hindu belief in a self-existent soul, or atman. Not being a scholar, I am basing this on my scant study of the canon and the opinion of others more learned than I. Considering how the Dharma was first shared gives us an insight more technically oriented to the intent of its design. In the beginning was the spoken word of Siddhartha Gautama, similar to the Bible's creation story. Buddha never committed a single word to paper, or so we are told. It is also said that he “never spoke a word,” a comment I take to mean that while language can point at the truths of Buddhism, it cannot capture them. Buddhist truth is uniquely experiential. It has to go through a kind of translation into language that is beyond language itself, as in the last stanza of Hsinhsinming‑Trust in Mind: Words! The Way is beyond language for in itthere is no yesterday, no tomorrow, no today Later given the honorifics of “Buddha, ‑ fully awakened one” and “Shakyamuni ‑ sage of the Shakya clan,” and others, ten in total, Siddhartha's First Sermon to the five ascetics with whom he had been practicing, begins with: O monks, these two extremes ought not be followed by one going forth from the household life. What are the two?There is devotion to the indulgence of self-gratificationWhich is low, common, the way of ordinary peopleUnworthy and unprofitableThere is devotion to the indulgence of self-mortificationWhich is painful unworthy and unprofitableAvoiding both these extremes the Tathagata has realized the Middle WayIt gives vision it gives knowledge and it leads to calm to insight to awakening to Nirvana The intent of the content was to dissuade these monks from continuing to follow the dictates of their method of asceticism, which Buddha had found to be ineffective, to say the least. And to hold out the hope that if they were able to relinquish their own opinions of the truth they were seeking, and the method for apprehending it, they would be able to accede to the insight that he had experienced directly in meditation, the “middle way.” “Tathagata,” by the way, is also one of the ten honorifics accorded to Buddha later in the course of his teaching career, meaning something like the “thus-come one.” It was most likely appended to this narrative when finally committed to written form, some four centuries after-the-fact. But our point is that the spoken language was the medium in which the teaching was first shared. Buddha was said to have spoken Pali, which is similar to, and perhaps a dialect of, Sanskrit. The theory I have heard explaining why they were not recorded in written form is that they were considered sacred, and writing them down would have made them vulnerable to accidental or intentional change. The oral tradition was more dependable in terms of preserving them with their original intent intact. So the “design intent” of Buddha's use of kind or loving speech was not the usual intent of language in general. It was intended to encourage others to apprehend the “Great Matter” of life-and-death in the most direct way, the only way, possible. Buddha recognized that there was no way of sharing his experience with others in the ordinary sense, so he resorted to parables and analogies, to allow his audience to see themselves in the pictures he painted, and to transcend ordinary understanding in words and phrases, or the pursuit of information, the usual application of language. The later codifying and organization of the original spoken teachings into the Tripitaka or “three baskets” was designed to allow teachers and students to study the voluminous canon in an orderly way, and to prioritize their approach to it in digestible bites. It was most likely understood that the existing literature of the time ‑ which had to be scarce, compared to today's glut of publications – was to be absorbed in concert with practicing the meditation that had led to Buddha's insight to begin with. As Master Dogen reminds: Now all ancestors and all buddhas who uphold buddha-dharma have made it the true path of enlightenment to sit upright practicing in the midst of self-fulfilling samadhiThose who attained enlightenment in India and China followed this wayIt was done so because teachers and disciples personally transmitted this excellent method as the essence of the teaching In the authentic tradition of our teaching it is said that this directly transmitted straightforward buddha- dharma is the unsurpassable of the unsurpassable The design intent of the teachings has been, from the very beginning, the direct transmission of the buddha-dharma, what Matsuoka-roshi referred to as “living Zen.” In the daily lives of monks and nuns, frequent repetition of chanting selected teachings enabled the monastics to deeply assimilate them. Master Dogen was known for connecting each and every regular daily routine with brief recitations, such as the Meal Verse, in order to bridge the gap between the sacred and the profane, the physical and the spiritual. Codification of the koan collections of Rinzai Zen ‑ some 1700 strong according to tradition, later organized into five sets by Hakuin Ekaku Zenji, the 18th Century Rinzai master ‑ represent design efforts to structure the lore and legacy of Zen's anecdotal history of exchanges between masters and students available in progressive levels of difficulty, enabling accessibility of the apparent dichotomies of Dharma. Soto Zen simplifies the approach even further by regarding zazen itself as representing the living koan, requiring nothing further to complement, or complicate, the process of insight. All the various models of buddha-dharma developed by the ancients qualify as efforts in information design ‑ visualizing images and what is called “pattern-thinking” ‑ that allow us to grasp the form of the Dharma beyond what mere words can convey. The Four Noble Truths comprise the first historical example of these descriptive models, including the prescriptive Noble Eightfold Path. Tozan's “Five Ranks” and Rinzai's “Host and Guest” come later, but have the same design intent – to help their students get beyond the limitation of the linear nature of language. My semantic models of the teachings, published in “The Razorblade of Zen,” represent more contemporary cases in point. Nowadays ‑ as testimonial evidence indicates, from one-on-one encounters in online and in-person dharma dialogs with modern students of the Way ‑ people are no longer studying buddha-dharma as they may have throughout history, when documents were rare. More often than not, they are reading more than one book at a time, in a nonlinear process I refer to as “cross-coupling”: simultaneously absorbing commentaries from one author or translator along with others; or perhaps comparing the teachings of more than one ancestor of Zen to those of a different ancestor. This may be an artifact or anomaly of the ubiquitous presence and availability of Zen material in print form, as well as the encyclopedic scope of online resources on offer today. It seems that in every category, and every language, we have at our fingertips a greater textual resource than ever conceivable in history, dwarfing the great libraries of legend. We can “google” virtually anything – no pun - with a few strokes of a keyboard. In addition, Artificial Intelligence threatens to bring together summaries and concoctions of content at the whim of any researcher; documents are readily searchable for those who wish to quantify uses of words and phrases at any point in history, teasing out trends and making judgments as to the hidden patterns in historical evolution of ideas. In this context it is difficult to ascertain the design intent of dharma as articulated today. It is not easy to discern the intent of the publish-or-perish, rush-into-print crowd, or to judge whether a given piece of contemporary writing is worth our effort and time to read. Fortunately, Zen offers a wormhole out of this literary catch-22. Zazen provides recourse to an even greater inventory of databases, built into our immediate sensorium. We can always return to upright sitting, facing the wall. This is where we will find the nonverbal answers we are seeking so feverishly, and somewhat futilely, in “words and letters” as Master Dogen reminds us in his seminal tract on meditation, Fukanzazengi: You should stop pursuing words and lettersand learn to withdraw and turn the light on yourselfwhen you do so your body and mind will naturally fall awayand your original buddha-nature will appear This stanza is sometimes interpreted as a slam on the nature of contemporaneous Rinzai practice predominant in the Japan of Dogen's time. But I think we should take a broader view of the great master's intent. He is merely cluing us in to the fact of the futility of pursuing literal, linear understanding of the Dharma in its manifestation as verbal expression. We are to turn our attention, instead, to the immediate and intimate presence of the self of body-and-mind ‑ beyond, or before, words can interfere. Here is where, and now is when, we will witness the full force of the design intent of the Dharma.* * * Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Shinjin Larry Little

Podcast episode 13. Orchestrating Insight: A Discussion on Sharing Buddhist Teachings Bill Moriarty and Michael Carroll discuss how to approach becoming a teacher, and what that even means. Notes from this show: The Vagrant and the poet W. Blythe Miller, Phd. https://sangha.live/teachers/lama-willa-miller-bio/ While Willa, in this article, does not speak to the “5 point Mahamudra practice” formulated by Gampopa, here is a section from the text depicting Gampopa's conversation with Phagmo Drupa that set the foundation for the practice: https://drukpa.org/our-forefathers/phagmo-drupa/ Gampopa said to Phagmo Drupa: …You go to mountainous areas and so on, congenial places where disenchantment can be produced and experience can develop. There you arouse the mind thinking, “For the purposes of sentient beings, I will attain Buddhahood”. You meditate on your body as the deity. You meditate on the guru over your crown. Then, not letting your mind be spoiled with thoughts, not altering this mind—because it is nothing whatsoever—in any way at all, set yourself in clarity which is pure, vividly present, clean-clear, wide-awake! Later, Phagmo Drupa formalized this instruction into the 5 point Mahamudra – from another text:Phagmo Drupa said: First, meditate on enlightenment mind; Meditate on the yidam deity; Meditate on the holy guru; Meditate on Mahāmudrā; Afterwards, seal it with dedication Jigme Phuntsok quote: I came all the way from the Snow Land of Tibet to the US. I find myself now in a place that can be called the second land of Shambhala. In fact, the actual kingdom of Shambhala is one of the five great sacred places according to the Buddhist doctrines. These five sacred places are: 1) Bodh Gaya, the sacred place located at the center of this world where all buddhas of the three times will attain full awakening; 2) Mount Wutai, the Five-Peaked Mountain in China, the sacred place of the east where Lord Manjushri now dwells; 3) Mount Potala, the sacred place of the south where noble Avalokiteshvara actually resides; 4) Copper-Colored Mountain or Oddiyana, the sacred place of the west, the Land of Dakinis, where Guru Padmasambhava abides; and 5) Shambhala, the sacred place of the north. https://khenposodargye.org/content/uploads/2023/12/A-Journey-to-the-West-1-English-20231223.pdf --- Send in a voice message: https://podcasters.spotify.com/pod/show/the-wisdom-seat/message

02/04/2024, Eijun Linda Cutts, dharma talk at Green Gulch Farm. Avalokiteshvara in the Avatamsaka Sutra lets us know of the powerful practice of Great Compassion to meet the great challenges of our life.

Dharma talk by Melissa Myozen Blacker, Rōshi, on January 28, 2023

To elicit the bigger picture of the place of Zen and zazen in our world of practice, I would like to refer you to a couple of semantic models illustrating the interrelationships, or operative interfaces, of the various components of the Four Noble Truths, along with the dimensions of the Noble Eightfold Path that we all encounter on a daily basis, both on the cushion and off. Turning to Buddhism's Four Noble Truths, we see that they can be modeled as a system, the simplest geometry for which is the four-pointed tetrahedron (a “system” here defined as anything exhibiting an inside and an outside). The model shows their interconnectedness, from one to two to three to four, from two to three and four, et cetera. There are six relationships of the four points, to each other. How does the existence of suffering relate to its origin, craving? And so on and on. Go to the UnMind webpage to see my diagram of the Four Noble Truths as a four-pointed tetrahedron. The link to the page is in the show notes for this episode. The four are usually presented in a linear layout in text, beginning with the first Noble Truth of the Existence of suffering (dukkha), followed by its Origin; its Cessation; finally the Noble Eightfold Path, which leads to the cessation of suffering in daily life.First, we must challenge the appropriateness of the word “suffering” to translate the meaning of the Sanskrit word, “dukkha.” Unfortunately, suffering is fraught with narrow connotations of human pain, not only physical, but emotional, mental, and even existential in nature. But I do not believe that this is the intended meaning of the original term. Buddha was expounding a universal principle — that of unrelenting, inexorable change — which we naturally interpret from the perspective of our personal angst, as “suffering.” The Noble Eightfold Path extends this description of reality into a prescription for practice in daily life. Visit the webpage in the show notes to see the diagram illustrating the interconnectedness and interdependence of the elements in the Eightfold Path. A common example: “you talk the talk but you do not walk the walk”; a functional disconnect between right speech and right action.As you reflect upon the Noble Eightfold Path, consider how the interdependence of the eight dimensions reinforce each other: How does Right View influence Right Thought, or Right Speech? Where does Right Action connect with Right Livelihood and Right Effort? Is Right Mindfulness dependent upon Right Effort, and does it then lead to Right Meditation, or is it the other way around? Zen tradition claims to transmit the “right meditation” practiced by Shakyamuni, the historical Buddha and progenitor of Buddhism. But we recognize the absolute relevance and modernity of his message, privileging the simplified approach of Zen. Note that the eight dimensions are numbered in reverse order: “right view,” number one, being more a result than a starting point; right meditation, number eight, is where we must begin. As mentioned in UnMind number 131, “The Noble N-Fold Path”, the traditional division of Buddhism's Noble Eightfold Path may have to be updated to reflect the complexity of living in modern times. Nowadays we might want to add more dimensions to the original eight prescribed for practice in a simpler time. Perhaps today we would end up with a Noble Thirty-Two-fold Path as the last of the Sixteen Noble Truths. In Un Mind number 131, I mused upon the notion of adding “right balance” to the mix, what with the geometrically expanded choices we face in pursuing right speech, action and livelihood, and the challenges of living a Zen life in the midst of over-choice: the temptations and distractions pulling on us from all directions while we navigate the tightrope and keep all the balls in the air. We hope that we can “have it all,” especially compared to our ancestors in Zen, but “living large” exacts a steep price. To cite just a few of the dimensions of our modern milieu, distinctions with a tangible difference from ancient times, challenging our sense of balance today:TRAVEL: Buddha's “ecological sweepout,” to borrow a Bucky Fullerism, was limited to the radius he could reach on foot, by donkey or elephant, though there were likely significant incoming influences from the Silk Road and other trade routes. One of our senior priests made the point that for the first time in history, every individual on the planet is potentially only one plane ride away from every other person. This has all kinds of implications, some positive, some not so much, such as the boost it gives to viral vectors spreading disease globally with blinding speed.TECHNOLOGY: The interconnectivity of masses of people around the world, with advances in applications that provide automatic translation of languages, live video and audio recording and reporting of events on an unprecedented scale and scope of detail and timeliness, is a double-edged sword, a tool that can be used for good or ill, depending on the intent of senders and receivers of the message. The old-school formulas - that “The Medium is the Message”; communication is not the message sent, but the message received - no longer hold in a world of technology that allows anyone to put any words they wish in the mouths of anyone they want. It is impossible to catch up with even the jargon that attempts to keep up with scams popping up like weeds in the garden. From a Buddhist perspective, the upside is that world-around digital media have established a technical analogy to Avalokiteshvara, who “sees and hears the suffering of the world,” and comes to help, in her mission as the Bodhisattva of Compassion. One can hope. EDUCATION: In Buddha's time, and for the vast majority of the development of human civilization, choices in education were severely limited, primarily to learning the trade or craft of one's ancestral family. Compare to today's nearly unlimited potential for social mobility, promising transcendence of the caste or class system, implicit or explicit, into which we are born. One current downside is the emergence of massive student loan debt, a significant burden for those who have elected to finance higher degrees, which do not guarantee a successful career with the ability to pay off that debt.CORPORATIZATION: An awkward word to label an awkward development. Another significant difference in our world and that of the Buddha is the predominance of the corporate entity, which I suppose first reared its ugly head with the formation of the city-states of Greece, and reached its apogee in the Citizens United decision of SCOTUS. Not that corporations are necessarily bad; there are some that are dedicated to doing good, such as NFP 501c3s incorporated for various charitable missions. But the human beings populating the corporate entities, as members of the board and other controlling positions, are still human, and can do more harm with the collective power and reach of the corporation, than they might be able to do individually. I could go on. For example, with the current spate of international wars, widespread drug addiction, and the senseless gun violence that have become our new, dystopian “normal,” were certainly not the norm 2500 years ago. But suffice it to say that Buddha did not have to cope with this scale and scope of the onslaught of global insanity, though the self-striving nature of humanity underlying the chaos has not fundamentally changed since his times. We would likely find it unlikely to find an apt analogy to Dogen's time, let alone Buddha's. When we comprehend the Four Noble Truths as mutually interacting, but constrained within the limits of the context of early Indian subculture, we can update them to the 21st century by constructing our own menu of actionable items based on today's realities. You could, with some imagination, build your own personal set of Noble Truths, four or more, and suss out the vectors of a modern Path that transcend those outlined by the Buddha. He would appreciate your efforts, I am sure.Let me encourage you to engage in such a creative exercise between now and when we meet again. Contemplate what the “existence of suffering” means to you, how you are to “fully understand it”; what attitude adjustments and actionable items on your particular path may be undertaken to transform that suffering into the right view of wisdom. Remember to consider the relationships between the various path factors that you identify, rather than treat each in isolation. In the next segment, I will attempt to expand the context even further, into those surrounding spheres of influence on our daily lives, as well as on our contemporary practice of Zen, well beyond the personal and social, to include the natural and the universal. Buckle up. * * * Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Shinjin Larry Little

"Buddha bei die Fische" der Podcast zur Geistesschulung und Meditationspraxis. Zwischen Tradition und Wissenschaft.   Produziert von und mit Meditationscoach Pascal Herth mit Buddhismusexperte Oliver Petersen vom tibetischen Zentrum in Hamburg.  Spenden und Unterstützung gerne an: Paypal: @PascalHerth Infos unter: ⁠www.tibet.de⁠ ⁠⁠ ⁠www.meditationscoach.de⁠⁠   Anmerkungen, Anregungen, Fragen gerne an ⁠⁠meditationscoach@icloud.com⁠⁠    Inhaltsverzeichnis:   00:00 min | Intro 02:25 min | Was bedeutet Resilienz? 05:36 min | Meditationsklausuren 08:00 min | Gottheitenyoga im Tantrischen Buddhismus 10:09 min | Avalokiteshvara - der Buddha des Mitgefühls 13:00 min | Symbolik der Darstellung des Buddha des Mitgefühls 18:58 min | Welche Rolle spielt der Tantrische Buddhismus? 21:30 min | Warum wird bei Tantra von "Geheimlehre" gesprochen? 22:21 min | Was ist eine Initiation? 24:35 min | Die 4 Tantraklassen 30:00 min | Wie kann man Mitgefühl entwickeln indem man sich eine Gottheit vorstellt? 32:33 min | Verantwortung dieser komplexen Lehre 33:00 min | Das Prinzip der Musen ( Sublimierung ) 34:56 min | Freude ist Dünger für das Gehirn ( Gerald Hüter ) 35:37 min | Nimm Zuflucht zur Schokolade 37:00 min | Die schönen Tricks zur Buddhaschaft 40:00 min | Die 4 Reinheiten des Gottheitenyoga 43:32 min | Die Praxis des Gottheitenyoga 52:32 min | Der Buddha verdrängt den Gartenzwerg 56:45 min | Sinn und Zweck von Mantras 58:00 min | Der letztliche Schatz der in uns ruht --- Send in a voice message: https://podcasters.spotify.com/pod/show/pascal-herth/message

"Buddha bei die Fische" der Podcast zur Geistesschulung und Meditationspraxis. Zwischen Tradition und Wissenschaft.   Produziert von und mit Meditationscoach Pascal Herth mit Buddhismusexperte Oliver Petersen vom tibetischen Zentrum in Hamburg.  Spenden und Unterstützung gerne an: Paypal: @PascalHerth Infos unter: ⁠www.tibet.de⁠ ⁠⁠ ⁠www.meditationscoach.de⁠⁠   Anmerkungen, Anregungen, Fragen gerne an ⁠⁠meditationscoach@icloud.com⁠⁠    Inhaltsverzeichnis:   00:00 min | Intro 02:25 min | Was bedeutet Resilienz? 05:36 min | Meditationsklausuren 08:00 min | Gottheitenyoga im Tantrischen Buddhismus 10:09 min | Avalokiteshvara - der Buddha des Mitgefühls 13:00 min | Symbolik der Darstellung des Buddha des Mitgefühls 18:58 min | Welche Rolle spielt der Tantrische Buddhismus? 21:30 min | Warum wird bei Tantra von "Geheimlehre" gesprochen? 22:21 min | Was ist eine Initiation? 24:35 min | Die 4 Tantraklassen 30:00 min | Wie kann man Mitgefühl entwickeln indem man sich eine Gottheit vorstellt? 32:33 min | Verantwortung dieser komplexen Lehre 33:00 min | Das Prinzip der Musen ( Sublimierung ) 34:56 min | Freude ist Dünger für das Gehirn ( Gerald Hüter ) 35:37 min | Nimm Zuflucht zur Schokolade 37:00 min | Die schönen Tricks zur Buddhaschaft 40:00 min | Die 4 Reinheiten des Gottheitenyoga 43:32 min | Die Praxis des Gottheitenyoga 52:32 min | Der Buddha verdrängt den Gartenzwerg 56:45 min | Sinn und Zweck von Mantras 58:00 min | Der letztliche Schatz der in uns ruht

This week on Royally Screwed, we're talking about the first several men to hold the title of Dalai Lama. What exactly were the origins of the position? And what does the family of Genghis Khan have to do with any of this?Subscribe for more episodes as they come.Twitter: @Denim_CreekInstagram: denimcreekproMusic:Intro/Outro: “Life O' the Lavish” - Jules Gaia, “Archipelago Exploration” - Christian Andersen, “Epic Cinematic Inspiration Piano” - Protraxx, “In Next Life” - Uneasy, “Forest Walk” - Alexander NakaradaCopyright 2023, Denim Creek Productions

Today's episode is a little different. I'm sharing some “inspirational” writing I did for my own sangha, Dawn Mountain's, newsletter a couple of weeks ago. This is my appreciation for the dharma's ability to help us not just feel better but also navigate the difficult times in life without giving up. I'll share the story of how bodhisattva Avalokiteshvara got 11 heads and 1,000 arms. Want to reply? You can post on Facebook or Instagram and tag this podcast, @BuddhistWisdomModernLife. To sign up for Dawn Mountain's mailing list and learn more about my teachers, click here: https://www.dawnmountain.org/ To learn more about Buddhism through my free courses, click here: https://geni.us/freecourses  Or get my book for beginners, The Buddhist Path to Joy, here: https://geni.us/buddhistpathtojoy May you and all beings be well. --- Send in a voice message: https://podcasters.spotify.com/pod/show/buddhist-wisdom/message

Le Dalaï-Lama est considéré comme la plus haute autorité spirituelle et politique du Tibet. C'est un moine appartenant à une certaine école du bouddhisme. Selon la croyance bouddhiste, il est un être réincarné.Pour beaucoup de ses fidèles, il serait l'émanation du bodhisattva Avalokiteshvara, appelé aussi le "bodhisattva de la compassion", l'un des plus vénérés de ces êtres qui, selon le bouddhisme, auraient atteint le stade de l'éveil.Le premier Dalaï-Lama est apparu au XVe siècle. Entre 1642 et 1959, date de l'invasion du Tibet par la Chine, Les Dalaï-Lamas sont à la fois les chefs politiques et religieux du Tibet.Le Dalaï-Lama actuel, Tenzin Gyatso, est le 14e de la lignée. Il a été intronisé en 1950, puis obligé de fuir son pays neuf ans plus tard.L'actuel Dalaï-Lama a annoncé, en 2011, renoncer à ses fonctions, d'ailleurs largement symboliques, de chef politique. Il a aussi précisé que cette institution des Dalaï-Lamas avait "fait son temps" et qu'il serait sans doute le dernier.Mais de telles affirmations n'engagent que lui. Même si son autorité et son prestige sont grands parmi les Tibétains, rien ne dit que, à sa mort, on n'essaie pas de lui trouver un successeur.Or, il ne s'agit pas d'une Monarchie comme les autres, où le fils succède à son père. Il n'est pas non plus question de désigner un successeur parmi d'autres dignitaires.Dans la mesure où le Dalaï-Lama est la réincarnation d'un maître spirituel, il faut trouver la personne qu'il a choisie pour sa nouvelle existence. Dès la mort du DalaI-Lama, une enquête est donc lancée pour trouver son successeur.On demande leur avis à des oracles, qui donnent des indications sur l'enfant en lequel se serait réincarné le bodhisattva. S'il peut reconnaître des objets ayant appartenu au précédent Dalaï-Lama, et en fonction de ses réponses à certaines questions, il est alors considéré comme son successeur.On le conduit dans un monastère, où il reçoit un enseignement spécifique. Puis il sera intronisé comme le nouveau Dalaï-Lama. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Le Dalaï-Lama est considéré comme la plus haute autorité spirituelle et politique du Tibet. C'est un moine appartenant à une certaine école du bouddhisme. Selon la croyance bouddhiste, il est un être réincarné. Pour beaucoup de ses fidèles, il serait l'émanation du bodhisattva Avalokiteshvara, appelé aussi le "bodhisattva de la compassion", l'un des plus vénérés de ces êtres qui, selon le bouddhisme, auraient atteint le stade de l'éveil. Le premier Dalaï-Lama est apparu au XVe siècle. Entre 1642 et 1959, date de l'invasion du Tibet par la Chine, Les Dalaï-Lamas sont à la fois les chefs politiques et religieux du Tibet. Le Dalaï-Lama actuel, Tenzin Gyatso, est le 14e de la lignée. Il a été intronisé en 1950, puis obligé de fuir son pays neuf ans plus tard. L'actuel Dalaï-Lama a annoncé, en 2011, renoncer à ses fonctions, d'ailleurs largement symboliques, de chef politique. Il a aussi précisé que cette institution des Dalaï-Lamas avait "fait son temps" et qu'il serait sans doute le dernier. Mais de telles affirmations n'engagent que lui. Même si son autorité et son prestige sont grands parmi les Tibétains, rien ne dit que, à sa mort, on n'essaie pas de lui trouver un successeur. Or, il ne s'agit pas d'une Monarchie comme les autres, où le fils succède à son père. Il n'est pas non plus question de désigner un successeur parmi d'autres dignitaires. Dans la mesure où le Dalaï-Lama est la réincarnation d'un maître spirituel, il faut trouver la personne qu'il a choisie pour sa nouvelle existence. Dès la mort du DalaI-Lama, une enquête est donc lancée pour trouver son successeur. On demande leur avis à des oracles, qui donnent des indications sur l'enfant en lequel se serait réincarné le bodhisattva. S'il peut reconnaître des objets ayant appartenu au précédent Dalaï-Lama, et en fonction de ses réponses à certaines questions, il est alors considéré comme son successeur. On le conduit dans un monastère, où il reçoit un enseignement spécifique. Puis il sera intronisé comme le nouveau Dalaï-Lama. Learn more about your ad choices. Visit megaphone.fm/adchoices

Theme: Unity Artwork: Eleven-headed Avalokiteshvara; China; 18th century; Silk embroidery and gold thread; Rubin Museum of Art, Gift of Shelley and Donald Rubin;http://therubin.org/36eTeacher: Lavina Shamdasani  The Rubin Museum presents a weekly online meditation session led by a prominent meditation teacher from the New York area, with each session focusing on a specific work of art. This podcast is a recording of the live online session and includes an opening talk and 20-minute sitting session. The guided meditation begins at 10:16.  This meditation is presented in partnership with Sharon Salzberg, teachers from the NY Insight Meditation Center, the Interdependence Project, and Parabola Magazine.  To attend a Mindfulness Meditation online session in the future or learn more, please visit our website at RubinMuseum.org/meditation.  If you would like to support the Rubin Museum and this meditation series, we invite you to become a member and always attend for free.  Have a mindful day!

Theme: Unity Artwork: Eleven-headed Avalokiteshvara; China; 18th century; Silk embroidery and gold thread; Rubin Museum of Art, Gift of Shelley and Donald Rubin;http://therubin.org/36eTeacher: Lavina Shamdasani  The Rubin Museum presents a weekly online meditation session led by a prominent meditation teacher from the New York area, with each session focusing on a specific work of art. This podcast is a recording of the live online session and includes an opening talk and 20-minute sitting session. The guided meditation begins at 10:16.  This meditation is presented in partnership with Sharon Salzberg, teachers from the NY Insight Meditation Center, the Interdependence Project, and Parabola Magazine.  To attend a Mindfulness Meditation online session in the future or learn more, please visit our website at RubinMuseum.org/meditation.  If you would like to support the Rubin Museum and this meditation series, we invite you to become a member and always attend for free.  Have a mindful day!

Why is Mahakala associated with miracles and protection in Tibetan Buddhism? What do crows, three men in black, black dogs, black horses and black wolves have to do with Black Mahakala? How can wrathful Black Mahakala be considered none other than Chenrezig, Avalokiteshvara, the Lord of Compassion? In this short documentary, we answer these questions, and more, and end with a magnificent chanting of six-armed Mahakala's mantra by Yoko Dharma!Crows, black dogs, wolves, horses and the "Men in Black" are recurring themes in many Tibetan Buddhist legends of Mahakala.Mahakala is so well loved as a Protector that he is often simply called "The Great Black" and "The Lord."Having a dream featuring a crow or black horse or black wolf is considered highly auspicious by many devout followers of Black Mahakala....Full story of his miracles, followed by his Mantra chanted by the amazing Yoko Dharma!Support the show

Amy and Jamie talk about holidays, nature, and the importance of creating traditions. Highlights of this episode include: Healing in NatureEarth's Spaces that Harbor Feminine and Masculine EnergyConnective Energy Lines within EarthStones/Rocks and the Hidden Messages WithinAccessing Wisdom from Earth to HealTrees: The Transmitters of the Life CycleConnecting to the Senses During the HolidaysHoliday Rituals of Making Gifts From NatureCongrats to the Winners of an Audible copy of Activating the Starseed; Universal Essentials, Lexi, and Shen444!These listeners will also be entered into the drawings for a 30 minute reading or healing session. You can enter too! To enter take a screenshot of your review and 5 star like on Apple Podcast and email it to SpiritAndSoulHealingPodcast@gmail.comAll reviews received will also receive a Guided Chakra Meditation. About JaimeJaime Mathis is a conduit for mother wisdom and healing through deep connection with Mama Earth. Her sacred spaces are high atop mountains, the desert, and the deep spaces of her own heart. She is currently mother to Espen and works with a spirit team of Avalokiteshvara and Babaji. You can connect with Jaime by email at jaime@jaimemathis.comResourcesAmy's website with links to all services, books, resources and offerings. AmySikarskie.comCourses, channeled messages, FREE, guided meditations SpiritSchoolOnline.com+*+*+*+*+*Connect on Instagram @SpiritAndSoulHealing.Podcast@AmySikarskie @Raise.The.Vibe.Tribe +*+*+*+*+*Books Authored by Amy SikarskieThe Ultimate Guide to ChannelingActivating the Starseed Messages from The Councils 7 Personal Chakras +*+*+*+*+*For questions, requested topics and suggested guests please email me at SpiritAndSoulHealingPodcast@gmail.com Or visit https://amysikarskie.com/podcasts+*+*+*+*+*Amy Sikarskie is an internationally recognized energy therapist, intuitive channel, healer's healer and mentor. She is a Licensed Vocational Nurse, Master Energy Therapist, Clairvoyant Spirit Communicator, Physical Channel, and Certified Past Life Hypnotherapist.Amy became interested in healing modalities at the age of seventeen and began her professional training in 2001. She is certified as a Reiki Master Teacher and in Pranic Healing, Earth-Based Transpersonal Healing, The Reconnection, Vogel Crystal Healing, Intuitive Communication and additional energy and past life healing modalities.Amy is the host of the Spirit & Soul Healing Podcast. She is the founder of Spirit School where she offers channeled messages, meditations, courses, and certifications in...

Even listening can be an act of great compassion. Thank you. Called the Buddha of Compassion, the Goddess of Mercy, the One Who Hears the Suffering of the World, and many other names, Avalokiteśvara is one of the most widely revered Buddhist figures. Mythos & Logos are two ancient words that can be roughly translated as “Story & Meaning.” Support the channel by subscribing, liking, and commenting to join the conversation! Patreon: https://patreon.com/mythosandlogos The purpose of this channel is to share the important stories at the foundation of human cultures throughout history. These include mythology, legends, folktales, religious stories, and parables from the dawn of history to the modern day. This channel provides interpretations and insight into these stories, to find and apply their meaning to contemporary life. All stories covered are treated academically. This channel makes no claims regarding the historical, scientific, or religious truth of these tales. Rather, its goal is to find the meanings understood by their authors and apply them to the modern world. Ambiment - The Ambient by Kevin MacLeod is licensed under a Creative Commons Attribution license.

In continuing our exploration of the prajna paramita, I'd like to focus on the inseparable trio of prajna (knowledge or wisdom), shunyata (emptiness), and compassion (karuna)  •  according to Trungpa Rinpoche, the freshness of prajna insight and the warmth of compassion are always connected  •  this challenges some common assumptions: that intelligence or sharpness of mind is harsh and aggressive; that compassion and love are fuzzy, soft, and weak; and that both compassion and sharpness of mind are solid and fixed  •  in the famous teaching called “The Heart Sutra,” the three main characters embody this inseparable trio  •  there is the Buddha, who is sitting in meditation; there is Avalokiteshvara, who is the embodiment of compassion; and there is Shariputra, who is the student asking questions  •  to embody and practice the prajna paramita, we need to empty ourselves of our preconceptions, and we also need to let go of our sense of attainment in having done so. 

Why does Vajrapani Bodhisattva's name mean "indestructible hand of the Buddha?" Why is he also called the "Lord or Secrets"? Why is Vajrapani one of the three most important Bodhisattvas? Come along with us now as we get to know this wrathful emanation of Vajrapani, the embodiment of the power of all the Buddhas.After our brief documentary, listen or chant along with the Sanskrit version of his mantra — famous for accomplishing the Enlightened power, overcoming all of our obstacles.Before we begin, if you enjoy this presentation, please like and subscribe to Buddha Weekly's channel. Please visit our popular Dharma website at BuddhaWeekly.com with its large library of free Buddhist features, articles, videos, and podcasts — covering all traditions of Buddhism.    Vajrapani's name means, literally, “Indestructible Hand” — the Hand of the Buddha.  “Vajra” literally translates as “indestructible diamond”, and “Pani”, in this context, means hand, so one translation of Vajrapani is Indestructible Hand. Another, less interesting translation is “Thunderbolt in hand.” He is also called the Lord of Secrets, because he guards the power of "secret mantra."The benefits of his practice, according to the Tantra of the Supreme Origination of Vajrapani are:If the disciple renders one obeisance to Vajrapani, he attains more merits than he would have secured through rendering numerous obeisances to myriads of Buddhas as many as the total grains of sands in ninety-two million Ganges Rivers… If he relies on Vajrapani as his Yidam Buddha and recites the Mantra, he will surely be protected by Vajrapani from all hindrances. No demons can hurt him, all illness will be cured, his merits will be increased and prosperity augmented. All his wishes will be fulfilled. Thus, the benefits of practicing this ritual are beyond description, nothing can afflict those who practice it. The practitioner of this ritual will also accomplish all the four activities — Pacifying, Enriching, Magnetizing and Wrathful. He will encounter no obstacles. Therefore, one should always rely on Vajrapani, take him as one's shelter and refuge. Also, those who have chronic diseases will be cured through reciting the Mantra of Vajrapani.”The Power BodhisattvaHe is one of the three great Bodhisattvas, together with Avalokiteshvara and Manjushri, who respectively represent the three important aspects of Buddha: Power, Compassion, and Wisdom.He is not only important in Mahayana sutra, but appears in early Pali Sutta — Ambattha Sutta (“Pride Humbled”)— mighty Vajrapani, the Protector of Gotama Buddha Himself, humbled a prideful Brahmin:“And at that moment Vajrapani holding up a huge iron club, flaming, ablaze and glowing, up in the sky just above Ambattha was thinking, “If this young man does not answer a proper question put to him by the Blessed Lord by the third time of asking, I'll split his head into seven pieces!” The Lord saw Vajrapani, and so did Ambattha. And at the sight, Ambattha was terrified and unnerved, his hairs stood on end, and he sought protection, shelter, and safety from the Lord. Crouching down close to the Lord.”Vajrapani, who belongs the Vajra Family of Akshobhya Buddha, is also often called Guhyapati , or the “Lord of Secrets”, in the context of Vajrayana, the “secret mantra” path. The secret element is more about “looking inward” and the tantric methods of understanding the true nature of reality — tantric insight into truth — than the idea of keeping esoteric secrets.Support the show

Not unnatural,Suffering is only change.It's not personal.* * *Continuing where we left off last time, in this segment we will look at the intersection of the Natural sphere with Buddhism's Origin of suffering. The graphic illustrating correlations between the Four Spheres — Universal, Natural, Social, and Personal; and the Existence, Origin, Cessation, and Eightfold Path to cessation of suffering — is included again for your convenience and reference.In the Repentance verse of Soto Zen liturgy we chant:All my past and harmful karma Born of beginningless greed, hate and delusion Through body mouth and mind I now fully avow“Avow” does not commonly appear in our daily vernacular, but it simply means to admit openly, or to confess. Monastics apparently had a more rigorous routine for confessing and repenting specific transgressions they may have committed, violations of what were known in India as Vinaya, in Japan as Shingi, basically the rules and regulations of conduct in the monastic setting. We have Master Dogen's version, as well as Master Keizan's from a few generations later, the two being known respectively as the “father and mother” of Soto Zen in Japan. One factoid that people like to point out is that there were hundreds more rules for nuns than there were for monks. Interpret that however you like. Or do your research. Usually the Three Treasure Refuges verse follows on the heels of Repentance:I take refuge in BuddhaI take refuge in DharmaI take refute in SanghaI take refuge in Buddha the fully awakened oneI take refuge in Dharma the compassionate teachingsI take refuge in Sangha the harmonious communityI have completely taken refuge in BuddhaI have completely taken refuge in DharmaI have completely taken refuge in SanghaThe condensation of repentance into a catchall phrase represents not just our usual laziness, I think, but a recognition that we may be engaging in karmic actions without knowing it. So just in case, we fess up to whatever we may have done, and “accept all consequence with equanimity,” as another version has it. And then we take refuge in the Three Treasures, just for good measure.The line that indicates the connection between Origin and Natural is that bit about karmic consequences stemming from our very body, mouth and mind, the “Three Actions” of Buddhism. Another version has “born of body, mouth and mind,” which I think captures the meaning more precisely. That is, most of our desires, attachments and aversions, some of which get us into trouble, come with the territory of being born as a human being. As such, they are not exactly our fault. But what we do about it is our fault, or may be to our credit. There is the implication that we can “pay off” our accumulated karma, like a bad debt. The good news is that if we recognize that we did not create, or design, this situation in which we find ourselves, we can perhaps redesign our approach to it, embracing its seeming contradictions. Its “Designer” may not be so “Intelligent” as some would have us believe.When you take an unbiased look at the Natural conditions of our birth and growth as part of a species, certain obvious limitations and undesirable aspects emerge. Does it really have to be so messy? Buddha identified these causes and conditions of circumstance, the matrix of existence, variously, such as: the reification of self emerging through the process of individuation as a child; the conventional wisdom of the social milieu into which we are born; and the predations of aging, sickness and death to which we are all subject. The necessity for survival of the species is not a personal goal, but one of the species itself, as Schopenhauer points out in “The World as Will,” his treatise on how we usually get it all wrong. That we are fulfilling our heart's desire in pursuing the loves of our life is a kind of category error, based on a primordial ignorance of how this existence thing really works. Very Zen.That the Origin of our suffering may thus be regarded as Natural should precipitate a sigh of relief. But these biological facts do not relieve us of the necessity of now dealing with the actual experience of our desires, and the onset of angst, regret, hope, and disappointed expectations, that ensue. The rollercoaster of Social life inserts itself into the mix with little regard to our opinion. Once we have experienced all the highs and lows, however, they average out when we slow to a stop, and step off of the train.One of the unfortunate dimensions of life in modern society, vis-à-vis these known issues of Buddhism, is that they are not widely recognized as such, nor are they ordinarily part of the early curriculum in Western countries. We do not expose our youngsters to practicing meditation. Usually a young person begins hearing about Eastern wisdom when they are in their late teens or early twenties, when the onslaught of hormones has long since had its sometimes deleterious, and even disastrous, effects. Especially with the advent of widespread online accessibility to what we call “pornography.” As one of the Supremes famously intoned, I don't know how to define it, but I recognize it when I see it.It is ironic that the most natural of functions in the Natural sphere — that of reproduction of the species — becomes so distorted in its intersection with the Social realm of human behavior. But that discussion may be better left to the next segment, on the conflation of the Noble Eightfold Path with the Social sphere. For now let us just shake our heads at the willful blindness built into our concept of childhood, and our feckless efforts to control the process of maturation into an adult. It is a compelling example of the Social sphere interfering with the Natural sphere — the biological facts of existence — thereby exacerbating the Origin of suffering, our ignorance-fueled craving. What's the matter with kids today?One could argue that the Origin of our suffering is Universal, as is its existence. The role of Nature in the Universal scheme of things is intricately intertwined with the origin of life on this planet, and the possibility of life on others, in the “Goldilocks Zone” near — in astronomical units — to another star. Speculations as to the arrival of intergalactic spermatozoa in the form of ancient comets or meteors, delivering the foundational chemistry of organisms to our waiting, fertile planet, like sperm to egg, model the entire cosmos as analogous to a kind of organism, giving birth to stars, as in the famous “pillars of creation” image from NASA's Hubble telescope, to the spark of life itself. These analogies are examples of our proclivity to find familiar patterns in the strangest of new information, now flooding in as images from the far reaches of science, thanks to the Hubble, and now the Webb, telescopes. Another is the familiar trope about developing fins at one stage of the fetus in the womb:More than just a catchy phrase, “ontogeny recapitulates phylogeny” is the foundation of recapitulation theory. Recapitulation theory posits that the development of individual organisms (ontogeny) follows (recapitulates) the same phases of the evolution of larger ancestral groups of related organisms (phylogeny).These cultural memes also indicate the comprehensive nature of the Ignorance, capital I, into which we are born, rather than into sin, according to Buddhism. Not the kind of willful ignorance that we have to learn, which can be considered a kind of sin, I suppose, if not against God, then against our original buddha-nature. Willfully ignoring the “compassionate teachings,” for example, as the Buddha's legacy is characterized. They are compassionate in that they consist of descriptions of the suffering innate in existence, as well as our tendency to make it worse; as well as prescriptions for what to do about it, such as the Noble Eightfold Path. Which will be the subject of our next segment, in its relationship to the Social sphere.Meanwhile, wrapping up our meditation on the Natural Origin of suffering, it is, or should be, transparent that there is no Existence without change, and so “change” is interchangeable with “suffering.” Everything that we see, hear, smell, taste, feel — and yes, everything we think — is the effect of change. We are literally hearing the sound of suffering, like Avalokiteshvara. And we are seeing it as well as feeling it at all times, in every moment. If nothing were changing, we could not perceive it. We never breathe the same breath twice, and we can never have the same thought, twice, though it may seem that we do. This is natural, and this inexorable, instantaneous change, is the true source of our suffering. Get used to it.The fact that some forms of change provide welcome relief in our lives, while others seem to deliver more stress, should make it clear that dukkha is neutral. Suffering is not being inflicted upon us as a kind of punishment, though it may be considered a kind of test. Zen recommends embracing what life brings us as a natural consequence of our existence as a sentient being, even though we may not enjoy it at the time. Don't worry, it will change. This does not mean, however, that we should not do anything about it, to improve our circumstances. This and other dimensions of behavior in the Social realm will be one focus of the next segment, reviewing the Path in its eight dimensions. Stay tuned.* * *Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Kyōsaku Jon Mitchell

21 Praises to Tara Chanted by Lama Tenzin Sangpo and Ani Choying Drolma Tara (སྒྲོལ་མ, Dölma), also known as Jetsun Dölma appears as a female bodhisattva in Mahayana Buddhism, and as a female Buddha in Vajrayana Buddhism. She is known as the “mother of liberation”, and represents the virtues of success in work and achievements. Tārā is a meditation deity revered by practitioners of the Tibetan branch of Vajrayana Buddhism to develop certain inner qualities and to understand outer, inner and secret teachings such as karuṇā (compassion), mettā (loving-kindness), and shunyata (emptiness). Tārā may more properly be understood as different aspects of the same quality, as bodhisattvas are often considered personifications of Buddhist methods. Within Tibetan Buddhism Tārā is regarded as a bodhisattva of compassion and action. She is the female aspect of Avalokiteśvara and in some origin stories she comes from his tears: “Then at last Avalokiteshvara arrived at the summit of Marpori, the ‘Red Hill', in Lhasa. Gazing out, he perceived that the lake on Otang, the ‘Plain of Milk', resembled the Hell of Ceaseless Torment. Myriad beings were undergoing the agonies of boiling, burning, hunger, thirst, yet they never perished, sending forth hideous cries of anguish all the while. When Avalokiteshvara saw this, tears sprang to his eyes. A teardrop from his right eye fell to the plain and became the reverend Bhrikuti, who declared: ‘Child of your lineage! As you are striving for the sake of sentient beings in the Land of Snows, intercede in their suffering, and I shall be your companion in this endeavour!' Bhrikuti was then reabsorbed into Avalokiteshvara's right eye, and was reborn in a later life as the Nepalese princess Tritsun. A teardrop from his left eye fell upon the plain and became the reverend Tara. She also declared, ‘Child of your lineage! As you are striving for the sake of sentient beings in the Land of Snows, intercede in their suffering, and I shall be your companion in this endeavor!' Tārā was then reabsorbed into Avalokiteshvara's left eye.” Tārā manifests in many different forms. In Tibet, these forms included Green Tārā's manifestation as the Nepalese Princess (Bhrikuti), and White Tārā's manifestation as the Chinese princess Kongjo (Princess Wencheng). Tārā is also known as a saviouress, as a heavenly deity who hears the cries of beings experiencing misery in saṃsāra. https://thongdrol.org/praises-to-the-21-tara-benefits-of-its-recitation/

Avalokiteshvara Compassion Mantra chanted 108 times beautifully by the amazing Hrishikesh Sonar — with stunning meditative images of the Great Compassionate Bodhisattva. His compassion mantra is Om Mani Padme Hum. This is considered the most precious of all mantras, chanted millions of times daily by people around the world, and found in nearly all prayer wheels.Avalokiteshvara (Avalokiteśvara (Sanskrit: अवलोकितेश्वर) In Tibet, he is known as Chenrézik on Chenrezig. In East Asia, he or she is commonly known as Guānshìyīn or Guānyīn. Due to Avalokitesahvara's vast compassion, she or he can appear in any form and manifests in at least 108 forms.Transcript of Introduction: “Avalokiteshvara's boundless compassion for all beings is the ultimate expression of Bodhichitta and the ideal manifestation of the Bodhisattva hero. His mantra is the highest expression of Metta, or love, and Karuna, or Compassion.Listen or chant along with the Sanskrit version of his mantra — famous for generating boundless compassion, chanted beautifully by Hrishikesh Sonar:Om Mani Padme Hum”Support the show

#84 Avalokiteshvara - Historia del arte con Kenza Representar la compasión. Historia del arte con Kenza - Obras que encienden el asombro. Una serie sobre el arte a través de la historia y las culturas. Se presentarán obras que trascienden el tiempo por su belleza y por lo que nos cuenta. Nos puedes seguir a través de la cuenta Instagram Historia.del.arte.con.kenza, para descubrir las obras del podcast y muchas más. Producido por @RojoVenado See acast.com/privacy for privacy and opt-out information.

In the Heart Sutra, Avalokiteshvara tells his friend Shariputra about the moment he awakened to emptiness. In this talk, Jonathan Prescott explores what these two ancient spiritual friends woke up to and how we can touch the same transformative insight in our modern lives.

In this episode I travel to the Himalayan Kingdom of Bhutan, where I visit world renowned Bhutanese author Ashi Kunzang Choden at her family seat of Ogyen Choling in the Tang Valley, Bumthang. Ashi gives a tour of her home, which her family have occupied for hundreds of years, including a rare look into a remarkable multi-story temple with rich religious frescos, sacred artefacts, and entire floors dedicated to Tara and Guru Rinpoche. Ashi also recounts her remarkable life that embodies so much of Bhutan's recent history. Ashi was born into a family of feudal lords, witnessed the reformations of the 1950s, was educated in Catholic convents in India, and worked for the United Nations, before returning to her family home which she now runs as a cultural centre and guest house. Ashi also recalls the spiritual advice given to her by Dudjom Rinpoche, reveals why her exposure to Christianity opened her up to the heart of Buddhism, and discusses the impact of feminist thought on her perspective of Bhutanese culture and her place in it. … Video version: www.guruviking.com/podcast/152-voice-of-bhutan-ashi-kunzang-choden Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'.
 … Topics include: 00:00 - Intro 01:13 - About Ogyen Choling 04:53 - Entering the temple 06:15 - The main temple featuring Buddha Shakyamuni, Dorje Lingpa, & Longchenpa 08:55 - Bardo Thodol fresco 09:28 - Sacred relics 12:49 - Frescoes of Guru Rinpoche and Kalachakra Shambala 16:53 - The Tara temple with unique family statues 18:36 - Frescos of the 84 Mahasiddhas, Avalokiteshvara, & the Buddha 20:44 - History of Ashi's family temple 22:26 - Preservation of Dorje Lingpa's texts 26:43 - Tour of the family museum 28:14 - About the local spirits 30:48 - Pre-reformation life of self-sufficiency 32:44 - Effects of global warming on crops 35:14 - Rice, grain, and alcohol practices 38:16 - History of Ashi's family 42:44 - Ashi's memories of Bhutan's reformations 46:43 - Education at Catholic convents for 11 years 50:28 - Opening to Buddhism to through Christianity 53:41 - Meetings with great Lamas and the advice of Dudjom Rinpoche 01:00:03 - Ashi on feminism 01:06:28 - Ashi's writing career 01:11:19 - Ashi's closing remarks 

… To find out more about Ashi Kunzang Choden, visit: - https://www.olingheritagehouse.com/about - https://www.riyangbooks.com/ … For more interviews, videos, and more visit: - www.guruviking.com Music ‘Deva Dasi' by Steve James

What are the three key aspects of Buddhist Practice? What Bodhisattvas represent these key foundations in Buddhism? How can we bring them into our lives? In this Buddha Weekly video, we introduce the Three Lords of the World, Avalokiteshvara, Manjushri and Vajrapani, the Three Great Bodhisattvas. We also present their mantras, here chanted together beautifully by Hrishi.Wisdom, Compassion and Powerful ActivityCultivating Wisdom, Compassion and Activity are the key aspects of Buddhist Practice. These are represented by the “Three Lords of the World” — the three great Bodhisattva heroes who promised to remain in Samsara until all sentient beings are rescued. The Three Lords of the World are Manjushri, Bodhisattva of Wisdom; Avalokiteshvara, Bodhisattva of Compassion; and Vajrapani, Bodhisattva of Power and activities.Why these Three Out of the Eight Great OnesIn Buddhism, especially Mahayana, the three great Bodhisattvas, called the Three Lords of the World, are the most important practice. Why? Because they remain in our world, working to help us, and their focus is to empower wisdom and compassion.There are Eight Great Bodhisattvas, traditionally, in Buddhism, but, in many temples and practices, the Three Lords of the World are preeminent.Support the show

Today's motivation is to find happiness. Audio Source More about Dalai Lama: The Dalai Lamas are believed by Tibetan Buddhists to be manifestations of Avalokiteshvara or Chenrezig, the Bodhisattva of Compassion and the patron saint of Tibet. Bodhisattvas are realized beings, inspired by the wish to attain complete enlightenment, who have vowed to be reborn in the world to help all living beings. Quote of the Day: "Judge your success by what you had to give up in order to get it.” - Dalai Lama Leave a review Support via Patreon --- Support this podcast: https://anchor.fm/motiv8/support

Theme: Love Artwork: The All-Seeing Lord, Avalokiteshvara; Tibet; 12th century; copper alloy; Rubin Museum of Art; [http://therubin.org/33q] Teacher: Rebecca Li The Rubin Museum presents a weekly online meditation session led by a prominent meditation teacher from the New York area, with each session focusing on a specific work of art. This podcast is a recording of the live online session and includes an opening talk and 20-minute sitting session. The guided meditation begins at 21:44. This meditation is presented in partnership with Sharon Salzberg, teachers from the NY Insight Meditation Center, the Interdependence Project, and Parabola Magazine. To attend a Mindfulness Meditation online session in the future or learn more, please visit our website at RubinMuseum.org/meditation. If you would like to support the Rubin Museum and this meditation series, we invite you to become a member and always attend for free. Have a mindful day!

Born of the tears of Avalokiteshvara, Green Tara with her sister White Tara, stayed upon the Earth to guide and support people with their journey to enlightenment. White Tara does this by radiating love and compassion, reminding us all of the infinite love we are born of. While Green Tara reminds us that while we are part of this world and its physical energies, we can act with awareness and with the divine energies within us.

Theme: Love Artwork: MThe All-Seeing Lord, Avalokiteshvara; Tibet; 12th century; copper alloy; Rubin Museum of Art; [http://therubin.org/33q] Teacher: Rebecca Li  The Rubin Museum presents a weekly online meditation session led by a prominent meditation teacher from the New York area, with each session focusing on a specific work of art. This podcast is a recording of the live online session and includes an opening talk and 20-minute sitting session. The guided meditation begins at 21:44.  This meditation is presented in partnership with Sharon Salzberg, teachers from the NY Insight Meditation Center, the Interdependence Project, and Parabola Magazine.  To attend a Mindfulness Meditation online session in the future or learn more, please visit our website at RubinMuseum.org/meditation.  If you would like to support the Rubin Museum and this meditation series, we invite you to become a member and always attend for free.  Have a mindful day!

Great Sage from the Land of Snows Lama Tsongkhapa — an ideal practice. His story, praise, practice, and mantras sung by the amazing Yoko Dharma. In these difficult times, we need practices that generate the healing powers of Compassion, Wisdom and Power. These are usually personified, from a Mahayana Buddhist point-of-view in the Enlightened forms of Chenrezig for Compassion, Manjushri for Wisdom, and Vajrapani for Power. Or, in the profound practice of the Buddha from the Land of Snows, Lama Je Tsongkhapa, who is an emanation of all three. Come along with us now as we celebrate the life and practice of the Great Sage from the Land of Snows, and finish with a visualization and chanting of the Migstema.Before we begin, if you like this presentation, please like, subscribe and turn on notifications. Please consider supporting Buddha Weekly's mission, Spread the Dharma, on Patreon, at Patreon.com slash Buddha Weekly In the land of snows, in the year 1357, a boy who would come to be known as Lama Tsongkhapa was born to a Mongolian father and a Tibetan mother in Amdo, Tibet. He would come to be revered as the Buddha from the Land of Snows, and an incarnation of all three of the Great Bodhisattvas: Manjushri, Avalokiteshvara and Vajrapani. His practice, today, embodies the qualities of these great ones: Wisdom, Compassion, and Power. He is equally revered for his vast library of Enlightened teachings in written form. Lama Tsongkhapa's birth was prophesized by both Buddha Shakyamuni and Guru Rinpoche according to texts, including the Manjushri Root Text. Buddha Shakyamuni prophesized, "After I pass away and my pure doctrine is absent, you will appear as an ordinary being, performing the deeds of a Buddha, and establishing the Joyful Land, the great Protector, in the Land of the Snows."In these difficult times, many famous gurus, lamas and teachers suggest this very powerful, yet accessible practice. The practice does not require initiation or empowerment—although the guidance of a teacher and initiation are beneficial. Kyabje Lama Zopa Rinpoche advised: “If one keeps even a drop of the nectar of the name of this holy being Lama Tsongkhapa in a devotional heart, it plants the seed of liberation and one receives the fortune to practice and enjoy happiness from this life up to enlightenment.” Historically, Lama Tsongkhapa is among the greatest of the sages of the Land of Snows. He authored numerous exhaustive and profound texts covering everything from Lamrim to Secret Tantra — all of the key teachings of sutra and tantra combined.Support the show

Beginning this episode with a reading from “The Tibetan Book of the Dead: The Great Book of Natural Liberation Through Understanding in the Between” Professor Thurman uses his translation as a guide to the rich spiritual and emotional tools found in the end-of-life traditions of Asia and in the Vajrayana sciences and practices of India and Tibet. Podcast includes: an invocation of and teaching on the greatly compassionate beings found Buddhism, Christianity, Hinduism, Islam, Judaism, and globally in the indigenous traditions of the Shamans, an introduction to the subtle body system of the yogic sciences for transmuting the three poisonous addictions, an overview of the eight dissolution states of death and their relationship to birth and life, sleep and dream yogas, and a discussion of the inter-relationship of particle physics, quantum entanglement, emptiness, and the psycho-physical experiences of bliss. Episode concludes with an in-depth explanation of the channels, winds and drops of the subtle body and mind as taught in esoteric Buddhism, as in the mis-titled “Tibetan Book of the Dead”. Hey Noble Ones: Jesus, Avalokiteshvara and All Buddhas - Ep. 279 of the Bob Thurman podcast was recorded during the on-going Tibet House US | Menla Online “Bardo” teachings with Andrew Holecek, available via www.teachable.com. To learn more about Robert A.F. Thurman's classic retreat audio recordings, please visit www.soundstrue.com or new audio book version of “Liberation Through Understanding in the Between: Tibetan Book of the Dead” by Penguin Audio, please visit: www.bobthurman.com.

Thank you for listening. These Dharma talks were recorded at Muddy Water Zen Buddhist temple in Royal Oak, Michigan. Learn more about Buddhism, the Korean Taego order, or our Temple at www.muddywaterzen.org

In what way can Guan Yin Avalokiteshvara, the compassionate Bodhisattva, save and protect us from every danger? What ten great dangers does the Merciful Compassionate Kuanyin save us from? How can we invoke her help? Which sutra mentions the 10 Great Protections?Before we begin, if you like this video, please subscribe to the Buddha Weekly channel, and turn on notifications. Buddha Weekly. Helping to spread the Dharma!Millions of devotees around the world call on the name of Guan Yin (Kuanyin) Goddess of Mercy, in times of need, fear, or despair. Aside from her best-known role as Compassion embodied — she is, after all, none other than Avalokiteshvara — she also protects against the ten great fears. Interestingly, one of the 10 great protections is protection from politics!Avalokiteshvara also called Guanyin, Chenrezig, Kannon, and many other names, is immediately synonymous with the word Bodhisattva. He or She is the quintessential Bodhisattva — the superhero savior. His fame was first well established by Shakyamuni Buddha in the 25th Chapter of the wondrous Lotus Sutra, where Buddha makes it clear that Guanyin is ready to rescue all sentient beings.Even Avalokiteshvara's name is virtually the definition of a Bodhisattva — “Perceiver of the World's Suffering.” He — or She since the ideal Bodhisattva is gender-flexible — is not just the “listener” of all of our suffering; the great Bodhisattva is the original “Savior”The Ten great protections, as they are called in the Lotus Sutra, are the protective actions of a Mother protecting her children. Like a Mother, she doesn't question her child's integrity — even going so far as to rescue her sons and daughters from prison. Guan Shi Yin is famous for rescues from harm — especially well known for rescues of anyone who calls out her name. Her devotees tell hundreds of tales of her rescues. When in trouble, they might simply call out her name praise:Namo Guan-Shi-Yin Pusa.Some Buddhists might see Guanyin as a Father, as Avalokiteshvara or Chenrezig. There is no difference, as all Buddhas can appear in any form. His or Her mantra (there is no difference) is often known as the "compassion mantra": Om Mani Padme Hum Support the show (https://www.patreon.com/BuddhaWeekly)