Podcasts about Manjushri

This teaching was given by Lama Zopa Rinpoche at Lama Tsonkhapa Institute in Italy as part of the Ganden Lha Gyama retreat between September 3-30, 2004.00:00:01 The Migtsema prayer, composed by Lama Tsongkhapa, is the king of prayers that embodies the essence of the 84,000 teachings of the Buddha.00:33:40 At Lama Tsongkhapa's birthplace Kumbum, a tree grew from his birth blood with 100,000 images of Manjushri and mantras on its leaves, indicating he is the emanation of Manjushri.00:37:44 Before Lama Tsongkhapa's birth, his mother dreamt of a Chinese monk from Wutai Shan (Manjushri's holy place) dissolving into her, signifying that the child is Manjushri's emanation.00:49:50 In the tradition of secret mantra, one must accept that all the buddhas are one mind. The previous lama of Sägyu tantric college added the line about Vajrapani to Migtsema and it became a five-line Migtsema. Gyalwa Ensapa's disciple wrote the nine-round migtsema.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Ep. 233 | In the last episode of the Path of Love Series with A. H. Almaas, Hameed explores the themes he introduced in the later chapters of his new book, The Inner Beloved. Hameed clarifies the role of mind on the path of heart (the mind is bedazzled and awed; the heart open), and details what happens when we reach the beloved, like “falling in love with everything” and experiencing the absolute as a “coming home” (even though there's no one there!). We learn that, on the path of love, no matter what we do or don't do, a heart-driven force beyond the mind is pulling us onward. Once we arrive, we realize the beloved has always been there—which is why our heart has been longing for the beloved all along.Hameed explains that on the path of love, nonduality becomes intimacy—reality itself is pure intimacy, he says—and in fact, the nonbeingness of the beloved is the ultimate truth of reality. In a state of mystical poverty, we discover that all we are and have ever been has been borrowed from the beloved. The culmination of this Path of Love Series ends very beautifully, the love and intimacy of the beloved pervading Hameed's words and the images he conjures for us. “The world is simply the luminosity of the beloved,” Hameed says. In listening to him, we share in some of the wonderful sense of coming home he experienced, a little of the radiant luminosity, too, and his own ongoing excitement over the ever unfolding mystery of the divine. Recorded April 9, 2026.“We can be in the lap of the beloved and still enjoy life—loving everything from that place.”Topics & Time StampsIntroducing the 4th dialogue in the Path of Love Series with A. H. Almaas, focusing on the role of mind and the culmination of the path (00:49)On the path of love you are heart-driven by forces that mind cannot fathom (01:39)Hameed's experience of falling in love with everything and experiencing the absolute as if “coming home” (03:00)The mind is bedazzled by the Mystery and recognizes its limitation in relation to the heart (08:20)When you get there, you realize the beloved has always been there (11:46)Emptiness beyond normal emptiness: Hameed calls this “absence” (13:05)The great liberation: where there's nothing more to dissolve (17:18)As we are pulled, the love deepens & intensifies; we drown in the passion (22:06)Mystical poverty: the soul recognizes all of its qualities are borrowed from the beloved (25:05)What is right relationship between the realized heart and a healthy mind? (25:51)Krishnamurti would talk about no mind—but he was always using mind (28:40)Cutting through illusion & Hameed's transmission from Manjushri (30:29)True mind: knowing in the moment (38:43)Dissolving dichotomies into wholeness: the world is simply the luminosity of the beloved (43:31)The ultimate truth of reality: the nonbeingness of the beloved (50:21)When tantra is enhanced by real love, then you can dissolve into the vastness (53:30)Stabilizing the realization is the second stage, actualizing the realization and not going back to the “doer” is the third stage (58:51)The dissolution of self doesn't necessarily last: humility is an important step towards making the realization more constant (01:00:46) Nonbeing is the essence of intimacy: being completely one with the inner beloved (01:03:43)On the path of love, nonduality becomes intimacy; reality itself is pure intimacy (01:06:22)For fans of the A. H. Almaas Wisdom Series, the Wisdom Series, based on Hameed's book The Inner Journey Home, will be continued in June 2026.Resources & ReferencesA. H. Almaas, The Inner Beloved: The Heart's Journey to Divine UnityPrevious Deep Transformation Path of Love dialogues: Entering the Path of Heart, Emptying the Heart of All that Obscures the Inner Beloved & Dissolving into Bliss: The Ecstasy of Ego DeathKabir, Indian mystic and poet, Songs of KabirRumi, The Book of Love: Poems of Ecstasy and LongingFakhr al-Din Iraqi, Persian Sufi poet, Divine FlashesSt. John of the Cross, The Dark Night of the SoulKrishnamurti, Indian spiritual figure, speaker, and writerManjushri, bodhisattva of discriminating wisdom, wielding the sword of discriminationAvalokiteśvara, principle bodhisattva in Buddhism, associated with Great CompassionVajrapāṇi, principal bodhisattva in Mahayana & Vajrayana Buddhism, embodying the condensed power, energy, and strength of all the BuddhasJigme Lingpa, a central figure in the Nyingma School of Tibetan BuddhismProclus, Neoplatonic philosopher who hierarchically structures all levels of reality, including the complex subdivisions of the intellectHuston Smith, “The larger the island of knowledge, the longer the shoreline of wonder,” from Beyond the Post-Modern Mind---Deep Transformation's Path of Love Series with A. H. AlmaasDeep Transformation's Path of Love Series with A. H. Almaas begins with an overview of Hameed Ali's Love Trilogy — Love Unveiled, Nondual Love, and The Inner Beloved — to orient us on the spiritual path of love unique to Hameed Ali and the Diamond Approach, then delves into the profound and deeply touching topics Hameed addresses in his most recent book, The Inner Beloved, published in February 2026. Listeners may want to get a copy of this book, to study and follow along on this extraordinary path of awakening. Also, if you are interested in taking a course on The Inner Beloved in the fall of 2026, you can register your interest here: https://da.pages.ontraport.net/inner-beloved-interest.---Special Diamond Approach Course Discount...

This teaching was given by Lama Zopa Rinpoche at Lama Tsonkhapa Institute in Italy as part of the Ganden Lha Gyama retreat between September 3-30, 2004.00:00:00 Rinpoche gives an extensive teaching on benefits of offerings. As taught by Manjushri to Lama Tsongkhapa, the quick path to enlightenment involves purifying obstacles, collecting merit, and one-pointedly requesting the guru's blessings, and even offering one flower to a Buddha leads to the entire path to enlightenment and continues to bring benefit endlessly.00:46:33 A life without compassion, even with a human body, is empty. Therefore, regardless of one's level of Dharma knowledge, compassion is the most important practice, as it brings happiness to all beings and naturally fulfills one's own wishes up to enlightenment. Rinpoche also emphasizes the importance of wisdom and demerits of self-cherishing.02:06:40 Rinpoche continues teaching on the benefits of offering practice and leads an extensive offering practice and gives commentaries on how to do it step by step.03:02:15 Rinpoche leads the practice of rejoicing in the realizations of Lama Tsongkhapa.03:06:50 Rinpoche continues leading Lama Tsongkhapa Guru Yoga and ends with extensive dedications.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Geoffrey Shugen Arnold, Roshi – ZMM – 3/1/26 – What did Vimalakirti say when Manjushri asked him to speak? In our own lives, how do we find freedom amid the dualities we encounter—sick or well, right or wrong, left or right? And what does the nonduality of form and emptiness reveal? When nothing stands opposed, where is the other side? In this talk, Shugen Roshi explores the nonduality of wisdom and compassion, and the selfless quality that makes each inseparable from the other. – From The Blue Cliff Record, Case 84: Vimalakirti’s Gate of Nonduality.

Onryu Mary Stares helps us understand why external peace is impossible without first addressing the "war" occurring inside—the aggression and destructive emotions within our own heart. She offers several key approaches to support this effort:Navigating the Kleshas: Mary identifies aggression as a "cold, critical, and fixed" mind and encourages practitioners to acknowledge this and other destructive emotions (pride, craving, jealousy, and ignorance) rather than skipping over themThe Wisdom of Manjushri: She uses the imagery of the bodhisattva Manjushri and his sword to illustrate how wisdom can be "cutting" and clear without being aggressive, provided it is used with a "pure heart" to perform appropriate actionsPractical Tools for Peace: A number of actionable methods for maintaining a peaceful internal posture during conflict are discussed, such as the STOP practice (Stop, Take a breath, Observe, Proceed) and Pema Chödrön's guidance to remain "embodied, present, and kind."Transforming Personal Conflict: Through personal stories of facing workplace hostility and homophobic harassment, Mary demonstrates how meeting aggression with awareness and sadness—rather than counter-aggression—can prevent the creation of negative karma and lead toward wholeness and relationship______________Onryu Mary Stares first arrived at Tassajara in the summer of 2000, following a period of residential practice at Gampo Abbey in Nova Scotia, Canada. After a number of years of coming and going she requested priest ordination and with that request committed to live and work in residence at San Francisco Zen Center for a number of years. Mary has lived and practiced at all three of the SFZC temples and has lived in a number of other Buddhist communities since 1999. A carpenter by trade, Mary was ordained as a Zen priest in 2010 by Arlene Lueck and Myogen Steve Stücky. Mary was Shuso (Head Student) for the Winter 2015 Practice Period at Tassajara. She most recently served as Director of City Center and is currently Tanto (Head of Practice) at City Center. ______________  To support our efforts to share these talks with LGBTQIA audiences worldwide, please visit https://gaybuddhist.org/There you can:   Donate  Learn how to participate live  Find our schedule of upcoming speakers  Join our mailing list or discussion forum Enjoy over 900 recorded talks dating back to 1995CREDITSAudio Production: George HubbardProducer: Tom BrueinMusic/Logo/Artwork: Derek Lassiter

This dharma discourse was given by the Rev. Do'on Roshi at the Buddhist Temple of Toledo on October 11, 2025 during monthly sesshin. In this talk Do'on Roshi discusses nonduality with Manjushri, who asks: "How should a bodhisattva regard all living beings?"  If you would like to learn more about the Buddhist Temple of Toledo or to make a donation in support of this podcast please visit buddhisttempleoftoledo.org.

Citações e trechos do livro “Living is Dying”, de Dzongsar Jamyang Khyentse.Dzongsar Jamyang Khyentse Rinpoche ou Thubten Chökyi Gyamtso, é um grande mestre da linhagem Nyingma do budismo tibetano, cineasta e escritor.Nascido em 1961, em Khenpajong (leste do Butão), é o filho mais velho de Thinley Norbu.Aos sete anos, foi reconhecido por Sua Santidade Sakya Trizin como a principal encarnação de Dzongsar Jamyang Khyentse Chökyi Lodrö, o herdeiro espiritual de uma das mais influentes e admiradas encarnações de Manjushri (o Buda da Sabedoria).Até a idade de doze anos, Dzongsar estudou no Mosteiro do Palácio do Rei de Sikkim no nordeste da Índia, onde estudou com vários mestres contemporâneos influentes como Dudjom Rinpoche, Dalai Lama e Dilgo Khyentse que considera ser seu principal mestre. Ainda adolescente, Dzongsar construiu um pequeno centro de retiro em Ghezing em Sikkim e logo começou a viajar e ensinar pelo mundo.Em 1989, Dzongsar fundou a Siddhartha's Intent, uma associação budista internacional de centros sem fins lucrativos, a maioria das quais são sociedades e instituições de caridade, com a intenção principal de preservar os ensinamentos budistas, bem como aumentar a conscientização e a compreensão dos muitos aspectos do ensinamento budista além dos limites das culturas e tradições.Como cineasta, Dzongsar estudou com o italiano Bernardo Bertolucci; e seus dois filmes principais são “A Copa” (1999) e “Traveller e Magicians” (2003).Dzongsar Rinpoche é famoso pela liberdade descontraída com que se move entre culturas e povos e por sua dedicação incansável em trazer a filosofia e o caminho da iluminação para qualquer pessoa com um coração aberto.

(Spirit Rock Meditation Center) We first hear from a member of the community about how he is experiencing and responding to what's happening in the larger society and world in our times. We then fairly briefly review last week's session, first identifying the three traditional areas of training--in wisdom, meditation, and ethics--and how each can be important resources for responding to what's happening in our own experience and in our society and world. We focus especially on reviewing our exploration of "ethical practice," responding in our everyday lives and in the larger society and world in caring and compassionate ways. We then explore the traditional figure of the bodhisattva as one who brings together deep commitments both to awakening and to helping others--helping others both in awakening and in terms of their life needs. We look at examples of bodhisattva vows from Theravada, Japanese Zen, and Vietnamese traditions, as well as from passages from Shantideva's "Guide to the Bodhisattva's Way of Life." We show images of archetypal bodhisattvas such as Avalokiteshvara, Tara, Kwan Yin, and Manjushri and discuss the ten ways of training of the Mahayana bodhisattva. We suggest a number of contemporary exemplars of the bodhisattva vocation, and invite participants to develop their own personalized bodhisattva vows. The talk is followed by discussion.

(Spirit Rock Meditation Center) We first hear from a member of the community about how he is experiencing and responding to what's happening in the larger society and world in our times. We then fairly briefly review last week's session, first identifying the three traditional areas of training--in wisdom, meditation, and ethics--and how each can be important resources for responding to what's happening in our own experience and in our society and world. We focus especially on reviewing our exploration of "ethical practice," responding in our everyday lives and in the larger society and world in caring and compassionate ways. We then explore the traditional figure of the bodhisattva as one who brings together deep commitments both to awakening and to helping others--helping others both in awakening and in terms of their life needs. We look at examples of bodhisattva vows from Theravada, Japanese Zen, and Vietnamese traditions, as well as from passages from Shantideva's "Guide to the Bodhisattva's Way of Life." We show images of archetypal bodhisattvas such as Avalokiteshvara, Tara, Kwan Yin, and Manjushri and discuss the ten ways of training of the Mahayana bodhisattva. We suggest a number of contemporary exemplars of the bodhisattva vocation, and invite participants to develop their own personalized bodhisattva vows. The talk is followed by discussion.

(Spirit Rock Meditation Center) We first hear from a member of the community about how he is experiencing and responding to what's happening in the larger society and world in our times. We then fairly briefly review last week's session, first identifying the three traditional areas of training--in wisdom, meditation, and ethics--and how each can be important resources for responding to what's happening in our own experience and in our society and world. We focus especially on reviewing our exploration of "ethical practice," responding in our everyday lives and in the larger society and world in caring and compassionate ways. We then explore the traditional figure of the bodhisattva as one who brings together deep commitments both to awakening and to helping others--helping others both in awakening and in terms of their life needs. We look at examples of bodhisattva vows from Theravada, Japanese Zen, and Vietnamese traditions, as well as from passages from Shantideva's "Guide to the Bodhisattva's Way of Life." We show images of archetypal bodhisattvas such as Avalokiteshvara, Tara, Kwan Yin, and Manjushri and discuss the ten ways of training of the Mahayana bodhisattva. We suggest a number of contemporary exemplars of the bodhisattva vocation, and invite participants to develop their own personalized bodhisattva vows. The talk is followed by discussion.

Trechos do livro “What Makes You Not a Buddhist”, de Dzongsar Jamyang Khyentse.Dzongsar Jamyang Khyentse Rinpoche ou Thubten Chökyi Gyamtso, é um grande mestre da linhagem Nyingma do budismo tibetano, cineasta e escritor.Nascido em 1961, em Khenpajong (leste do Butão), é o filho mais velho de Thinley Norbu.Aos sete anos, foi reconhecido por Sua Santidade Sakya Trizin como a principal encarnação de Dzongsar Jamyang Khyentse Chökyi Lodrö, o herdeiro espiritual de uma das mais influentes e admiradas encarnações de Manjushri (o Buda da Sabedoria).Até a idade de doze anos, Dzongsar estudou no Mosteiro do Palácio do Rei de Sikkim no nordeste da Índia, onde estudou com vários mestres contemporâneos influentes como Dudjom Rinpoche, Dalai Lama e Dilgo Khyentse que considera ser seu principal mestre. Ainda adolescente, Dzongsar construiu um pequeno centro de retiro em Ghezing em Sikkim e logo começou a viajar e ensinar pelo mundo.Em 1989, Dzongsar fundou a Siddhartha's Intent, uma associação budista internacional de centros sem fins lucrativos, a maioria das quais são sociedades e instituições de caridade, com a intenção principal de preservar os ensinamentos budistas, bem como aumentar a conscientização e a compreensão dos muitos aspectos do ensinamento budista além dos limites das culturas e tradições.Como cineasta, Dzongsar estudou com o italiano Bernardo Bertolucci; e seus dois filmes principais são “A Copa” (1999) e “Traveller e Magicians” (2003).Dzongsar Rinpoche é famoso pela liberdade descontraída com que se move entre culturas e povos e por sua dedicação incansável em trazer a filosofia e o caminho da iluminação para qualquer pessoa com um coração aberto.

Trechos do livro “What Makes You Not a Buddhist”, de Dzongsar Jamyang Khyentse.Dzongsar Jamyang Khyentse Rinpoche ou Thubten Chökyi Gyamtso, é um grande mestre da linhagem Nyingma do budismo tibetano, cineasta e escritor.Nascido em 1961, em Khenpajong (leste do Butão), é o filho mais velho de Thinley Norbu.Aos sete anos, foi reconhecido por Sua Santidade Sakya Trizin como a principal encarnação de Dzongsar Jamyang Khyentse Chökyi Lodrö, o herdeiro espiritual de uma das mais influentes e admiradas encarnações de Manjushri (o Buda da Sabedoria).Até a idade de doze anos, Dzongsar estudou no Mosteiro do Palácio do Rei de Sikkim no nordeste da Índia, onde estudou com vários mestres contemporâneos influentes como Dudjom Rinpoche, Dalai Lama e Dilgo Khyentse que considera ser seu principal mestre. Ainda adolescente, Dzongsar construiu um pequeno centro de retiro em Ghezing em Sikkim e logo começou a viajar e ensinar pelo mundo.Em 1989, Dzongsar fundou a Siddhartha's Intent, uma associação budista internacional de centros sem fins lucrativos, a maioria das quais são sociedades e instituições de caridade, com a intenção principal de preservar os ensinamentos budistas, bem como aumentar a conscientização e a compreensão dos muitos aspectos do ensinamento budista além dos limites das culturas e tradições.Como cineasta, Dzongsar estudou com o italiano Bernardo Bertolucci; e seus dois filmes principais são “A Copa” (1999) e “Traveller e Magicians” (2003).Dzongsar Rinpoche é famoso pela liberdade descontraída com que se move entre culturas e povos e por sua dedicação incansável em trazer a filosofia e o caminho da iluminação para qualquer pessoa com um coração aberto.

Venerable Robina answers questions from students and part of a teaching on purification and emptiness, one afternoon during the Lawudo Trek in Nepal. Questions - about karma and rebirth, can an animal be born as human, the Manjushri mantra, and is a guru-disciple relationship relevant in the modern world?  Lawudo Trek, Nepal, 28th March 2019.

 This Teisho was given by the Reverend Karen Do'on Weik Roshi at the Buddhist Temple of Toledo on April 3, 2024. In this talk Do'on Roshi finishes her discussion on the 43rd case from the Mumonkan (aka The Gateless Gate) known as Shushan's Short Bamboo Staff.   If you would like to learn more about the Buddhist Temple of Toledo or to make a donation in support of this podcast please visit buddhisttempleoftoledo.org.

Epilogue: Manjushri's Burden from Journey of Insight Meditation by Eric Lerner I SET THE CHAIN SAW down on the stump of the tree which I had just felled and sat down on the log to drink from my canteen. It was the very same orange water bag I had purchased to take with me to India two years ago. I looked up through the bare November trees at the sun edging toward the apex of its low autumn arc. Then I looked at the piles of cordwood I'd accumulated along the road during the past months. There would certainly be enough for the stoves before the first snowfall. Satisfied, I picked up my saw and headed back to the house. ... by Eric Lerner 2025 20 minutes 58 seconds Listen to Streaming Audio Your browser does not support the audio element. Download Audio (10.2MB) Audio copyright, 2025 Pariyatti View the book, eBook and free PDF download. You can also find it at Amazon worldwide using this link: http://a-fwd.com/com=pariyatti-20&asin=B0CJL9SG5D. About Eric Lerner. View more books and audio resources available in the Pariyatti bookstore.

I have been contemplating being stuck. You know that feeling that something else should be happening. Something more, or different, or better. The sense that whatever is happening is somehow wrong, or bad, or amiss in some way.The sense of being stuck can even manifest as an over-identification with the hope for growth or healing in a particular area of life.I want to share a koan from the mumonkan. It's an old buddhist folktale, that offers some playfulness and insight to this dynamic of being stuck and trying to get unstuck.Mumonkan CASE 42: Stuck in SamadhiCase: Once in the ancient days of the World-Honored One, Manjushri went to the place where Buddhas were assembled and found that all the Buddhas were departing for their original dwelling places. Only a young woman remained, sitting in samadhi close to Shakyamuni Buddha's throne. Manjushri asked the Buddha, “Why can that woman be near the Buddha's throne while I cannot?” The Buddha said, “Just awaken her and raise her up out of samadhi and ask her yourself.”Manjushri walked around the woman three times, snapped his fingers once, took her up to the Brahman heaven, and exerted all his supernatural powers, but he could not bring her out of samadhi.The World-Honored One said, “Even a hundred or a thousand Manjushris would not be able to bring her out of samadhi. Down below, past twelve hundred million lands as innumerable as the sand of the Ganges, is the Bodhisattva Mômyô (Delusive Wisdom). He will be able to arouse her from her samadhi.”Instantly the Bodhisattva Mômyô emerged out of the earth and made a bow to the World-Honored One, who then gave his command. The Bodhisattva went before the woman and snapped his fingers once. At this, the woman came out of samadhi.Mumon's Commentary: Old Shakya plays a country drama on stage, but people of shallow realization cannot appreciate it. Just tell me: Manjushri is the teacher of the Seven Buddhas; why can't he bring the woman out of her samadhi while Mômyô, who is the bodhisattva of delusive wisdom, can? If you can grasp this completely, you will realize that surging delusive consciousness is nothing other than greatest samadhi.Like all koans, there are many ways to read this. And we are often invited to take the perspective of all of the characters in the koan. So, who in the koan actually thinks the woman is stuck? She doesn't seem to. The Buddha doesn't seem to. Manjushri is quite bent out of shape by this woman's samadhi.Now, the point of the koan isn't to analyze who is right and wrong here, or think too much about what it is about. Koans are meant to be brought inside. So one way of working with this is to see all these characters as parts of us.I think we all have a part like Manjushri. A part that is good at finding the problem, of diagnosing, of trying to fix.There might be aspects of your life or spiritual practice that this part is keeping track of. Where it feels you are stuck. If we were to inquire where in your life you are feeling stuck (could be in your relationships, in you career, in your spiritual practice, in your home life, in your experience right now?) We would meet this inner Manjushri.It starts with a seeming commonplace thought—this shouldn't be happening, something is wrong!Manjushri is a wise part, as the koan goes, he is the teacher of the past seven buddhas. This part of us knows a lot of spiritual maneuvers, a lot of tricks to get you unstuck.for example: take deep breaths, practice metta, imagine your body is made of light, see it as a dream, feel the space around the feelingManjushri knows all of the tools in the spiritual toolkit. And, he's operating with that belief— that this shouldn't be happening, you shouldn't be feeling this way.That you need to fix it, get rid of it, change it.This koan is showing us, an experience that we probably all know: that when we are trying to get something that we don't like to go away or change using spiritual practice, it often appears to grow stronger.So the Buddha here, that wise and compassionate aspect of being, says even 100 thousand wise Manjushri's wouldn't be able to get her unstuck.But there is a being, the bodhisattva of delusive wisdom, who lives in the depths of the earth, they will be able to do it.So who is this being, bodhisattva means awakening being, so we have the awakened energy of delusive wisdom.But, what is delusive wisdom?The zen the teachings say you must become like a fool, an idiot.Forget all that accumulated knowledge.Forget even the names for things.Slip below all thoughts and distinctions.To the place before right/wrong, good/bad, success/failurebefore buddha/delusion, wise one / idiot, woman/man.What is this place?Out before ideas of right and wrong there is a field, i'll meet you there—RumiThis is a place of true, fundamental acceptance.Spaciousness.This being isn't outraged that a woman is sitting near the buddha's throne, nor does it have an issue with her being stuck in samadhiDelusive wisdom is meeting her as she is. Momyo doesn't have some big agenda about what is supposed to be happening.Momyo is the aspect of our mind that just is.We sometimes call it the mind ground.Openness.When we meet our stuckness from a place of spacious acceptance, its allowed to change on its own.And so, the woman comes out of samadhi at the snap of delusive wisdoms fingers.It's hard for the thinking mind to believe that it can trust the simplicity of awareness itself, that there is medicine here.The mind thinks if we stop feeding our thoughts, or stop all of our doing—that we'll be stupid or inadequate in someway. There is wisdom in being no one special, in the openness of being itself—which is never stuck.…I'm Amy Kisei. I am a Zen Buddhist Teacher, Spiritual Counselor, Astrologer and Artist. I offer 1:1 Spiritual Counseling sessions using IFS and somatic mindfulness. I also offer astrology readings. Check out my website to learn more. I currently live in Columbus, OH and am a supporting teacher for the Mud Lotus Sangha.Summer Read— The Hidden Lamp: Stories from 25 Centuries of Awakened WomenJoin me starting on the Summer Solstice, Friday June 20th for a summer read of the Hidden Lamp. I hand selected 15 stories from the book that we will explore over the course of the summer.Weekly Online Meditation EventMonday Night Dharma — 6P PT / 9P ET Join weekly for drop-in meditation and dharma talk. We are currently exploring supportive practice forms for engaging the dharma in life outside of retreat.Feel free to join anytime. Event lasts about 1.5 hours. ZOOM LINKZen Practice opportunities through ZCOGrasses, Trees and the Great Earth Sesshin—August 11 - 17, in-person at Great Vow Zen Monastery (this retreat is held outdoors, camping is encouraged but indoor dorm spaces are available)In-Person in Columbus, Ohio through Mud Lotus SanghaInterdependence Sesshin: A Five Day Residential Retreat Wednesday July 2 - Sunday July 6 in Montrose, WV at Saranam Retreat Center (Mud Lotus is hosting its first Sesshin!)Weekly Meditations on Tuesday, Wednesday and Thursday 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

Venerable Robina recites Chanting The Names Of Manjushri for the swift return of Lama Zopa Rinpoche, there are many benefits from reciting this text. A copy of the text can be found here 

In this week's Wednesday Night Dharma Talk, during the Spring Practice Period, Sensei Ryotan Cynthia Kear draws our attention to the foundational importance of vows, urging us to “Trust yourself and your dedication to […]

Citações e trechos do livro “O que ‘não' faz de você Budista”, de Dzongsar Khyentse Rinpoche.Dzongsar Jamyang Khyentse Rinpoche ou Thubten Chökyi Gyamtso, é um grande mestre da linhagem Nyingma do budismo tibetano, cineasta e escritor.Nascido em 1961, em Khenpajong (leste do Butão), é o filho mais velho de Thinley Norbu.Aos sete anos, foi reconhecido por Sua Santidade Sakya Trizin como a principal encarnação de Dzongsar Jamyang Khyentse Chökyi Lodrö, o herdeiro espiritual de uma das mais influentes e admiradas encarnações de Manjushri (o Buda da Sabedoria).Até a idade de doze anos, Dzongsar estudou no Mosteiro do Palácio do Rei de Sikkim no nordeste da Índia, onde estudou com vários mestres contemporâneos influentes como Dudjom Rinpoche, Dalai Lama e Dilgo Khyentse que considera ser seu principal mestre. Ainda adolescente, Dzongsar construiu um pequeno centro de retiro em Ghezing em Sikkim e logo começou a viajar e ensinar pelo mundo.Em 1989, Dzongsar fundou a Siddhartha's Intent, uma associação budista internacional de centros sem fins lucrativos, a maioria das quais são sociedades e instituições de caridade, com a intenção principal de preservar os ensinamentos budistas, bem como aumentar a conscientização e a compreensão dos muitos aspectos do ensinamento budista além dos limites das culturas e tradições.Como cineasta, Dzongsar estudou com o italiano Bernardo Bertolucci; e seus dois filmes principais são “A Copa” (1999) e “Traveller e Magicians” (2003).Dzongsar Rinpoche é famoso pela liberdade descontraída com que se move entre culturas e povos e por sua dedicação incansável em trazer a filosofia e o caminho da iluminação para qualquer pessoa com um coração aberto.

Lama Zopa Rinpoche details the deep meaning of the mudras and explains that the essence of the merit field is the absolute guru. There's no deity separate from the guru.He reminds us of how precious it is to be born human and to hear the teachings. Yet, even once we hear them, there are still a lot of hardships. To understand and have faith depends on how much merit we've collected. For some, it's very easy to attain realizations. For others, it doesn't happen even over many lifetimes. It's a question of how much your mind is purified. It's the same with realizing that the guru is the Buddha. For some people, the minute they hear guru devotion, realization happens. For others, it's difficult to change. If the mind is purified, everything happens. It's like a mirror covered by dust; the more you clean away, the clearer the reflection. If we don't continuously collect merit, even if we have faith, we may lose it. Rinpoche advises us to follow Buddha's instruction on guru devotion and generate pure vision. He warns that even one small criticism or sign of disrespect towards the guru becomes very heavy negative karma, which will make it difficult to achieve realizations. Conversely, having unchangeable, indestructible devotion brings limitless skies of benefit. By looking at our guru as Manjushri or Maitreya Buddha, we create the cause to meet a guru exactly like Manjushri or Maitreya Buddha in the next life. Even for a person who has no intelligence, if they have the most important thing in life—unchangeable, indestructible devotion—this brings all success and fortunate intelligence.Rinpoche explains that without devotion, realizations don't happen. Like the seed that is burned, the sprout cannot arise. If devotion to the guru is lost, no matter how much you try to meditate, the mind remains very dry. It's like a stone under the ocean; the water doesn't go inside. Any experience that you had up to that point vanishes instantly. Having devotion protects and increases all the qualities. Thus, devotion is the sublime treasure. By having devotion, you can achieve any realization or happiness of future rebirths, liberation, and enlightenment. Like the hand collects grains, devotion collects extensive merits.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

MahaPariNirvana Part 9. Manjushri aids in Cunda's realizations, and yet Cunda continues to struggle in confidence of his own ability to awaken. “Buddhism Reference” – Now Available Threefoldlotus.com/home/Ebooks.htm

MahaPariNirvana Part 8. Cunda argues with Manjushri on the central point of Shakyamuni's Lotus teaching. “Buddhism Reference” – Now Available Threefoldlotus.com/home/Ebooks.htm

(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.

Poemas selecionados de Mipham Rinpoche. Jamgön Ju Mipham, ou Ju Mipham Jamyang Namgyal Gyamtso (1846 - 1912), foi um grande mestre e estudioso do Budismo Tibetano, tornando-se um influente filósofo da escola Nyingma. Nascido no Tibete Oriental em uma família aristocrática, desde cedo Mipham foi reconhecido como uma criança excepcional. Aos doze anos, ele ingressou na vida monástica como um monge comum. Aos quinze, empreendeu dezoito meses de retiro intensivo em Manjushri. Mais tarde, confidenciou a alguns de seus alunos que a partir de então sempre foi capaz de compreender qualquer texto que lia. Ao longo de sua vida, diz-se que Mipam leu toda a coleção das palavras traduzidas do Buda, em 108 volumes, sete vezes. Mipham Rinpoche também recebeu e dominou inúmeros ensinamentos e transmissões de Jamyang Khyentsé Wangpo e Jamgön Kongtrul, bem como de mestres de todas as tradições em todo o Tibete. Ele sempre levou a sério o famoso conselho de Je Tsongkhapa de que os ensinamentos deveriam ser considerados, antes de mais nada, como uma orientação prática para a vida, e não apenas como especulações intelectuais. Os ensinamentos de Mipham Rinpoche resumem a vasta amplitude da filosofia budista, integrando insights profundos das tradições Mahayana e Vajrayana. Enfatizando a importância da sabedoria e da compaixão, ele elucidou conceitos como a vacuidade, a interdependência e a natureza da mente. Através de seus numerosos escritos, comentários e instruções orais, ele ofereceu orientação prática sobre técnicas de meditação e cultivo de qualidades altruístas. Um de seus ensinamentos centrais girava em torno da união inseparável de sabedoria e de meios hábeis, enfatizando o poder transformador de integrar a compreensão espiritual na vida diária.

Prayer to Manjushri, Bodhisattva of Wisdom May all beings experience happiness and its causes Be free from suffering and its causes, Never be parted from happiness And dwell in the condition of equanimity Ever since his introduction to Buddhism in 1976, Mahamati has been attracted to collective, collaborative contexts. He was, from the start, delighted to find a group of people with whom he could live his whole life, practising and working together with a vision for the transformation of both self and the world. This has long characterized his relationship with the Triratna Buddhist Order and with its founding teacher, Urgyen Sangharakshita, whose lecture The Meaning of Spiritual Community ignited something magic in Mahamati's life that continues to find new expression today. This vision of transformation is what Mahamati will be bringing to a major role in our community as Chair of the College of Public Preceptors, starting in November 2024. Mahamati speaks about Triratna's primary mission - and his own spiritual life - in terms of responding to suffering in the world and a vision of ‘transcendent happiness'. Understanding what that might mean - and how that works, both at an individual level and at the level of serving a spiritual community - is key.  We hear about the many-layered role of the College of Public Preceptors: its central role in welcoming new members into the Order, upholding an established lineage of practice (particularly after the death of Sangharakshita in 2018), and addressing ethical issues. What shines through most is the deeply personal lifelong connection that marks ordination into our particular community; how people are transformed through a shared sense of common project ready to meet the challenges and sorrows of the world. Happiness and the potential for it is never far away throughout the conversation as Mahamati unfolds his own sense of how that initial act of commitment - choosing to become a Buddhist - blossoms and fruits over time into a path of service and of responsibility capable of changing a life in quite profound ways. An encouraging, inspired evocation of the opportunities to serve that light up a life lived on the Buddhist path. Show Notes

Lama Zopa Rinpoche discusses a book about the traditional Tibetan procedures for handling death. The book covers various aspects such as what to do at the time of death, how to transfer consciousness to a pure land, making offerings to lamas, and conducting astrological rituals. It also outlines the procedures for taking the body out, making offerings to monasteries, and caring for the deceased during the first few weeks and up to the 49th day. Even if someone is unable to recite prayers during their final moments, others can recite on their behalf while they meditate. It is important to not develop attachment during death to avoid the negative consequences of attachment, such as experiencing suffering in the hell realm. A lam-rim text serves as protection as it embodies the wisdom of Manjushri and encompasses all the teachings of Buddha. Any teaching of Lama Tsongkhapa is considered Manjushri's teaching and having the Lam Rim Chenmo text next to a person during their death eliminates the need for powa, a practice of transferring consciousness. Keeping the text in one's room, using it for daily practice, or placing it on the altar can also be beneficial in the moment of death.Rinpoche suggests avoiding having enemies or individuals to whom one is strongly attached to be present at the time of death, as their presence can disturb the dying person's mind. Maintaining a peaceful and virtuous state of mind during the dying process is important, as it determines the quality of one's next rebirth. It is the responsibility of those around the dying person to create a supportive environment and help generate virtuous thoughts. It is important to die with virtuous thoughts, compassion and concern for others who are also facing death. Cultivating a wish to free all sentient beings from the suffering of death can help make the process of dying meaningful and beneficial for oneself and others.We need to adapt the teachings according to the person's understanding and background. Individuals who have different religious beliefs or are non-believers can focus on developing compassion, loving-kindness, or devotion to a higher power such as God, while imbuing the qualities of the Buddha within that concept.This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18-May 11, 2003. You can see all the teachings from this retreat here: https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/"

Shantideva's Dedication Prayer is one of H.H. the 14th Dalai Lama's favourite dedications, extracted from Chapter 10 of the Bodhicharyavatara of Master Shantideva. Treasured by Buddhists of all traditions, The Way of the Bodhisattva (Bodhicharyavatara) is a guide to cultivating the mind of enlightenment and to generating the qualities of love, compassion, generosity, and patience. This text has been studied, practiced, and expounded upon in an unbroken tradition for centuries. Presented in the form of a personal meditation in verse, it outlines the path of the Bodhisattvas--those who renounce the peace of individual enlightenment and vow to work for the liberation of all beings and to attain buddhahood for their sake. Shantideva was a scholar in the eighth century from the monastic university Nalanda, one of the most celebrated centers of learning in ancient India. According to legend, Shantideva was greatly inspired by the celestial bodhisattva Manjushri, from whom he secretly received teachings and great insights. Music: Wings of an Angel - Amitābha Buddha - with loving thank to 'Wings' for his gifts of music.

Del guitarrista y compositor Pat Metheny a algunos nombres escogidos por Ted Gioia, como Howie Lee o Mei Semones. También Gregory Porter, Lauren Henderson con Mark Dover y Michael Thurber, Melody Gardot o Maro con Nasaya. Más Músicas Posibles.MoonDial                  Pat Metheny    MoonDialSoftly, as in a Morning Sunrise                    Fred Hersch    Silent, ListeningMantra of Manjushri 文殊菩萨心咒           Howie Lee      At The Drolma Wesel-Ling MonasteryTegami                       Mei Semones  KabutomushiMahal             Glass Beams   MahalThe World (Is Going Up In Flames) Gregory Porter           The World (Is Going Up In Flames) [BBC Series This Town]Ven Muerte               Lauren Henderson, Mark Dover, Michael Thurber   Alma OscuraOnce I Was Loved    +Samba Em Prelúdio con Philippe Powell    +La chanson des vieux amants           Melody Gardot           Sayonara Meu AmorSparrow con Angelique Kidjo +       Your Love con Meshell Ndegeocello y Brandee Younger             Lizz Wright   ShadowLifeline   Maro y Nasaya   LifelineEscuchar audio

Lama Zopa Rinpoche pays homage to Chenrezig (The Compassion Buddha) and Gelongma Palmo, a fully ordained nun who embodied the qualities of the three-time buddhas and had a deep understanding of the past, present, and future. In a blissful realm, a unique lotus was discovered, and the holy child, Chenrezig, was found inside. Chenrezig made a vow to lead all beings to enlightenment and emitted beams from his holy body, liberating beings in the six realms. However, feeling overwhelmed by the suffering of sentient beings, Chenrezig's commitment wavered, causing his holy body to crack. Amitabha Buddha descended, blessed the pieces, and transformed them into eleven faces.Gelongma Palmo, the daughter of the king of Orgyen, renounced worldly life and became a fully ordained nun. She excelled in the five knowledges and strictly upheld her precepts. Due to past karma, she developed leprosy. In a dream, she was advised to practice Chenrezig, which reduced her pain. However, she eventually grew bored until, in another dream, Manjushri advised her to practice Chenrezig and gave her a pill symbolizing attainment.After taking the pill, Gelongma Palmo's infections disappeared, and her sickness gradually healed. By reciting the short and long mantra of the Compassion Buddha and performing nyung-nä, she completely healed her sicknesses within a year. Through her loving-kindness and compassion, she gained control over the ten guardians and eight nagas, who became Dharma protectors.Lama Zopa Rinpoche shares stories of the extraordinary effects of reciting OM MANI PADME HUM, such as the purification of negative karma and the generation of blessings for oneself and others. He also shares stories about the lineage lamas of the Chenrezig practice.There is a special connection between the Compassion Buddha and the Tibetan people. Historically, Chenrezig has been a special deity for Tibet. Nowadays, Western people also have a close connection with Chenrezig as many of them receive teachings and guidance from His Holiness the Dalai Lama, who is considered an incarnation of Chenrezig.Reciting mantras like the Eleven-Face mantra and OM MANI PADME HUM, even once, can purify heavy negative karma, and regular recitation can have immense benefits, including purification and the generation of blessings that can extend to future generations. Reciting the mantra while swimming in water can purify the negative karma of the animals living in the water. This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18 to May 11, 2003. You can see all the teachings from this retreat here: https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

TLK Lotus Sutra - part 9 – Shakyamuni is in samadhi, while Manjushri and Maitreya explain to the assembly that the momentary glimpse the Buddha has shared for them is only a taste of what is about to be taught. E-books – “Threefold Lotus Dharma Sutra” –  Artist's Proof   Threefoldlotus.com/home/Ebooks.htm

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

Hurvitz–Lotus Sutra–part 37. Welling up Out of the Earth. Manjushri asks the “give-away” question that is the last tendril of attachment to the physical body of identity, which, it is now time to destroy... E-books - “Buddhism Reference Volume 2” - available at  Threefoldlotus.com/home/Ebooks.htm

Manjushri bodhisattva is the highest manifestation of being, the embodiment of all knowledge. -Lama Zopa Rinpoche The Ārya-mañjuśrī-nāma-saṅgīti (Chanting the Names of Noble Manjushri) consists of 160 verses and mantra sentences, condensing an enormous tantric lore. Listen to Lama Zopa Rinpoche reciting the Ārya-mañjuśrī-nāma-saṅgīti in Tibetan. Rinpoche recorded this recitation in 2006, and asked for the … Continue reading Chanting the Names of Noble Manjushri →

Dharma talk given by Lama Matthew Palden Gocha, September 10, 2023. Music by Barefoot Bran Music.

Dharma talk by Eran Junryu Vardi Roshi of Eiryu-ji Zen Center in Wyckoff, NJ, USA on 6/11/2023.

Rinpoche explains that Lama Tsongkhapa asked Manjushri “what is the quickest way to actualize realizations on the path to enlightenment?” Manjushri replied that there are four things. First, purify the obscurations. Obscurations can be purified because they are not in the nature of the mind. The mind's true nature is buddha nature; it is completely empty of existing in the way it appears to us. The more we purify the obscurations, the more realizations come–this is because of the power of the mind. In the West it might seem like if you have a mind then it has to have attachment, it has to have anger and ignorance, it has to have the self-cherishing thought, but the Buddha taught that the mind's true nature is totally free from attachment, anger and ignorance. The best purification is pleasing the guru. Everything depends completely on correctly devoting to the virtuous friend. Second, collect the cause, which is virtue. There are many practices to help do this, such as mandala offerings, but the main practice is following the guru's advice and wishes. Third, one-pointedly make requests to the guru to receive blessings of the path in your heart and to understand Dharma. “One-pointedly” means looking at the guru as a buddha, using quotations and reasoning. Through your requests, you will receive blessings like rainfall, nourishing the seed of realizations in your heart. Fourth, meditation. But meditation alone is not enough to achieve enlightenment. If you think like this, this is not understanding how to practice lamrim, how to achieve liberation from samsara how to go to enlightenment. Manjushri said that if you correctly practice with all the support–purifying, collecting merits and one-pointedly requesting the guru–then enlightenment happens.

Conquering the maras and even death is at the very heart of Buddhism.As the death destroyer, Yamantaka symbolizes this aspiration, and his meditational deity practice is designed to achieve that goal.No deity is more misunderstood than the buffalo-headed deity Vajrabhairava, also known as Yamantaka.Wrathful barely begins to describe Yamantaka.Yet, he is none other than the great Bodhisattva of wisdom, Manjushri, in his most terrible and powerful form.How should we relate to such deliberately terrifying aspects of Enlightenment?Why is Yamantaka considered a Highest Yoga Practice?In what way can he "destroy death?" We try to answer these questions, and more, in this special feature podcast...Support the show

   Danxia Tianran traveled to meet with Great Ancestor Ma. Upon first seeing one another, Ma had a good look at him and said, "I am not your teacher," advising him to go to Shitou's place. Danxia made the long journey and joined Shitou's community as a layperson, working in the stables and temple kitchen for several years.   One day Shitou announced to the assembly, “Tomorrow we're going to clear away the weeds in front of the Buddha's shrine.” The next day everyone arrived equipped with tools to cut down the weeds. However, Danxia showed up with only a bowl, filled it with water, and washed his head; then he knelt in front of Shitou. Laughing, Shitou shaved Danxia's head for him, in preparation for taking refuge in the Way as a monastic. As Shitou began to confer the precepts, Danxia covered his ears and ran out.  Danxia then journeyed back to Great Ancestor Ma's place. Before meeting with Ma to pay his respects, Danxia went to the monk's hall, climbed onto the large statue of Manjushri, and sat astride its neck. Everyone became quite upset, and some hurried off to tell Ma what was going on, who then came to the monk's hall to see for himself. Seeing Danxia upon the statue, Ma smiled and said, "Ah yes, my son, so natural."  Danxia climbed down from the statue, bowed before Ma, and said, "Thank you, teacher, for giving me my Dharma Name" (Tianran, which means "natural")Support the show

On the occasion of Lama Tsongkhapa Day, December 18, 2022, Lama Zopa Rinpoche offered a teaching at the fifty-third Kopan November Course about the very special qualities of Lama Tsongkhapa's teachings.One of the qualities is how Lama Tsongkhapa clearly explained the lamrim. This makes it possible for us to not make mistakes on the path to enlightenment. Rinpoche explains that Lama Tsongkhapa received teachings directly from Manjushri, like a guru and disciple in the same room. The essence of what Manjushri taught Lama Tsongkhapa are the three principal aspects of the path to enlightenment.Another special quality of Lama Tsongkhapa's teachings is his clarification of the Prasangika-Madhyamaka view of emptiness. These teachings were so clear and extensive, “the finest,” Rinpoche explains. This view is very important—to believe that things truly exist from their own side, or to believe that nothing exists at all—both of these wrong beliefs prevent us from abandoning the root of samsara, the ignorance holding the I as truly existent.

A reading of the teaching, "The Spontaneous Vajra Manifestation of Awareness and Emptiness' by Mipham Rinpoche. Jamgön Mipham Gyatso (1846-1912) was a great Nyingma master and writer of the last century. He was a student of Jamgön Kongtrul, Jamyang Khyentsé Wangpo and Patrul Rinpoche. Blessed by Manjushri, he became one of the greatest scholars of his time. His collected works fill more than thirty volumes.

“This practice is not about me. I love noticing that - bowing and realizing that however it's going for me is not the point of being here.  The beautiful thing about retreat is that it's not really about your experience. You go up there, go into silence, try not to be late for things, stumble along, do the ceremonies and chants, eat in silence together... The whole thing takes on the character of its own living organism. It's a small way of tasting what it's like to live without it being about you, what you're getting out of it, or what you're going through. That's letting go of the ultimate attachment, the ultimate illusion. That's the benefit.” - Dave Cuomo   Dave gives a pep talk for retreat (and zazen in general) with a brass tacks talk on meditation. Armed with a smattering of his favorite meditation instructions throughout history, we look at their evolution from precise and seemingly sensible earlier teachings, to the perfectly inexpressible of later Zen. How do we make sense of a practice that's trying to free us of the need to make sense? What do they mean by reversing the direction of our hearing inward? Or as Manjushri so poetically puts it, how do we stand up in empty space when space disappears and the bubble bursts?? Find out here!!

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

“Plant seeds in the sky and they'll never grow. Plant them in dung and dirt and watch them flourish.” - Manjushri    In the culminating thesis of the sutra, our great bodhisattvic heroes Vimalakirti and Manjushri celebrate the irascible and irreverent with a whole hearted endorsement of the path of the Wrong Way and the heavenly delights of hell while Mahakasyapa laments the great disappointment of his own enlightenment. Is this why we can't have nice things? Would we actually be content if we did get all those nice things? Does being good ultimately do anyone any good?? Find out here!

In Buddhism, Manjushri's ultimate wisdom mantra is famous for its cognitive and meditative benefits. His mantra is the highest expression of ultimate wisdom, or prajna.Listen or chant along with the Sanskrit version of his mantra — famous for cultivating wisdom, chanted beautifully by Hrishikesh Sonar with beautiful meditative images. On the last recitation, the syllable Dhi is repeated over and over.Om Ah Ra Pa Cha Na DhiSupport the show

Jody Hojin Kimmel, Sensei - Zen Center of New York City, Fire Lotus Temple, Sunday 07/17/2022 - Hojin Sensei speaks on Chapter 7 from the Vimalakirti Sutra entitled "The Goddess." In this chapter, Manjushri asks Vimalakirti , "How should we regard living beings?" Hojin Sensei offers insight into the harm done through the oppression of particular human embodiments. She shares teachings on how to honor all aspects of ourselves and others: sameness and difference as one reality.

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

This week, Sah brings you a solocast about a must-know Tantric deity, Manjushri. Manjushri represents the “wisdom of the Buddha.” Come learn how this deity helps us discern truth from reality, and cleanse our minds of conditioning that keeps us trapped.In this episode, Sah discusses...A story about Manjushri and who he isOur human nature vs our human conditioningManjushri consciousness and how to awaken it within yourselfSpiritual seductionAlways questioning your perceptionWhat to do when you feel lost in pain and sufferingand more....This podcast was recorded live on Quilt app.https://app.wearequilt.com/sahdsimone*Quilt is currently only available in the U.S. iOS App Store, but we are building an Android version and are going to open up to different countries soon. Sign up to know the moment it is ready!✨✨✨Join Sah for a transformative, immersive Sah Method Spiritual Dance retreat in 2022!Spiritually Sassy: An Immersive 5-Day Sah Method Dance Retreat at Omega Institute in upstate New York, June 19-24: https://bit.ly/3pTHY5tSpiritual Dance: An Immersive 8-Day Sah Method Retreat in Mykonos, Greece, October 8-15: https://travelgems.com/tour-item/spiritual-dance-an-immersive-sah-method-retreat/✨✨✨Get more Sah in your life:

Manjushri is a Certified Pranic Healer and Somatic Intelligence Practitioner from India. She holds a master's degree in Yoga and integrates the knowledge of yoga into her work with clients. Manjushri helps people regulate their nervous system through energy and somatic work, so that healing can happen naturally. She is passionate about helping people connect to their authentic Self and thrive. In this episode, Manjushri and I talk about somatic therapy and the true essence of yoga. Spoiler alert: it is not just asanas. We also discuss the concept of a guru. If you've been hearing the word “somatic” but don't quite know what it means, or you are just curious about alternative healing modalities, this conversation is for you. After listening to this episode, you will also have a greater understanding of yoga beyond what most people think it is, which is just physical asanas. More about this episode here. SHOWNOTES: 03:37 — Somatic Therapy 05:22 — The True Essence of Yoga Current state of yoga in India Why do most people know yoga only as asanas? Manjushri shares a story from “The Yoga Vasistha” 15:16 — Spiritual Practices for Modern Life Self-regulation vs co-regulation Why pets and children are perfect for co-regulation Setting boundaries as a form of self-respect 23:35 — The Concept of a Guru Resources: Instagram: @mscotherapy ••• Love the show? Here are the ways you can support it: 1. SUBSCRIBE on Apple Podcasts • Google Podcasts • Spotify • Stitcher 2. LEAVE A REVIEW on Apple Podcasts 3. SHARE with friends, family members, or anyone who you think will love the show, too! Follow on INSTAGRAM for more better life inspiration: @betterwaytodolife