Podcasts about Prajnaparamita

In this Wednesday Night concluding talk of the Prajnaparamita series, Kodo explores how these ancient teachings can be brought into everyday life through the practice of deep attention and appreciation. […]

0:00 - Reports on practice activity 17:02 - Dharma Talk - Prajnaparamita

(Spirit Rock Meditation Center) Short personal introduction to Prajnaparamita, the goddess of wisdom, who sits at the center of the circle of our retreat, along with sky gazing practice instructions and a brief practice period.

Buddhism Reference – Prajnaparamita. One of the vows we take to perfect our Buddha knowledge in the pursuit of Buddha wisdom. This is the clarity of full understanding of all phenomena as it happens. “Buddhism Reference” – Now Available   Threefoldlotus.com/home/Ebooks.htm

In the second talk of the series “Darkness as Medicine,” Zenju Earthlyn Manuel begins with Prajnaparamita, an ancient deity representing the perfection of wisdom, often associated with the removal of […]

From the Buddhist perspective, the understanding and realisation of emptiness is the key to liberation from suffering – because the roots of suffering stem from primordial confusion as to the nature of reality – to be free from suffering we need to eliminate ignorance – to eliminate ignorance is to understand emptiness – hence the realisation of emptiness is the ultimate medicine. In this lecture series we are exploring some of the different ways of understanding emptiness found in Buddhism – today we will go into what is called the Madhymaka School or The Middle Way School which interprets the prajnaparamita sutras – such as the Heart Sutra and The Diamond Sutra. Prajnaparamita meaning the perfection of wisdom – where wisdom realises emptiness. Nagarjuna is the founder of the Madhymaka school and he is the first and most influential Buddhist philosopher - later in the series we will move to exploring the Yogacara view on emptiness and explore the question as to whether or not the Madhyamaka and Yogacara Schools are allies or rivals.

Greetings Friends,In the on-going exploration of the Ox-herding pictures, this podcast episode focuses on Kensho—the Japanese Zen Buddhist word for seeing into our true nature, which is the third of the ten ox-herding or bull-herding pictures. The image above is a bull painted in the Lascaux cave in France around 20k years ago. While maybe not as apparent to a modern person, the Ox and bull have a long relationship to human beings and in the history of religion and spirituality.When I first encountered the cave paintings of Lascaux, I was awe-struck. They touch my artistic sensibilities and convey, at least to me, a spiritual intimacy. Painted in the dark, fertile womb of the earth—a cave—the animals within the walls portray a liveliness of both painter and animal. It is as if they share the same spirit.In her article on Enlightenment and Awakening, Zen Buddhist Teacher Joan Sutherland tells a story of Chekhov and Tolstoy as a way of illuminating the insight of a kensho experience, she says:How large is the self softly illuminated by the moon of enlightenment? Tolstoy and Chekhov were on a walk in the spring woods when they encountered a horse. Tolstoy began to describe how the horse would experience the clouds, trees, smell of wet earth, flowers, sun. Chekhov exclaimed that Tolstoy must have been a horse in a previous life to know in such detail what the horse would feel. Tolstoy laughed and said, “No, but the day I came across my own inside, I came across everybody's inside.”She goes on to describe that awakening doesn't belong to buddhists or buddhas saying: Awakening is autonomous, existing before there were humans, or anything else, to experience it. This is personified in Prajnaparamita, mother of buddhas, who holds the universe's awakening, regardless of whether there are buddhas or Buddhist teachings in a particular era. Though I have never met these artists or animals, I feel something of them even 20k after they lived. Could it be that these artists too, knew the mind before thought—the great expanse of prajna paramita? Sitting in the womb of the earth, the radiant blackness of the wisdom mother—they lost themselves as individuals and became tiger, bull, horse—the goddess herself? Portraying their likeness on these cave walls as an act of devotion, a gesture of love?Once I came across my own inside, I came across everyone's inside.In her book on the Image of the Goddess Anne Baring connects these early cave painting cultures to the earliest depiction of a mother goddess that historians are aware of. Wisdom beyond wisdom, need not be gendered for it points to that which is prior to gender, body, form, all dualities—and yet, the metaphor of the great mother captures something essential. From the darkness of this cave-like womb—bull, hand, paint, tiger, woman, voice, body, me, you!We are currently in week one of a 14-week class series I am offering on the Sacred Feminine—as I post this recording on kensho— I am feeling how deeply the two intersect for me. As a Zen practitioner Prajna Paramita—wisdom beyond wisdom—wasn't something I immediately connected with as a feminine deity or mother goddess. Throughout the years of practice, my practice has taken on more of a devotional flavor. As I learned more about the image and history of the goddess, prajna paramita—mother of all buddhas, I feel how her depiction helps me open to the spaciousness, compassionate, freedom of Mind's nature.I have a practice now of embodying the goddess, allowing my body to take the form of prajna paramita, and everything that arises in the space of awareness—body sensations, sounds, thoughts, images, feelings, emotions—are all a manifestation of prajna paramita—wisdom beyond wisdom. Inseparable for the light of awareness.Where have you encountered the goddess?Can you see her—right now?When I look, she is everywhere:In the freedom and play of The Art Ensemble of Chicago and Moor Mother's spoken word poetry. In the oak tree still holding some of his leaves and the babbling creek running gently in spring sun, in the city lights twinkle, and the burgeoning trunk jade plant on my desk—she is everywhere, miss true nature—and gratitude, devotion, wonder and awe arise in this heart when I catch a glimpse of her various forms of compassionate expression.Can you really see her everywhere? In everyone and everything. When my heart trembles in fear, or I feel sadness over the suffering in the world—I invite this inquiry. This too, the wisdom and compassion of our awakened nature. This too, none other than the goddess's compassionate manifestation. This too, the spontaneous expression of the OX. For me, this is a koan worth pursuing.With just one glance of Miss Original FaceStanding there you will fall in love with her. —Zen Master IkkyuEach of the ox-herding pictures has a prose teaching and poem to accompany them. Below is the image, prose and poem for the third picture sometimes called Seeing the OX or The First Glimpse of Self.PROSEThrough sound you gain entry, by sight you face your source. The six senses are not different, in every activity it's plainly there.Like salt in water or glue in paint. Raise your eyebrows—it's just right here.POEMIn the trees nightingales sing and sing againSun warms the soft wind, green willows line the bankHere, there's nowhere left for it to hide,It's majestic head and horns no artist could drawThe recorded talk is commentary on this vital stage of the path, which includes commenting on these teaching points found in the prose and poem. Please enjoy and feel free to comment. I am curious to hear about your experience of Awakening, Prajna Paramita, devotion or anything else that touched you in either this written piece or the dharma talk.This Saturday I will be offering a daylong online meditation retreat exploring the Zen teachings of Shunyata, emptiness—an often misunderstood yet vital aspect of practice-awakening. We will be sharing teachings, guided practice sessions and recordings will be available for anyone who registers. You can learn more here.On Sunday evening 8P ET/5P PT, I will be hosting the monthly online dream drop-in group called DreamSky. Anyone is welcome to attend, click the link to learn more.I feel deep gratitude to be on this path of discovery with all of you!Love,Amy Kisei 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

Elizabeth shares the classic Buddhist narrative of Avaloketeshvara, the bodhisattva of compassion, and asks us to contemplate the story carefully, adding, “because something similar could happen to you.” Continuing her exploration of the self, Elizabeth navigates the common responses to our challenging human experience: fixing, despairing or withdrawing…all of which are rooted in misunderstanding. Elizabeth takes inspiration, instead, from Avaloketeshvara's example to bear steadfast witness to experience.

Subconscious Realms Episode 216 - Tantric Pantheon PT4 - Princess Of Fire & Flowers - Kurukulla - Jin The Ninja. Ladies & Gentlemen, on this Episode of Subconscious Realms we welcome back Jin The Ninja for Tantric Pantheon PT4 - Princess Of Fire & Flowers - Kurukulla.... Jin bringing absolute

This episode is about motherhood in general and my mother in particular, and the sacred nature of the mother and child relationship. At the end I recite the Sutra on About the Deep Kindness of Parents and the Difficulty of Repaying It 

Hola a todos. Hoy vamos a realizar un mantra muy conocido, pues forma parte de uno de los sutras budista más enseñados y utilizados, sobre todo por la tradición del budismo Mahayana. Nos referimos al mantra: GATE GATE PARAGATE PARASAMGATE BODHI SVAHA, que aparece al final del Sutra del corazón o Sutra del corazón de Prajnaparamita, la Perfección de la Sabiduría o en Entendimiento Perfecto. Este sutra habla de las enseñanzas que extrajo el Buda de compasión, Avalokishtevara, en meditación profunda y del concepto de Sunyata o Vacío. La traducción de Gate Gate Paragate Parasamgate Bodhi svaha es: Ido, ido, ido más allá, completamente ido, !Despierto! ¡Que así sea! La meditación empieza en el minuto: 15:25. Espero que os guste y os sea provechoso. No te pierdas el inicio de nuestro curso de Autoconocimiento, Metafísica y Espiritualidad que comienza el próximo día 3 de marzo a las 19:00 hora española. Informate a través del mail: noesiscentro@gmail.com Si te interesa saber sobre cursos y talleres online, retiros presenciales y todas las demás actividades que realizamos en Centro Noesis, visita nuestra web: https://centronoesis.net Además puedes unirte y participar en nuestro Canal de Telegram, donde realizamos actividades todas las semanas: https://t.me/comunidadnoesis *** Música de fondo: EU Producciones Musicales. https://www.youtube.com/channel/UCo9jC3iohd3DgPqu3BB1CEA

An episode of almost 12 mins on a Saturday rambling dog walk through the fields in West Penwith, Cornwall.Also singing the Heart Sutra, from the Mahayana tradition which has been so beautiful for me recently and also reminds me of when I stayed in a Buddhist Monastery many years ago... ** I'm not a singer - so my voice isn't the best! :) - this podcast is for confidence around voice and all being perfect just as it is xGate gate para gate para sam gate bodhi swaha (Sanskrit: गते गते पार गते पार संगते बोधि स्वाहा) -  Buddhist mantra  found at the end of the Heart Sutra and included in the Prajnaparamita ('Perfection of Wisdom') section of the Mahayana Buddhist canon. It is also known as the Heart Calming Mantra.It can be translated as 'Go, Go, go beyond, go completely beyond the beyond, such awakening, so great! (hallelujah!) ...in going beyond illusion to true reality. In effect staying as that which Is and not being affected by all that is not.Thank you so much for listening x** - please see the donate button on 'Buy me a coffee' as so happy to find out about this! Any contributions towards coffees, poetry books and cat treats... (& of course the podcast/audio recording/editing costs!) gratefully received x...............................................................................................................................................................................Please see more artwork, articles and info at www.rowenascotney.com Music by Chad Crouch www.soundofpicture.com - 'La Di Da'Artwork by Rowena ScotneyEpisode cover - Gulval fields and sky, photographPodcast cover - 'Garden Robin' - feltingSupport the showSupport the show

Our life - our world - can be rich…and it can also be a bitch.  We walk the terrain of multiple - maybe infinite - grounds.  We move in and out of these overlapping spaces.They are not geographical territories, but rather various ways we encounter our human condition as our mind and its world engage in the playful exchange we call, ‘experience.'

The ‘the six perfections' and ‘the perfection of wisdom' although being a renowned practice of the Mahayana traditions, actually has its roots in original Nikaya Buddhist tradition and can be found in the Pali cannon, taught as ten perfections. However, within the Mahayana, the perfections become foundational, and the central practice of the bodhisattva. The Mahayana's unique presentation of the perfections originates from the Prajnaparamita or Perfection of Wisdom Sutras. Mahayanists assert the perfections as the only practice or training which leads to full buddhahood. Because of this, the perfections are often referred to as ‘the great mother' or ‘the mother of the buddhas', portraying the perfections as the ‘source' or ‘womb' of buddhahood. Venerable Tenzin Tharpa is an American Buddhist monk ordained in the Tibetan Buddhist Tradition. Ven. Tharpa offers a modern and progressive presentation of the Buddha's teachings, favoring a more secular approach. Ven. Tharpa is well known for his pragmatic, no-nonsense views, his ability to clarify complex philosophical points for all audiences, and his familiarity with all traditions of Buddhist thought and non-Buddhist traditions as well. SBT – the Secular Buddhist Tradition, is an international spiritual community established by Venerable Tenzin Tharpa. A community dedicated to Secular Buddhism and the timeless wisdom of the Buddha. SBT presents the Buddha's teachings as neither a religion nor an exotic belief system, sharing a practical presentation focused on the positive life-affirming message of the Buddha while emphasizing those aspects that we deem most illuminating, plausible, and fruitful. The aim of SBT is to inform and guide without sharing presumptions of what to believe. For free original Buddhist study material and to learn more about Venerable Tharpa visit his website at: http://SBTonline.org #Buddhism #SecularBuddhism #Meditation #Mindfulness

In Open Question 303, Elizabeth explores the power of words and what it means to go beyond them in the tradition of Prajnaparamita.

"Only when one is free of the projections of the mind can one apprehend what is real." Buddha (Lankavatara Sutra) It is early in the morning here in the Pacific Northwest of the U.S. The sun has just come up and there is a spectacular thunderstorm going on. My whole body feels the sound waves as they crack and rumble. It is a total, direct experience. It has passed now and I need to write a blog for the upcoming OM School Live. I had an extraordinary experience. But I could have missed it. I could have analyzed it, thought about how the lightning is static charge build up in the atmosphere, how the thunder is produced by a sonic boom. I could have consulted the weather on my phone to see how long it would last and if I would be able to get to the store later. I could have check a radar map to see the extent of it. I choose to just open the door and feel it, smell it, hear it. All of our analysis, our comparisons, our attempts to domesticate nature are an attempt to reduce the miracle of life to an idea, a picture in an album, a video on YouGoop. In other words, it is the habit of living in the mind instead of in reality. It is never any actual circumstance in our lives that bind us. It is never some person, place, situation or condition. It is always the mind. It is always our beliefs about this moment that put us into that cage. We cannot grow beyond our beliefs. They form the boundary of experience. We don't create beliefs. We acquire them, from family, friends, churches, schools and, tragically, from media, social and otherwise. And, while we do not create them we do ourselves enforce them. There is nothing more powerful than a belief. They shape our perceptions and thus form all of our experiences and relationships. They determine the limits of what is possible. They create right and wrong. But once again I point out. It is we ourselves who are the guards in this prison in which we are held captive. This is what Buddha meant in the quote above. "Only when one is free of the projections of the mind [our unexamined beliefs] can one apprehend what is real." And it says in the Heart Sutra, "...take refuge in Prajnaparamita [what is real] and live without walls of the mind. Without walls of the mind and thus without fears" In a world that is full of trite entertainment and where every event is reduced to a sound bite or a TikTok clip, learning to inquire as to what is real and what is a projection of the mind, is a rather radical undertaking. Challenging the convention wisdom and assumptions, whose fruit is obviously spoiled, takes courage and a new way of approaching our relationship with "the mind." Shall we be its servant? Do we let un scrutinized beliefs create a wall of limitations around us? Or do we claim that utilize the momentous gift of human intellect which, when turned on itself, can break down those walls of the mind, dissolve the cell walls and walk once and for all into a freedom that is self-sustained. Let me offer my definition of freedom that i think sums up what we all in our hearts desire. Freedom is a sense of well being that is independent of all conditions and circumstances Freedom, in order to be truly free, can depend on nothing but itself. You, in order to be truly free, must find the golden key within yourself that opens the prison gate. Then, as you walk through that gate you realize, there never was a gate at all. It was always a wall constructed by the mind and so you leave both the walls and the mind forever. Join us for the next episode of "OM School Live" every Tuesday at 12 noon eastern time. at http://youtube.com/gpwalsh or in the private facebook group https://facebook.com/groups/gpwalsh

Rev. Gyomay Kubose, my teacher's father, wrote about "purposeless purpose." He said: "Too much intelligence or too much efficiency can create trouble. So, we must learn non-intelligence, which is super intelligence." Does that sound nonsensical? Our sangha is studying The Diamond Sutra now and it is filled with reasoning (or non reasoning?) like that. It is the the superpower of the Dharma because the wisdom it contains is transcendent. You can't "get there" from here, by what is normally considered intelligence. You can only get there by learning "non-intelligence", as Rev. Gyomay teaches. My overall word of advice for enjoying being a student of the Dharma is to relax and not try to "figure it out." One of the main points of practicing with the Prajnaparamita sutras is to NOT try and understand it. That is what these sutras are teaching: It's NOT understanding. It's NOT about concepts. It's about living. Support the podcast through the affiliate link to buy the book, Everyday Buddhism: Real-Life Buddhist Teachings & Practices for Real Change: Buy the book, "Everyday Buddhism" Red Pine's translation and commentary of The Diamond Sutra And books from Rev. Koyo Kubose and Rev. Gyomay Kubose: Bright Dawn: Discovering Your Everyday Spirituality Everyday Suchness: Buddhist Essays on Everyday Living The Center Within

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Most spiritual traditions offer teachings on "sacred world"-the promise of a life beyond struggle-the search for a place of ease. This is a noble human quest. And yet, the "sacred" often seems to be a place other than where we find ourselves now. How do we reconcile the tension between the spiritual and temporal aspects of life? This is our conundrum

In this episode Robert Thurman share's his thoughts on the First Turning of the Wheel of Dharma, the holiday celebrations that mark the occasion of the Buddha's initial public teachings and the inherent fun and friendly nature of the wisdom and compassion found in the Four Noble Truths. Recorded on Chokhor Duchen to celebrate the Buddha's Heart Sutra or Prajnaparamita teaching, The Four Noble Truths they contain, and the launch of Professor Thurman's new book “Wisdom Is Bliss: Four Friendly Fun Facts That Can Change Your Life” Available from Hay House on August, 3rd, 2021. This episode explores the Four Noble Truths as a joyful exploration into the nature of reality through Buddha's threefold curriculum of “super-education” and the Eight Fold Path. From the book: "Buddha had to be an educator, rather than a prophet or religion founder, since he had achieved his goal of exact and complete understanding of reality by using reason, experiments to open his own mind, and vision to do so. From his own experience, he could help [others] as a teacher by streamlining the process. He could not just transplant his realization into their minds. They could not get their own realizations just by believing whatever he said. He could only provide them with a prospect of full realization along a path of learning and experiencing they could follow-they would have to travel on their own. This book is your invitation to travel that same road. Deeply felt and bracingly direct, it doesn't teach about the teaching-it is the teaching. Get ready to get real, and have fun along the way, as you chart a path to reliable, lasting happiness." To learn more about "Wisdom is Bliss", Available as a Kindle E-Book and in hardcover through Hay House, Please visit www.bobthurman.com. Four Fun Friendly Facts: Four Noble Truths Thumbnail via www.himalayanart.org.

É o discernimento transcendental que transcende a atribuição de sentido aos fenômenos, os quais não tem sentido em si mesmos. É a visão perfeita da sabedoria que extingue o sofrimento

Reminding everyone to hold bodhichitta in their hearts, Kyabje Drubwang Sangye Nyenpa Rinpoche began his third and last day of teaching Tilopa's Ganges Mahamudra, the upadesha or key instructions for the practice of mahamudra. At the start of his talk, Nyenpa Rinpoche reviewed the previous verses and added new commentary. He explained that highly developed adepts could realize the whole text by simply hearing the title. Summarizing the text's meaning at the next level comes in the traditional prostration of the translator: I prostrate to the glorious Vajra Dakini. Here, “dakini” refers to the entire meaning of the verses: the nature that is the ground of mahamudra and the nature that is the path of mahamudra; when these two manifest, the fruition of mahamudra appears. In this way the dakini symbolizes the realization of ground, path, and fruition. According to the teachings of the Kalachakra, “dakini” points to Prajnaparamita, the great mother of all the buddhas. Another way to express this is that no phenomenon transcends the fundamental nature. When the great mother Prajnaparamita manifests, we can see the true nature of all phenomena appearing as samsara and nirvana. Female deities, such as Tara and Vajra Varahi, are displays of the great mother's form. Here the vajra symbolizes the mahamudra of the definitive meaning, which is represented here as the glorious Vajra Dakini. The Student and Teacher The first verse of the Ganges Mahamudra describes students who could practice mahamudra and they have four characteristics. (1) Intelligence is the most important as it allows one (2) to endure hardship, (3) to see the qualities of the guru and therefore have respect, and (4) to bear the suffering that comes with practice, as we engage our body, speech, and mind fully in listening, reflecting, and meditating on the teachings. How we act depends on the conditions around us, and our intelligence allows us to know what makes a condition positive or negative. This is not a mere intellectual knowing but based in the experience of practice. Since Naropa had all four of these qualities, Tilopa gave him all the pith instructions on the banks of the Ganges, saying to his disciple, “I have no human guru. In coming to your own realization, you'll realize the guru.” Today we can meet teachers and discuss the Dharma with them for hours. But this might not be the good fortune we take it to be if we do not develop the power and strength of our meditation. We should be able to go through difficulties. Meeting the Dharma is not like finding gold by chance. It comes from gathering the two accumulations and from karmic connections that extend back for many generations. If we are constructing a tall building, we need a stable foundation. To meet a real guru we need genuine conviction.

Various translations and references used for this episode.Anatta-lakkhana Sutta: The Discourse on Not-self. Parileyyaka Sutta.8000 Verse Prajnaparamita Sutra. Heart Sutra. Mula-Madhyamakakarika, or the Fundamental Verses of the Middle Way by Nagarjuna. Acela Sutta.Heart Advice by Younge Khachab Rinpoche. We look forward to you joining in the conversation at Younge Drodul Ling.Submit a question.     

Lecture location: http://www.riversidechan.org/lectures/Dharma_Talk_20200504.mp3                                        Notes: -          Consider volunteering to transcribe a lecture. It is a great way to deepen your practice. -          This transcription is work in progress. It is transcribed as recorded and no professional editing was performed. -          Links: Gilbert’s Podcast, 

Momente der Geräumigkeit Ihres Herzens öffnen sich spontan immer wieder. Vielleicht leuchten sie für Sie auf, wenn Sie auf einem Berg stehen und in die Weite der Landschaft schauen. Ist es möglich, mitten im Alltag Zugang zu dieser grundlegenden Herzensqualität zu finden? Stephan Pende lädt ein, Bedingungen zu erforschen, die Nährboden sein können für eine Öffnung in diesen weiten, inneren Raum. Sie werden üben, durch wache und feinfühlige Gegenwärtigkeit zunehmend mit der Geräumigkeit Ihres Herzens vertraut zu werden. Diese natürliche Gelassenheit und Freundlichkeit mit sich selbst können Sie dann in Ihren Alltag und Ihre Beziehungen bringen.

Momente der Geräumigkeit Ihres Herzens öffnen sich spontan immer wieder. Vielleicht leuchten sie für Sie auf, wenn Sie auf einem Berg stehen und in die Weite der Landschaft schauen. Ist es möglich, mitten im Alltag Zugang zu dieser grundlegenden Herzensqualität zu finden? Stephan Pende lädt ein, Bedingungen zu erforschen, die Nährboden sein können für eine Öffnung in diesen weiten, inneren Raum. Sie werden üben, durch wache und feinfühlige Gegenwärtigkeit zunehmend mit der Geräumigkeit Ihres Herzens vertraut zu werden. Diese natürliche Gelassenheit und Freundlichkeit mit sich selbst können Sie dann in Ihren Alltag und Ihre Beziehungen bringen.

Momente der Geräumigkeit Ihres Herzens öffnen sich spontan immer wieder. Vielleicht leuchten sie für Sie auf, wenn Sie auf einem Berg stehen und in die Weite der Landschaft schauen. Ist es möglich, mitten im Alltag Zugang zu dieser grundlegenden Herzensqualität zu finden? Stephan Pende lädt ein, Bedingungen zu erforschen, die Nährboden sein können für eine Öffnung in diesen weiten, inneren Raum. Sie werden üben, durch wache und feinfühlige Gegenwärtigkeit zunehmend mit der Geräumigkeit Ihres Herzens vertraut zu werden. Diese natürliche Gelassenheit und Freundlichkeit mit sich selbst können Sie dann in Ihren Alltag und Ihre Beziehungen bringen.

Momente der Geräumigkeit Ihres Herzens öffnen sich spontan immer wieder. Vielleicht leuchten sie für Sie auf, wenn Sie auf einem Berg stehen und in die Weite der Landschaft schauen. Ist es möglich, mitten im Alltag Zugang zu dieser grundlegenden Herzensqualität zu finden? Stephan Pende lädt ein, Bedingungen zu erforschen, die Nährboden sein können für eine Öffnung in diesen weiten, inneren Raum. Sie werden üben, durch wache und feinfühlige Gegenwärtigkeit zunehmend mit der Geräumigkeit Ihres Herzens vertraut zu werden. Diese natürliche Gelassenheit und Freundlichkeit mit sich selbst können Sie dann in Ihren Alltag und Ihre Beziehungen bringen.

Momente der Geräumigkeit Ihres Herzens öffnen sich spontan immer wieder. Vielleicht leuchten sie für Sie auf, wenn Sie auf einem Berg stehen und in die Weite der Landschaft schauen. Ist es möglich, mitten im Alltag Zugang zu dieser grundlegenden Herzensqualität zu finden? Stephan Pende lädt ein, Bedingungen zu erforschen, die Nährboden sein können für eine Öffnung in diesen weiten, inneren Raum. Sie werden üben, durch wache und feinfühlige Gegenwärtigkeit zunehmend mit der Geräumigkeit Ihres Herzens vertraut zu werden. Diese natürliche Gelassenheit und Freundlichkeit mit sich selbst können Sie dann in Ihren Alltag und Ihre Beziehungen bringen.

Momente der Geräumigkeit Ihres Herzens öffnen sich spontan immer wieder. Vielleicht leuchten sie für Sie auf, wenn Sie auf einem Berg stehen und in die Weite der Landschaft schauen. Ist es möglich, mitten im Alltag Zugang zu dieser grundlegenden Herzensqualität zu finden? Stephan Pende lädt ein, Bedingungen zu erforschen, die Nährboden sein können für eine Öffnung in diesen weiten, inneren Raum. Sie werden üben, durch wache und feinfühlige Gegenwärtigkeit zunehmend mit der Geräumigkeit Ihres Herzens vertraut zu werden. Diese natürliche Gelassenheit und Freundlichkeit mit sich selbst können Sie dann in Ihren Alltag und Ihre Beziehungen bringen.

Momente der Geräumigkeit Ihres Herzens öffnen sich spontan immer wieder. Vielleicht leuchten sie für Sie auf, wenn Sie auf einem Berg stehen und in die Weite der Landschaft schauen. Ist es möglich, mitten im Alltag Zugang zu dieser grundlegenden Herzensqualität zu finden? Stephan Pende lädt ein, Bedingungen zu erforschen, die Nährboden sein können für eine Öffnung in diesen weiten, inneren Raum. Sie werden üben, durch wache und feinfühlige Gegenwärtigkeit zunehmend mit der Geräumigkeit Ihres Herzens vertraut zu werden. Diese natürliche Gelassenheit und Freundlichkeit mit sich selbst können Sie dann in Ihren Alltag und Ihre Beziehungen bringen.

Momente der Geräumigkeit Ihres Herzens öffnen sich spontan immer wieder. Vielleicht leuchten sie für Sie auf, wenn Sie auf einem Berg stehen und in die Weite der Landschaft schauen. Ist es möglich, mitten im Alltag Zugang zu dieser grundlegenden Herzensqualität zu finden? Stephan Pende lädt ein, Bedingungen zu erforschen, die Nährboden sein können für eine Öffnung in diesen weiten, inneren Raum. Sie werden üben, durch wache und feinfühlige Gegenwärtigkeit zunehmend mit der Geräumigkeit Ihres Herzens vertraut zu werden. Diese natürliche Gelassenheit und Freundlichkeit mit sich selbst können Sie dann in Ihren Alltag und Ihre Beziehungen bringen.

Momente der Geräumigkeit Ihres Herzens öffnen sich spontan immer wieder. Vielleicht leuchten sie für Sie auf, wenn Sie auf einem Berg stehen und in die Weite der Landschaft schauen. Ist es möglich, mitten im Alltag Zugang zu dieser grundlegenden Herzensqualität zu finden? Stephan Pende lädt ein, Bedingungen zu erforschen, die Nährboden sein können für eine Öffnung in diesen weiten, inneren Raum. Sie werden üben, durch wache und feinfühlige Gegenwärtigkeit zunehmend mit der Geräumigkeit Ihres Herzens vertraut zu werden. Diese natürliche Gelassenheit und Freundlichkeit mit sich selbst können Sie dann in Ihren Alltag und Ihre Beziehungen bringen.

Momente der Geräumigkeit Ihres Herzens öffnen sich spontan immer wieder. Vielleicht leuchten sie für Sie auf, wenn Sie auf einem Berg stehen und in die Weite der Landschaft schauen. Ist es möglich, mitten im Alltag Zugang zu dieser grundlegenden Herzensqualität zu finden? Stephan Pende lädt ein, Bedingungen zu erforschen, die Nährboden sein können für eine Öffnung in diesen weiten, inneren Raum. Sie werden üben, durch wache und feinfühlige Gegenwärtigkeit zunehmend mit der Geräumigkeit Ihres Herzens vertraut zu werden. Diese natürliche Gelassenheit und Freundlichkeit mit sich selbst können Sie dann in Ihren Alltag und Ihre Beziehungen bringen.

Momente der Geräumigkeit Ihres Herzens öffnen sich spontan immer wieder. Vielleicht leuchten sie für Sie auf, wenn Sie auf einem Berg stehen und in die Weite der Landschaft schauen. Ist es möglich, mitten im Alltag Zugang zu dieser grundlegenden Herzensqualität zu finden? Stephan Pende lädt ein, Bedingungen zu erforschen, die Nährboden sein können für eine Öffnung in diesen weiten, inneren Raum. Sie werden üben, durch wache und feinfühlige Gegenwärtigkeit zunehmend mit der Geräumigkeit Ihres Herzens vertraut zu werden. Diese natürliche Gelassenheit und Freundlichkeit mit sich selbst können Sie dann in Ihren Alltag und Ihre Beziehungen bringen.

Momente der Geräumigkeit Ihres Herzens öffnen sich spontan immer wieder. Vielleicht leuchten sie für Sie auf, wenn Sie auf einem Berg stehen und in die Weite der Landschaft schauen. Ist es möglich, mitten im Alltag Zugang zu dieser grundlegenden Herzensqualität zu finden? Stephan Pende lädt ein, Bedingungen zu erforschen, die Nährboden sein können für eine Öffnung in diesen weiten, inneren Raum. Sie werden üben, durch wache und feinfühlige Gegenwärtigkeit zunehmend mit der Geräumigkeit Ihres Herzens vertraut zu werden. Diese natürliche Gelassenheit und Freundlichkeit mit sich selbst können Sie dann in Ihren Alltag und Ihre Beziehungen bringen.

Momente der Geräumigkeit Ihres Herzens öffnen sich spontan immer wieder. Vielleicht leuchten sie für Sie auf, wenn Sie auf einem Berg stehen und in die Weite der Landschaft schauen. Ist es möglich, mitten im Alltag Zugang zu dieser grundlegenden Herzensqualität zu finden? Stephan Pende lädt ein, Bedingungen zu erforschen, die Nährboden sein können für eine Öffnung in diesen weiten, inneren Raum. Sie werden üben, durch wache und feinfühlige Gegenwärtigkeit zunehmend mit der Geräumigkeit Ihres Herzens vertraut zu werden. Diese natürliche Gelassenheit und Freundlichkeit mit sich selbst können Sie dann in Ihren Alltag und Ihre Beziehungen bringen.

Momente der Geräumigkeit Ihres Herzens öffnen sich spontan immer wieder. Vielleicht leuchten sie für Sie auf, wenn Sie auf einem Berg stehen und in die Weite der Landschaft schauen. Ist es möglich, mitten im Alltag Zugang zu dieser grundlegenden Herzensqualität zu finden? Stephan Pende lädt ein, Bedingungen zu erforschen, die Nährboden sein können für eine Öffnung in diesen weiten, inneren Raum. Sie werden üben, durch wache und feinfühlige Gegenwärtigkeit zunehmend mit der Geräumigkeit Ihres Herzens vertraut zu werden. Diese natürliche Gelassenheit und Freundlichkeit mit sich selbst können Sie dann in Ihren Alltag und Ihre Beziehungen bringen.

Momente der Geräumigkeit Ihres Herzens öffnen sich spontan immer wieder. Vielleicht leuchten sie für Sie auf, wenn Sie auf einem Berg stehen und in die Weite der Landschaft schauen. Ist es möglich, mitten im Alltag Zugang zu dieser grundlegenden Herzensqualität zu finden? Stephan Pende lädt ein, Bedingungen zu erforschen, die Nährboden sein können für eine Öffnung in diesen weiten, inneren Raum. Sie werden üben, durch wache und feinfühlige Gegenwärtigkeit zunehmend mit der Geräumigkeit Ihres Herzens vertraut zu werden. Diese natürliche Gelassenheit und Freundlichkeit mit sich selbst können Sie dann in Ihren Alltag und Ihre Beziehungen bringen.

Momente der Geräumigkeit Ihres Herzens öffnen sich spontan immer wieder. Vielleicht leuchten sie für Sie auf, wenn Sie auf einem Berg stehen und in die Weite der Landschaft schauen. Ist es möglich, mitten im Alltag Zugang zu dieser grundlegenden Herzensqualität zu finden? Stephan Pende lädt ein, Bedingungen zu erforschen, die Nährboden sein können für eine Öffnung in diesen weiten, inneren Raum. Sie werden üben, durch wache und feinfühlige Gegenwärtigkeit zunehmend mit der Geräumigkeit Ihres Herzens vertraut zu werden. Diese natürliche Gelassenheit und Freundlichkeit mit sich selbst können Sie dann in Ihren Alltag und Ihre Beziehungen bringen.

Momente der Geräumigkeit Ihres Herzens öffnen sich spontan immer wieder. Vielleicht leuchten sie für Sie auf, wenn Sie auf einem Berg stehen und in die Weite der Landschaft schauen. Ist es möglich, mitten im Alltag Zugang zu dieser grundlegenden Herzensqualität zu finden? Stephan Pende lädt ein, Bedingungen zu erforschen, die Nährboden sein können für eine Öffnung in diesen weiten, inneren Raum. Sie werden üben, durch wache und feinfühlige Gegenwärtigkeit zunehmend mit der Geräumigkeit Ihres Herzens vertraut zu werden. Diese natürliche Gelassenheit und Freundlichkeit mit sich selbst können Sie dann in Ihren Alltag und Ihre Beziehungen bringen.

Momente der Geräumigkeit Ihres Herzens öffnen sich spontan immer wieder. Vielleicht leuchten sie für Sie auf, wenn Sie auf einem Berg stehen und in die Weite der Landschaft schauen. Ist es möglich, mitten im Alltag Zugang zu dieser grundlegenden Herzensqualität zu finden? Stephan Pende lädt ein, Bedingungen zu erforschen, die Nährboden sein können für eine Öffnung in diesen weiten, inneren Raum. Sie werden üben, durch wache und feinfühlige Gegenwärtigkeit zunehmend mit der Geräumigkeit Ihres Herzens vertraut zu werden. Diese natürliche Gelassenheit und Freundlichkeit mit sich selbst können Sie dann in Ihren Alltag und Ihre Beziehungen bringen.

Momente der Geräumigkeit Ihres Herzens öffnen sich spontan immer wieder. Vielleicht leuchten sie für Sie auf, wenn Sie auf einem Berg stehen und in die Weite der Landschaft schauen. Ist es möglich, mitten im Alltag Zugang zu dieser grundlegenden Herzensqualität zu finden? Stephan Pende lädt ein, Bedingungen zu erforschen, die Nährboden sein können für eine Öffnung in diesen weiten, inneren Raum. Sie werden üben, durch wache und feinfühlige Gegenwärtigkeit zunehmend mit der Geräumigkeit Ihres Herzens vertraut zu werden. Diese natürliche Gelassenheit und Freundlichkeit mit sich selbst können Sie dann in Ihren Alltag und Ihre Beziehungen bringen.

Momente der Geräumigkeit Ihres Herzens öffnen sich spontan immer wieder. Vielleicht leuchten sie für Sie auf, wenn Sie auf einem Berg stehen und in die Weite der Landschaft schauen. Ist es möglich, mitten im Alltag Zugang zu dieser grundlegenden Herzensqualität zu finden? Stephan Pende lädt ein, Bedingungen zu erforschen, die Nährboden sein können für eine Öffnung in diesen weiten, inneren Raum. Sie werden üben, durch wache und feinfühlige Gegenwärtigkeit zunehmend mit der Geräumigkeit Ihres Herzens vertraut zu werden. Diese natürliche Gelassenheit und Freundlichkeit mit sich selbst können Sie dann in Ihren Alltag und Ihre Beziehungen bringen.

Momente der Geräumigkeit Ihres Herzens öffnen sich spontan immer wieder. Vielleicht leuchten sie für Sie auf, wenn Sie auf einem Berg stehen und in die Weite der Landschaft schauen. Ist es möglich, mitten im Alltag Zugang zu dieser grundlegenden Herzensqualität zu finden? Stephan Pende lädt ein, Bedingungen zu erforschen, die Nährboden sein können für eine Öffnung in diesen weiten, inneren Raum. Sie werden üben, durch wache und feinfühlige Gegenwärtigkeit zunehmend mit der Geräumigkeit Ihres Herzens vertraut zu werden. Diese natürliche Gelassenheit und Freundlichkeit mit sich selbst können Sie dann in Ihren Alltag und Ihre Beziehungen bringen.

In this dharma talk, Spring Washam explores the Prajnaparamita, also known as the mother of the Buddhas, and why it’s so important to establish self-compassion.

The first of four talks given by Ratnaguna during the annual Padmaloka Open Retreat. The theme of the retreat was 'For Heroic Spirits Intended...' and was based around the Ratnaguna Samcayagatha-a profound Mahayana Sutra. A new translation by Sraddhapa of the text was used for the first time during the retreat. You can find this text at Sraddhapa's website where donations can be made to support this important translation work.  Talk given at Padmaloka Retreat Centre in 2018 as part of the series For Heroic Spirits Intended. *** Help keep FBA free for everyone! Become a supporter today.  Subscribe to our Dharmabytes podcast - bite-size pieces of Dharma inspiration, two times a week! Follow our blog for news and new Dharma FBA on Twitter FBA on Facebook FBA on Soundcloud

With his customary dry wit and sharp eye Abhaya leads us on the crazy paving path through the Diamond Sutra - a text guaranteed to turn your world upside-down. Some very funny parts to this talk - and some excellent evocations of rigorous Dharma practice as part of the everyday business of life. In this excerpt we hear readings from the sutra about how merit is not enough for insight to arise. From the talk entitled The Diamond Sutra given at the Triratna (Western Buddhist Order) National Order Weekend 2003. *** Help keep FBA free for everyone! Become a supporter today.  Subscribe to our Dharmabytes podcast - bite-size pieces of Dharma inspiration, two times a week! Follow our blog for news and new Dharma FBA on Twitter FBA on Facebook FBA on Soundcloud  

Vajra Prajnaparamita Sutra (a.k.a the Diamond Sutra) M. C. Owens Recorded at the San Francisco Dharma Collective August 11 & 18, 2019

Prajnaparamita Heart Sutra M. C. Owens Recorded at the San Francisco Dharma Collective August 4, 2019 PRAJÑAPARAMITA HEART SUTRA Bodhisattva Avalokitesvara, while practicing the profound prajñaparamita, clearly saw that the five aggregates are empty; thus, overcoming all suffering. Sariputra, form is no different from empty; empty no different from form. Form is just empty; empty just form. Sensation, perception, conditioning, and consciousness are also like this. Sariputra, this is the emptiness of all dharmas: they neither arise nor cease; are neither defiled nor pure, and neither increase nor decrease. For this reason, within emptiness there is no form. No sensation, perception, conditioning or consciousness. No eye, ear, nose, tongue, body or mind. No sight, sound, scent, taste, touch or thought. No seeing,…even no thinking. No ignorance nor end of ignorance,…even no aging and death, nor end of aging and death. No suffering, its origin, cessation or the path, No wisdom and no attainment. Since nothing is attained, bodhisattvas maintain prajnaparamita. Then their heart is without hindrance, and since without hindrance, without fear; escaping upside-down, dream-like thinking and completely realizing Nirvana. All buddhas of all times maintain prajnaparamita, thus attaining anuttara-samyak-sambhodi. Hence know, prajnaparamita is the all-powerful mantra, the great enlightening mantra, the unexcelled mantra, the unequaled mantra, able to dispel all suffering. This is true, not false. Therefore, proclaim the prajnaparamita mantra; recite the mantra thus: Gate gate paragate parasamgate bodhi svaha!

It is huge, it is most profound meditation, of the most important meditation, just thinking meaning of existing, or just thinking meaning of dependent arising, just that word, think meaning, meditate on meaning of dependent, then meditate on meaning of arising without many words, that’s just, say, the two truths are there. -Lama Zopa Rinpoche … Continue reading The Prajnaparamita, the Wisdom Gone Beyond →

The Prajnaparamita Sutra in One Letter Recorded at the San Francisco Dharma Collective February 3, 2019

The Perfection of Wisdom M.C. Owens Recorded at the San Francisco Dharma Collective January 27, 2019 Part Two of the Eight Schools of Buddhism Series

Todayand#8217;s FBA Dharmabyte is called Going Deeper into the Heart of How Things Are, from the talk entitled Prajnaparamita, the female Bodhisattva of wisdom, by Vessantara. This excerpt goes into detail of the several mantras associated with this figure. From the series of talks for Sangha Night on Buddhas and Bodhisattva given at the Cambridge Buddhist Centre.

Mantra Do Guru Prajnaparamita Complementaridade Energia Refúgio (SP Out2018 Parte 4) by Lama Padma Samten

Summer Retreat Sweden - Part 5 - Evening with Prajnaparamita Practice by Stephan Pende Wormland

Todayand#8217;s FBA Dharmabyte is called Perception (Samjna) and#8211; A Definition, taken from the 6th talk in the series The Diamond Sutra and#8211; Taking Mind to its Limits by Padmavajra. This is the sixth in a sparkling, wide-ranging, thoroughly comprehensive ten talk series by Padmavajra on and#8216;The Diamond Sutraand#8217;. Down to the nitty-gritty now, with a useful and considered introduction to the nature and workings of perception itself. With a special emphasis too on moving from a utilitarian attitude to other people towards a genuine sense of relationship founded on loving kindness. Talks given at Padmaloka Retreat Centre, 2004 as part of the series The Diamond Sutra and#8211; Taking Mind to its Limits.

Aare Pilv. Prajnaparamita.

To understand the role of sexuality in our development, we start by examining the first words of the Bible and Torah in their original language (בראשית ברא אלוהים –Genesis 1:1), which reveal a sexual truth that is not visible in modern translations of the scriptures, yet is well-known in all Asian religions: that God is not male, but Elohim, a plural word that means "gods and goddesses" that emerge from AElohim (Parabrahma, Sunyata, the Emptiness). This is explained by the Prajanaparamita Sutra. We then study the Tree of Life to gain insight to in our place in the universe right now, including multiple dimensions, the types of beings in the universe, the four states of consciousness, our endocrine system and its purpose, and much more. This is just the preface of a journey deep into our history, present predicament, and potential future. “Form is emptiness, emptiness is form; emptiness is not other than form, form too is not other than emptiness.” – Prajnaparamita, the Blessed Mother, the Heart of the Perfection of Wisdom

Transmissão ao vivo do Retiro "Prajnaparamita: convidando as aparências para o caminho", com Lama Padma Samten, de 7 a 9 de abril no templo do CEBB Caminho do Meio (Viamão, RS). Para contribuir com qualquer valor e apoiar as próximas transmissões e a ação do Lama Padma Samten e do CEBB: http://www.cebb.org.br/como-contribuir-com-as-transmissoes/

Transmissão ao vivo do Retiro "Prajnaparamita: convidando as aparências para o caminho", com Lama Padma Samten, de 7 a 9 de abril no templo do CEBB Caminho do Meio (Viamão, RS). Para contribuir com qualquer valor e apoiar as próximas transmissões e a ação do Lama Padma Samten e do CEBB: http://www.cebb.org.br/como-contribuir-com-as-transmissoes/

Transmissão ao vivo do Retiro "Prajnaparamita: convidando as aparências para o caminho", com Lama Padma Samten, de 7 a 9 de abril no templo do CEBB Caminho do Meio (Viamão, RS). Para contribuir com qualquer valor e apoiar as próximas transmissões e a ação do Lama Padma Samten e do CEBB: http://www.cebb.org.br/como-contribuir-com-as-transmissoes/

Transmissão ao vivo do Retiro "Prajnaparamita: convidando as aparências para o caminho", com Lama Padma Samten, de 7 a 9 de abril no templo do CEBB Caminho do Meio (Viamão, RS). Para contribuir com qualquer valor e apoiar as próximas transmissões e a ação do Lama Padma Samten e do CEBB: http://www.cebb.org.br/como-contribuir-com-as-transmissoes/

Transmissão ao vivo do Retiro "Prajnaparamita: convidando as aparências para o caminho", com Lama Padma Samten, de 7 a 9 de abril no templo do CEBB Caminho do Meio (Viamão, RS). Para contribuir com qualquer valor e apoiar as próximas transmissões e a ação do Lama Padma Samten e do CEBB: http://www.cebb.org.br/como-contribuir-com-as-transmissoes/

Transmissões ao vivo do Retiro de inverno 2017, com Lama Padma Samten, de 21 a 30 de julho no templo do CEBB Caminho do Meio (Viamão, RS). Para contribuir com qualquer valor e apoiar as próximas transmissões e a ação do Lama Padma Samten e do CEBB: http://www.cebb.org.br/como-contribuir-com-as-transmissoes/

Transmissões ao vivo do Retiro de inverno 2017, com Lama Padma Samten, de 21 a 30 de julho no templo do CEBB Caminho do Meio (Viamão, RS). Para contribuir com qualquer valor e apoiar as próximas transmissões e a ação do Lama Padma Samten e do CEBB: http://www.cebb.org.br/como-contribuir-com-as-transmissoes/

Transmissões ao vivo do Retiro de inverno 2017, com Lama Padma Samten, de 21 a 30 de julho no templo do CEBB Caminho do Meio (Viamão, RS). Para contribuir com qualquer valor e apoiar as próximas transmissões e a ação do Lama Padma Samten e do CEBB: http://www.cebb.org.br/como-contribuir-com-as-transmissoes/

Prajnaparamita uit Baarn over haar boek

Samen in gesprek over haar boek

Transmissão ao vivo do Retiro de Verão 2017, com Lama Padma Samten, de 17 a 28 de fevereiro no templo do CEBB Caminho do Meio (Viamão, RS). Para contribuir com qualquer valor e apoiar as próximas transmissões e a ação do Lama Padma Samten e do CEBB: www.cebb.org.br/como-contribuir-c…-as-transmissoes/

Transmissão ao vivo do Retiro de Verão 2017, com Lama Padma Samten, de 17 a 28 de fevereiro no templo do CEBB Caminho do Meio (Viamão, RS). Para contribuir com qualquer valor e apoiar as próximas transmissões e a ação do Lama Padma Samten e do CEBB: http://www.cebb.org.br/como-contribuir-com-as-transmissoes/

Estudo do "Sutra do Diamante" na inauguração do templo do CEBB Mendjila, em Canelinha/SC, de 31 de Outubro a 2 de Novembro. Ver índice abaixo. ÍNDICE 00:00 | Textos da classe do Prajnaparamita. Vacuidade, Aparência e Originação Dependente. "A pessoa que está vendo esse video ta vendo uma fraude. Não tem ninguém ali -- ainda que eu esteja dizendo que não tem ninguém: ninguém está dizendo que não tem ninguém. A pessoa constrói um aspecto luminoso, dependente do som que ela está ouvindo." "A vacuidade é uma característica das coisas, todas as coisas tem a propriedade da vacuidade, porque surgiram da originação dependente." "Dudjom Lingpa dizia que precisamos fazer ruir a caverna das aparências. (...) Tem uma outra visão: não precisa ruir a caverna das aparências: só precisamos sorrir." 20:10 | Comentário linha-a-linha do texto-raiz dos 21 itens, de Dudjom Rinpoche Dorje Drolö e o aspecto irado de Guru Rinpoche (24:10) "Nós temos muitos futuros que viraram passado sem nunca terem virado presente." 30:50 | Continuação do Sutra do Diamante, seção Perfeição da Sabedoria (Prajna Paramita) "Remédio não é saúde. A pessoa nao toma pílulas de saúde, ela toma um remédio para ajudar seu próprio corpo a reestabelecer a saúde. Assim é com os ensinamentos. O remédio é guru ioga." 49:20 | Pergunta: Como tomar a fruição como caminho? 51:50 | Pergunta: Dá para entender a originação dependente como uma parte gradual do caminho? 56:18 | Pergunta: Para atingirmos a mente última, precisamos usar os condicionamentos e treinamentos do samsara? "Não precisamos trocar de lugar. Serve os problemas que a gente já tem." "Por isso que o Buda deu 84 mil ensinamentos, para 84 mil tipos de problemas." 1:03:48 | Transmissão da mente de buda do quinto para o sexto patriarca no budismo chinês 1:12:00 | Conclusão do Sutra 1:27:15 | Pergunta: Desse silêncio, desse espaço, como brota a mente? O que é a mente? 1:30:50 | Pergunta: Como funciona a astrologia dentro dessa perspectiva de vacuidade? Por que pessoas nascem com capacidade de produzir coisas? Isso é para ser incentivado ou deixado de lado? 1:36:00 | Pergunta: O que significa 'gerar méritos'? 1:45:00 | Pergunta: Qual a diferença entre shamata com foco em um objeto e com foco na energia?

Go for the gold!

In this podcast Professor Thurman explores different stages of Buddhist meditation. When the ‘space-like equipoise samadhi’ disappears, what is there [left]? – Professor Thurman asks the audience and proceeds to answer: everything that was there before is there. But the meditator now sees appearances with the realization that they are like a reflection of the moon in water, like a magician’s trick, like magic, like illusion. This experience is called ‘the illusion-like aftermath samadhi’. The episode was recorded on March 17, 2016 at the “Vimalakirti, Prajnaparamita & Avatamsaka Sutras” workshop at Tibet House India. Photo by Yogesh Kumar on Unsplash This week’s episode’s of the Bob Thurman Podcast was brought to you in part through the support of the Tibet House US Membership Community and Menla Retreat and Dewa Spa in Phoenicia, New York and Tibet House Delhi. Free Online Book + Suggested Reading:  “The Holy Teachings of Vimalakirti” Translated by Robert A.F. Thurman available via www.84000.co. Listen to more archive recordings from from past Robert AF Thurman teachings + public events please consider becoming a Tibet House US member. To learn about the benefits of Tibet House US Membership please visit: www.tibethouse.us. The song ‘Dancing Ling’ by Tenzin Choegyal from the album ‘Heart Sutra‘ (2004) by Ethno Super Lounge is used on the Bob Thurman Podcast with artist’s permission, all rights reserved.

Ga voor het goud!

In this podcast Professor Thurman explains what are Buddhalands and talks about different Buddhalands, based on the Vimalakirti Sutra, which he translated and has been teaching for nearly forty years. “Vimalakīrti’s Verses : Buddhalands – Ep. 64” was recorded on March 17, 2016 at the “Vimalakirti, Prajnaparamita & Avatamsaka Sutras” workshop at Tibet House India. Photo by Benjamin Balázs on Unsplash This week’s episode’s of the Bob Thurman Podcast was brought to you in part through the support of the Tibet House US Membership Community and Menla Retreat and Dewa Spa in Phoenicia, New York and Tibet House Delhi. Free Online Book + Suggested Reading: “The Holy Teachings of Vimalakirti” Translated by Robert A.F. Thurman available via www.84000.co. Listen to more archive recordings from from past Robert AF Thurman teachings + public events please consider becoming a Tibet House US member. To learn about the benefits of Tibet House US Membership please visit: www.tibethouse.us. The song ‘Dancing Ling’ by Tenzin Choegyal from the album ‘Heart Sutra‘ (2004) by Ethno Super Lounge is used on the Bob Thurman Podcast with artist’s permission, all rights reserved.

Áudio dos ensinamentos de Lama Padma Santem no 4º dia do Retiro de Verão 2016, ...O post Áudio do Retiro de Verão 2016 #11 – Sutra Prajnaparamita, Vacuidade, Bolhas foi publicado no CEBB.

A fresh talk with this teacher who gives satsang in France and Holland

Originally from the Netherlands, Prajnaparamita has been in search of her true nature all her life. Initially investigating and studying psychology, religion and philosophy, she eventually met a truly awakened soul and surrendered her heart, her mind and her life. … Continue reading →

This episode is a continuation of last week’s episode on the fifth chapter of the famous Vimalakirti Sutra. An object of love and inspiration for many lay practitioners, as well as monastics, the Sutra is known for giving an in-depth explanation & analysis of key buddhist concepts, such as emptiness, non-duality, self & non-self, and so on. The 5th chapter relates to Prajnaparamita or Transcendent Wisdom. This episode was recorded on October 8, 2015 in a class taught by Professor Thurman. Relative & Absolute: Conversation between Manjushri & Vimalakirti, Part 2 – Ep. 39 of the Bob Thurman Podcast Vimalakirti Debates Manjushri Dunhuang Mogao Caves image via www.wikimedia.org. This week’s episode’s of the Bob Thurman Podcast was brought to you in part through the monthly support of the Tibet House US Membership Community and Menla Retreat and Dewa Spa in Phoenicia, New York. Listen to more archive recordings from past Robert A.F. Thurman teachings + public events please consider becoming a Tibet House US member. To learn about the benefits of Tibet House US Membership please visit: www.tibethouse.us. The songs “Trance Tibet” & ‘Dancing Ling’ by Tenzin Choegyal from the album ‘Heart Sutra‘ (2004) by Ethno Super Lounge is used on the Bob Thurman Podcast with artist’s permission, all rights reserved.

In this episode Professor Thurman expounds the profound teaching, contained in the fifth chapter of the famous Vimalakirti Sutra, which he translated and has been teaching for nearly forty years. An object of love and inspiration for many lay practitioners, as well as monastics, the Sutra is known for giving an in-depth explanation & analysis of key buddhist concepts, such as emptiness, non-duality, self & non-self, and so on. The 5th chapter relates to Prajnaparamita or Transcendent Wisdom. This episode was recorded on October 8, 2015 in a class taught by Professor Thurman. Relative & Absolute: Conversation between Manjushri & Vimalakirti, Part 1 – Ep. 38 of the Bob Thurman Podcast Vimalakirti Debates Manjushri Dunhuang Mogao Caves image via www.wikimedia.org. This week’s episode’s of the Bob Thurman Podcast was brought to you in part through the monthly support of the Tibet House US Membership Community and Menla Retreat and Dewa Spa in Phoenicia, New York. Listen to more archive recordings from past Robert A.F. Thurman teachings + public events please consider becoming a Tibet House US member. To learn about the benefits of Tibet House US Membership please visit: www.tibethouse.us. The songs “Trance Tibet” & ‘Dancing Ling’ by Tenzin Choegyal from the album ‘Heart Sutra‘ (2004) by Ethno Super Lounge is used on the Bob Thurman Podcast with artist’s permission, all rights reserved.

Een inspirerend gesprek met een leerlinge van Shantimayi

Professor Thurman discusses the potential dangers of cultivating an empty mind without also developing proper understanding of what emptiness is. Just meditating with our default understanding of reality can temporarily dampen our worries, but it won't completely overcome them. The danger is that we'll think we're already enlightened, and lose the motivation to completely transform our whole experience into a Buddhaverse. "A true bodhisattva does not develop strong meditative prowess at the wrong time. The abilities you attain with deep contemplation—the abilities to isolate oneself from relationships, to deaden the emotions, to withdraw when encountering obstructions, to palliate suffering with genuine detachment—can make you stick at a level of self-centeredness that stunts your spiritual growth." Robert A.F. Thurman “The Danger of “Just Meditate!” - Episode 19 of the Bob Thurman Podcast” is an excerpt from a lecture given at Jewel Heart in New York City, May 7, 2015, as part of a lecture series called "Vajrayana and Emptiness." The Danger of “Just Meditate!” - Ep. 19 of the Bob Thurman Podcast Photo by Mathew Schwartz on Unsplash   To read more about programs with Robert A.F Thurman with Jewel Heart please visit: www.jewelheart.org. The song ‘Dancing Ling' by Tenzin Choegyal from the album ‘Heart Sutra‘ (2004) by Ethno Super Lounge is used on the Bob Thurman Podcast with artist's permission, all rights reserved. To listen to more recordings from past Robert A.F. Thurman programs please consider becoming a Tibet House US Member.

Professor Thurman discusses the potential dangers of cultivating an empty mind without also developing proper understanding of what emptiness is. Just meditating with our default understanding of reality can temporarily dampen our worries, but it won’t completely overcome them. The danger is that we’ll think we’re already enlightened, and lose the motivation to completely transform our whole experience into a Buddhaverse. “A true bodhisattva does not develop strong meditative prowess at the wrong time. The abilities you attain with deep contemplation—the abilities to isolate oneself from relationships, to deaden the emotions, to withdraw when encountering obstructions, to palliate suffering with genuine detachment—can make you stick at a level of self-centeredness that stunts your spiritual growth.” Robert A.F. Thurman “The Danger of “Just Meditate!” – Episode 19 of the Bob Thurman Podcast” is an excerpt from a lecture given at Jewel Heart in New York City, May 7, 2015, as part of a lecture series called “Vajrayana and Emptiness.” The Danger of “Just Meditate!” – Ep. 19 of the Bob Thurman Podcast Photo by Mathew Schwartz on Unsplash   To read more about programs with Robert A.F Thurman with Jewel Heart please visit: www.jewelheart.org. The song ‘Dancing Ling’ by Tenzin Choegyal from the album ‘Heart Sutra‘ (2004) by Ethno Super Lounge is used on the Bob Thurman Podcast with artist’s permission, all rights reserved. To listen to more recordings from past Robert A.F. Thurman programs please consider becoming a Tibet House US Member.

Our FBA Dharmabyte today, and#8220;Blending Reason and Reverenceand#8221; is an excerpt from The Diamond Sutra and#8211; Taking Mind to its Limits: Talk 1, by Padmavajra. Blending the intellectual and the devotional, here Padmavajra describes the setting of the sutra exploring simplicity and awareness. This is an excerpt from the first in a sparkling, wide-ranging, thoroughly comprehensive ten talk series by Padmavajra on and#8216;The Diamond Sutraand#8217;. We are taken through the work stage by stage, and here we begin with the opening scenes and the text itself as a revelation of Realityand#8230; Talks given at Padmaloka Retreat Centre, 2004 This talk is part of the series The Diamond Sutra and#8211; Taking Mind to its Limits.

Continuing with our theme of The Heart Sutra, todayand#8217;s Dharmabyte leads us into and#8216;The Meaning of the Prajnaparamita Mantra.and#8217; Going beyond the unconditioned, going beyond even the distinction of the conditioned and the unconditioned, going, going, gone beyond. Selection from the talk titled and#8216;The Heart Sutraand#8217; by Sangharakshita, 1967.

Our Dharmabyte today takes us into the heart of Buddhist ritual, into the heart of the sevenfold puja, with a special chanting of the and#8220;Prajnaparamita Hridaya Sutraand#8221; and#8211; The Heart Sutra and#8211; in Sanskrit. The entire puja is recited in both Sanskrit and English, a real treat for all ritual lovers courtesy of Satyadhana, the puja leader. This Sevenfold Puja was recorded at the North American Order Convention in 2008.

In the talk On the Hymn to Perfect Wisdom‘ Kulaprabha beautifully explores these verses of devotion from ‘The Perfection of Wisdom in 8000 Lines’ and they apply to us, in our lives, in our world.

In todayand#8217;s Dharmabyte, Kulaprabha shares a reading of and#8216;The Hymn to Perfect Wisdomand#8216; from and#8216;The Perfection of Wisdom in 8000 Linesand#8217;. This is the first track in the talk of the same title, and#8216;On the Hymn to Perfect Wisdomand#8216;, which will be featured in this Saturdayand#8217;s FBA Podcast.

Natasha Reichle, Asian Art Museum

The Diamond Sutra is a Mahayana sutra from the genre of Prajnaparamita ('perfection of wisdom') sutras. In this series Norman will referernce the Diamond Sutra - Red Pine Edition.  Norman covers Chapters 16 thru 32 (the end)of the Diamond Sutra, Red Pine Edition. Due to recording issues the first five minutes of the talk are missing. Diamond Sutra 5 By Zoketsu Norman Fischer | November 26, 2008 Abridged and edited by Barbara Byrum and Cynthia Schrager Chapter 17: Again the venerable Subhuti asked the Buddha, "Bhagavan if someone sets forth on the bodhisattva path, how should they stand? How should they walk? And how should they control their thoughts?" The Buddha said, "Subhuti, someone who sets forth on the bodhisattva path should give birth to the thought: 'In the realm of complete nirvana I shall liberate all beings. And while I thus liberate beings, not a single being is liberated.' And why not? Subhuti, a bodhisattva who creates the perception of a being cannot be called a 'bodhisattva.' Neither can someone who creates the perception of a life, or even the perception of a soul, be called a 'bodhisattva.' And why not? Subhuti, there is no such dharma as setting forth on the bodhisattva path." Here we see the combination of compassion and emptiness. The bodhisattvas are all about saving beings, all about this universal desire to benefit others, but with the recognition that the bodhisattva himself - herself - and the beings are empty of any separation. So in a way, it is not a big problem to save all beings, because the thought of saving in your own mind is also saving all beings, because there is no separation. There is no real difference. There is no such dharma as setting forth on the bodhisattva path. It is empty of any separation, any distinction. "What do you think, Subhuti? When the Tathagata was with Dipankara Tathagatha, did he realize any such dharma as unexcelled, perfect enlightenment?" To this the venerable Subhuti answered, "Bhagavan, as I understand the meaning of what the Tathagatha has taught, when the Tathagatha was with Dipankara Tathagata, the Arhan, the Fully-Enlightened One, he did not realize any such dharma as unexcelled, perfect enlightenment." [You can imagine an innocent, faithful Buddhist hearing that and saying, "What are you saying?"] And to this the Buddha replied, "So it is, Subhuti. When the Tathagatha was with Dipankara Tathagata, the Arhan, the Fully-Enlightened One, he did not realize any such dharma as unexcelled, perfect enlightenment. If the Tathagatha had realized any dharma, then Dipankara would not have prophesied of him, 'Young man, in the future you shall become the tathagata, the arhan, the fully-enlightened one, named Shakyamuni.'" Why? Because if you think there is an unexcelled, perfect "something," you have a conceptual belief in something that isn't empty. That's exactly the opposite of awakening. Awakening is the recognition that there is no such thing as awakening. That is awakening - recognizing that there is no such thing as a being; no such thing as a person; no such thing as a self. That is awakening. "Subhuti, imagine a perfect person with an immense, perfect body." The venerable Subhuti said, "This perfect person whom the Tathagata says has an 'immense, perfect body,' has no body." The Buddha said, "So it is, Subhuti, and if a bodhisattva says 'I shall liberate other beings,' that person is not called a 'bodhisattva'. And why not? Subhuti, is there any such dharma as a bodhisattva? 'Beings,' Subhuti, are said by the Tathagata to be no beings. Thus are they called 'beings.' Thus does the Tathagata say that all dharmas have no self. All dharmas have no life, no individuality, and no soul." When you read this, you can see how people would think this is nihilistic. It sounds kind of bleak - no dharmas, no life, no soul, no nothing, no individuality. But maybe to get the sense of it better,

  The Diamond Sutra is a Mahayana sutra from the genre of Prajnaparamita ('perfection of wisdom') sutras. In this series Norman will referernce the Diamond Sutra - Red Pine Edition. This is the fourth talk in this series. Diamond Sutra 4 By Zoketsu Norman Fischer | November 12, 2008 Abridged and edited by Barbara Byrum and Deborah Russell     Last time we were discussing the Diamond Sutra and the earlier Buddhist path of the arhat, the path of renunciation. We feel our own pain, and we know that there is something to be done; there is something to let go of, so we let go. We renounce. But, then, maybe we get attached to that brilliant sacrifice that we have made, to our renunciation and our sense of identity with the renunciation, to our holiness, and to our difference from others, who have not yet done this great thing that we have done. In contrast, in the bodhisattva path - the path of emptiness and compassion - we don't have the imperative to take a moral action, which is to renounce self, the world, and so on. Rather than the compunction to take a moral action, we have an ontological commitment to seeing that things are empty of anything that could be held on to. We understand that there is nothing to renounce, and there is nobody to renounce anything. Even if we do renounce something, we know that it is not an actual renunciation. So we are liberated from renunciation, and we are liberated from our sense of our difference from others. We are fully identified with others as non-others, and so, without any others, naturally, just living is an act of compassion. In other words, there is nothing but love and compassion, because we have realized that there is really non-difference. So we love the world and others as we love ourselves. Life by its very nature is loving-kindness, no matter what goes on. You know the wonderful phrase in the Zen koan, speaking of compassion, "It is as natural as reaching behind in the night for your pillow." Nothing special, just that natural action to bring comfort to a weary head, whether it is your own or someone else's. It hardly matters. So in the Diamond Sutra a shift is being proposed from a religious act to what I am calling an ontological commitment; to an understanding of the way that the world really is. So let's read Chapter 13: This having been said, the venerable Subhuti asked, "Bhagavan, what is the name of this dharma teaching, and how should we remember it?" The Buddha told the venerable Subhuti, "The name of this dharma teaching, Subhuti, is the Perfection of Wisdom. Thus should you remember it. And how so? Subhuti, what the Tathagata says is the perfection of wisdom the Tathagata says is no perfection. Thus it is called the 'perfection of wisdom.'" "Subhuti, what do you think? Is there any such dharma spoken by the Tathagata?" Subhuti said, "No, indeed, Bhagavan. There is no such dharma spoken by the Tathagata." The Buddha said, "Subhuti, what do you think? Are all the specks of dust in the billion-world-system of a universe many?" Subhuti said, "Many, Bhagavan. The specks of dust are many. And how so? Because, Bhagavan, what the Tathagata says is a speck of dust is no speck. Thus it is called 'a speck of dust.' And what the Tathagata says is a world system, the Tathagata says is no system. Thus it is called 'a world system.'" The Buddha said, "Subhuti, what do you think? Can the Tathagata, the Arhat, the Fully Enlightened One be seen by means of the thirty-two attributes of a perfect person?" Subhuti said, "No, indeed, Bhagavan. The Tathagata, the Arhat, the Fully Enlightened One cannot be seen by means of the thirty-two attributes of a perfect person. And why not? Because, Bhagavan, what the Tathagata says are the thirty-two attributes of a perfect person, Bhagavan, the Tathagata says are no attributes. Thus are they called the 'thirty-two attributes of a perfect person.'" This is the famous and strange logic of the Diam...

he Diamond Sutra is a Mahayana sutra from the genre of Prajnaparamita ('perfection of wisdom') sutras. In this series Norman will referernce the Diamond Sutra - Red Pine Edition.  This is the third of four talks on the Diamond Sutra.Third in a series on the Diamond Sutra, Red Pine Edition Diamond Sutra Third in a series on the Diamond Sutra - Red Pine Edition By Zoketsu Norman Fischer | May 28, 2008 Abridged and edited by Barbara Byrum and Cynthia Schrager   So tonight chapter six: This having been said, the venerable Subhuti asked the Buddha, "Bhagavan, will there be any beings in the future, in the final epoch, in the final period, in the final five hundred years of the dharma-ending age, who give birth to a perception of the truth of the words of a sutra, such as that spoken here?" The Buddha said, "Subhuti do not ask, 'Will be any beings in the future, in the final epoch, in the final period, in the final five hundred years of the dharma-ending age, who give birth to a perception of the truth of the words of a sutra, such as that spoken here?' Surely, Subhuti, in the final epoch, in the final period, in the final five hundred years of the dharma-ending age, there will be fearless bodhisattvas who are virtuous, capable, and wise, who give birth to a perception of the truth of the words of a sutra, such as that spoken here. "Indeed, Subhuti, such fearless bodhisattvas will have honored not just one buddha, and they will have planted auspicious roots before not just before one buddha. Surely, Subhuti, such fearless bodhisattvas will have honored countless hundreds and thousands of buddhas, and they will have planted auspicious roots before countless hundreds and thousands of buddhas. In the words of a sutra such as that spoken here, they are sure to gain perfect clarity of mind. The Tathagata knows them, Subhuti, by means of his buddha knowledge. And the Tathagata sees them, Subhuti , by means of his buddha vision. The Tathagata is aware of them, Subhuti. For they all produce and receive a measureless, infinite body of merit. "And how so? Because, Subhuti, these fearless bodhisattvas do not create a perception of a self, nor do they create a perception of a being, a life, or a soul. Nor, Subhuti, do these fearless bodhisattvas create the perception of a dharma, much less the perception of no dharma. Subhuti, they do not create a perception nor no perception. "And why not? Because, Subhuti, if these fearless bodhisattvas created the perception of a dharma, they would be attached to a self, a being, a life, and a soul. Likewise, if they created a perception of no dharma, they would be attached to a self, a being, a life, and a soul. "And why not? Because surely, Subhuti, fearless bodhisattvas do not cling to a dharma, much less to no dharma. This is the meaning behind the Tathagata's saying, 'A dharma teaching is like a raft. If you should let go of dharmas, how much more so no dharmas.'" What are attributes of the Buddha? That was the question we discussed last week. How is a Buddha, a Buddha? How are we, as awakened human beings, awakened human beings? What are the attributes? The Buddha has said that we can see and appreciate an awakened person by means of attributes that are no attributes. So there are attributes, but they are no attributes. So, on the one hand, there are no specific qualities that would identify an awakened person - no graspable, identifiable attributes or qualities. On the other hand, we know an awakened person. There are attributes; that is, there is a difference between us when we are awakened and us when we are not. But the difference is not a difference that is distinct or graspable. When we come to practice, we are always looking for a distinction, a difference that we can identify and grasp, and we don't find that kind of difference. Yet, at the same time, there is a distinct and important difference. It's just that it is hard to put your finger on i...

The Diamond Sutra is a Mahayana sutra from the genre of Prajnaparamita ('perfection of wisdom') sutras. In this series Norman will referernce the Diamond Sutra - Red Pine Edition. Our apologies that the last few seconds of the recording were inadvertently cut off. Diamond Sutra 1 By Zoketsu Norman Fischer | June 24, 2008 Abridged and edited by Barbara Byrum and Deborah Russell Tonight I am going to begin the first of three talks on the Vajracchedika Prajnaparamita Sutra. Three talks are not enough to cover these thirty-two chapters of the Diamond Sutra, so I am going to see if I can at least say a word about the first five of the chapters. Thich Nhat Hanh has said this about the first five chapters: Please read and re-read the first five chapters of the sutra. All of the essentials have been presented, and if you re-read these sections, you will come to understand its meaning. Once you understand, you may find the Diamond Sutra like a piece of beautiful music. Without straining at all, the meaning will just enter you. I'm using Red Pine's translation. Red Pine is a tremendous Buddhist sage and treasure of our time. He has recently come out with these translations. It really makes a new contribution to these texts, whenever a new translator with a fresh eye and good understanding and good ability in the language comes along. It is like the sutra comes alive all over again. The Vajracchedika Prajnaparamita Sutra, chapter one: Thus have I heard: Once the Bhagavan was dwelling near Shravasti at Anathapindada Garden in Jeta Forest, together with the full assembly of 1250 bhikshus and a great many fearless bodhisattvas. One day before noon, the Bhagavan put on his patched robe and picked up his bowl and entered the capital of Shravasti for offerings. After begging for food in the city and eating his meal of rice, he returned from his daily round in the afternoon, put his robe and bowl away, washed his feet, and sat down on the appointed seat. After crossing his legs and adjusting his body, he turned his awareness to what was before him. A number of bhikshus then came up to where the Bhagavan was sitting. After touching their heads to his feet, they walked around him to the right three times and sat down to one side. All traditional commentaries begin with the title - Vajracchedikaprajnaparamita Sutra. "Vajra" means diamond, which we know, because usually the sutra is given the English name Diamond Sutra. In tantric Buddhism, vajra also means "thunderbolt; a lightning flash in the sky." In both cases, the sense is of something "dazzling, brilliant, bright, powerful, sudden, and dramatic." A diamond, of course, cuts through everything, and nothing can cut it. Since the cchedika part of vajrachhedika means "cutter," we can imagine a diamond cutter like a sword. So you always see Manjushri Bodhisattva holding up a sword. We can imagine that it is made out of diamond, which cuts through confusion and delusion. But a cosmic thunderbolt also cuts through in the same way. Here maybe the metaphor is "illuminating." A diamond, a lightning flash, cuts through the darkness of the sky and illuminates the whole sky suddenly. So you could say that the Vajracchedika is the diamond-sword-thunderbolt sutra. Prajna paramita I think we all know. Prajna means wisdom. Paramita means "perfection" or "going beyond," in the sense that something that is perfect is something that goes beyond the thing. In other words, it is unsurpassable. It's perfect. It can't surpass perfection. Usually when I talk about prajna, wisdom, I always say that this is not the same as what we usually mean by wisdom. This is a very particular kind of wisdom. It is the wisdom that perceives the empty nature of conditioned existence. Like the Heart Sutra says, form - which stands for form, feelings, perception, formations, consciousness - is emptiness. Form is empty; feelings are empty; perceptions are empty; impulses to action are emp...