Podcasts about Samantabhadra

In this Wednesday Night Dharma Talk during Spring Practice Period, Sensei Monshin explores the archetypal energies of two bodhisattvas – Samantabhadra and Jizo. She begins by asking what sustains our practice and effort, answering simply: […]

The Conduct and Vows of Samantabhadra Conclusion of the Avataṃsaka Sutra Translated from the Chinese by Dharmamitra (Kalavinka Press, 2022) Recited by M.C Owens www.lotusunderground.com

Rev. Leon Kackman gives his sixth and final meditation talk of the retreat. He continues exploring the vows of Samantabhadra focusing on how we can be grateful to the Buddhas for this practice. This talk was given at Shasta Abbey on Saturday August 24, 2024.YouTube: https://youtu.be/M3pYtYQ3iSUTwitter/X: @shastaabbey

Rev. Leon Kackman gives his fifth meditation talk of the retreat. He continues exploring the vows of Samantabhadra focusing on how we can actively study WITH the Buddhas here and now: today. This talk was given at Shasta Abbey on Friday August 23, 2024.YouTube: https://youtu.be/Xx7Tf2M5a7ITwitter/X: @shastaabbey

Rev. Leon Kackman gives his fourth meditation talk of the retreat. He continues exploring the vows of Samantabhadra focusing on the vow to 'make offerings to the Buddhas'. This talk was given at Shasta Abbey on Thursday August 22, 2024.YouTube: https://youtu.be/ilhXsR_ayQITwitter/X: @shastaabbey

Rev. Leon Kackman gives his third meditation talk of the retreat. He invites us to explore Samantabhadra's direct vows and how we can work with them in our own lives. This talk was given at Shasta Abbey on Wednesday August 21, 2024.YouTube: https://youtu.be/eD3GIbcsScsTwitter/X: @shastaabbey

Rev. Leon Kackman gives his second meditation talk during his retreat on Samantabhadra talking about the practice of vows for which this particular Bodhisattva is well known. This talk was given at Shasta Abbey on Tuesday August 20, 2024.YouTube: https://youtu.be/f2GbUFjZkBQTwitter/X: @shastaabbey

Rev. Leon Kackman delivers his first meditation talk of the retreat describing the merits and practices of Samantabhadra Bodhisattva. Rev. Leon says, "Samantabhadra is the one who patiently continues, just working for the benefit of beings and working to perfect his ten great vows". Rev. Leon encourages us to find the reality of Samantabhadra in our own daily practice. This talk was given at Shasta Abbey on Monday August 19, 2024.Intorductory/Orientation talk: https://www.buzzsprout.com/2046795/episodes/15611563-activity-in-stillness-stillness-in-activity-retreat-introduction-orient-yourself-to-practiceYouTube: N/ATwitter/X: @shastaabbey

Bright on Buddhism Episode 84 - Who is Akshobhya? What are some stories about him? How is he depicted in iconography? Resources: Nattier, Jan (2000). "The Realm of Aksobhya: A Missing Piece in the History of Pure Land Buddhism". Journal of the International Association of Buddhist Studies 23 (1), 71–102.; Sato, Naomi (2004). Some Aspects of the Cult of Aksobhya in Mahayana, Journal of Indian and Buddhist Studies 52 (2), 18-23; Strauch, Ingo (2008). "The Bajaur collection: A new collection of Kharoṣṭhī manuscripts. A preliminary catalogue and survey (in progress)" (PDF). Archived from the original (PDF) on 2011-10-03.; Vessantara, Meeting the Buddhas, Windhorse Publications 2003, chapter 9; Brunnhölzl, Karl (2018). A Lullaby to Awaken the Heart: The Aspiration Prayer of Samantabhadra and Its Commentaries. Simon and Schuster.; Grönbold, Günter (1995). Weitere Adibuddha-Texte, Wiener Zeitschrift für die Kunde Südasiens / Vienna Journal of South Asian Studies 39, 45-60; Norbu, Namkhai; Clemente, Adriano (1999). The Supreme Source: The Kunjed Gyalpo, the Fundamental Tantra of Dzogchen Semde. Snow Lion Publications.; Wayman, Alex (2013). The Buddhist Tantras: Light on Indo-Tibetan Esotericism. Routledge. p. 53. ISBN 978-1-135-02922-7.; Valby, Jim (2016). Ornament of the State of Samantabhadra - Commentary on the All-Creating King - Pure Perfect Presence - Great Perfection of All Phenomena. Volume One, 2nd Edition, p. 3.; Abe, Ryuchi (2015). "Revisiting the Dragon Princess: Her Role in Medieval Engi Stories and Their Implications in Reading the Lotus Sutra". Japanese Journal of Religious Studies. 42 (1): 27–70. doi:10.18874/jjrs.42.1.2015.27-70. Archived from the original on 2015-09-07.; Bielefeldt, Carl (2009), "Expedient Devices, the One Vehicle, and the Life Span of the Buddha", in Teiser, Stephen F.; Stone, Jacqueline I. (eds.), Readings of the Lotus Sutra, New York: Columbia University Press, ISBN 9780231142885; Boucher, Daniel (1998). "Gāndhāri and the Early Chinese Buddhist Translations Reconsidered: The Case of the Saddharmapuṇḍarīka sūtra" (PDF). Journal of the American Oriental Society. 118 (4): 471–506. doi:10.2307/604783. JSTOR 604783. Archived from the original (PDF) on 2019-03-27.; Chen, Shuman (2011), "Chinese Tiantai Doctrine on Insentient Things' Buddha-Nature" (PDF), Chung-Hwa Buddhist Journal, 24: 71–104, archived from the original (PDF) on 2015-05-24; Groner, Paul; Stone, Jacqueline I. (2014), "Editors' Introduction: The "Lotus Sutra" in Japan", Japanese Journal of Religious Studies, 41 (1): 1–23; Karashima, Seishi (2015), "Vehicle (yāna) and Wisdom (jñāna) in the Lotus Sutra – the Origin of the Notion of yāna in Mahayāna Buddhism" (PDF), Annual Report of the International Research Institute for Advanced Buddhology at Soka University, 18: 163–196, archived from the original (PDF) on 2017-02-10 Do you have a question about Buddhism that you'd like us to discuss? Let us know by finding us on email or social media! https://linktr.ee/brightonbuddhism Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host --- Send in a voice message: https://podcasters.spotify.com/pod/show/brightonbuddhism/message

Ethan discusses the often confusing term "Basic Goodness." He breaks down some thoughts on why the term—and the transformative experience it points toward—can be elusive and confusing. He also goes into some of the historical origins of the term that illuminate its meaning and offers tools for how to work with it to ask wise questions about our experience in both meditation and everyday life. Check out all the cool offerings at Dharma Moon, including the free online event with David Nichtern and Duncan Trussell, "Meditation and Beginners Mind." Also check out upcoming in-person retreats in May and June. For an easily downloadable, self-paced video course to establish a mindfulness meditation practice, check out Foundations of Mindfulness. For more info on Ethan visit  EthanNichtern.com and DharmaMoon.com

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

Rev. Oswin Hollenbeck continues with his series on Gratitude. He looks at Samantabhadra's second vow 'praising Tathagatas' and ties that to the reading of scriptures; both literal scriptures and then the 'scripture of everyday life'. This talk was given at Shasta Abbey on Sunday October 15, 2023. Twitter: @shastaabbeyYouTube: https://youtu.be/S1AoSZcb6jo

Jody Hojin Kimmel, Sensei - ZMM - 10/27/23 - Given in the context of a Fusatsu: Renewal of Vows Ceremony, Sensei explores the mythical lore around one of the primary bodhisattvas of the Buddhist world, Samantabhadra, the bodhisattva of “enlightened activity,” an emanation of our own practice activity in the world.

   Rev. Oswin Hollenbeck continues talking about the first three of Samantabhadra's vows in part three of his 'Attitude of Gratitude' series. Rev. Oswin encourages us to bow with all the conditions of daily life. It is this very bowing which is the Heart of Buddha. This talk was given at Shasta Abbey on Sunday October 8, 2023.YouTube: https://youtu.be/YidYpdPlhnETwitter: @shastaabbeywww.shastaabbey.orgATTITUDE OF GRATITUDE PART 2:aired on September 24, 2023Episode: https://www.buzzsprout.com/2046795/episodes/13605466YouTube: https://youtu.be/HHWEhOWCBes ATTITUDE OF GRATITUDE PART 1:aired on June 7, 2023Episode: https://www.buzzsprout.com/2046795/episodes/12996663YouTube: https://youtu.be/sB52W18Hfvs

Yuktyanushasana by Acharya Samantabhadra आचार्य समंतभद्र विरचित युक्त्यनुशासन

   Rev. Master Daishin Yalon talks about the Bodhisattva Samantabhadra after the annual Sunday ceremony dedicated to Samantabhadra. He also uses an old song 'Desert Pete' as a spring board to talk about thinking of others. This talk was given at Shasta Abbey on Sunday March 5, 2023.YouTube: https://youtu.be/L0rSXwA_nGQTwitter: @shastaabbey

The Prayer of Kuntuzangpo is a famous Dzogchen aspiration prayer from the Gongpa Zangthal. It is the prayer of the Primordial Buddha and also a prayer of aspiration on the path of awakening to our true Buddha Nature. This powerful prayer helps us to understand that it is only our deluded thinking and lack of understanding that makes things appear as other than they really are. This aspiration prayer comes from the Dzogchen tantra called the Tantra of the Great Perfection which Shows the Penetrating Wisdom of Samantabhadra. It is to be recited especially during a solar or lunar eclipse, an earthquake or at the solstices.

A selection of poems from Hanshan - formatted for meditation. Translated by A. S. Kline. The poet Hanshan 寒山, a name meaning “Cold Mountain,” ranks as one of the most eccentric and mysterious figures of Chinese literature. He is said to have lived during the Tang Dynasty (618-907), dwelling in a cave or hut in Tiantai Mountain near modern-day Taizhou, Zhejiang. In Chinese and Japanese art, he is often depicted as dirty and raggedy, smiling mischievously with his friend Shide 拾得. His poetry, written in a direct, colloquial style, was satirical and spiritual, touching on both Buddhist and Daoist themes. Hanshan also wrote poems about his own life, but his real identity is completely unknown. His name, in fact, is a pseudonym that refers to a place in Tiantai Mountain. In the Chinese Buddhist tradition, Hanshan and his sidekick Shide are honored as emanations of the bodhisattvas Mañjuśrī and Samantabhadra, respectively. Little is known of his work, since he was a recluse living in a remote region and his poems were written on rocks in the mountains he called home.

Bright on Buddhism Episode 28 - Who is Samantabhadra/Puxian/Fugen? What are some stories about Samantabhadra/Puxian/Fugen? What sort of devotional texts/rituals are there for Samantabhadra/Puxian/Fugen? Resources: https://www.onmarkproductions.com/html/fugen.shtml; Kato, Bunno (1993). The Threefold Lotus Sutra. Tokyo: Kosei Publishing Company. p. 348. ISBN 4333002087.Archive index at the Wayback Machine; Niwano, Nikkyo (1976), Buddhism For Today: A Modern Interpretation of the Threefold Lotus Sutra, Tōkyō: Kōsei Publishing Co., ISBN 4-333-00270-2, archived from the original on July 22, 2013; The Lotus sutra : and its opening and closing sutras. Tokyo: Soka Gakkai. 2009. ISBN 978-4-412-01409-1. OCLC 430950778.; https://archive.org/details/SamantabhadraInternetResourcesOnTheBodhisattvaUniversalWorthy; http://www.lankalibrary.com/; Lopez, Donald S. The Lotus Sūtra: A Biography. Princeton; Oxford: Princeton University Press, 2016; Teiser, Stephen F., and Jacqueline I. Stone, eds. Readings of the Lotus Sutra. New York: Columbia University Press, 2009.; Lopez, Donald S., and Jacqueline I. Stone. Two Buddhas Seated Side by Side: A Guide to the Lotus Sūtra. Princeton University Press, 2019. https://doi.org/10.2307/j.ctvfjczvz.; Kevin Trainor: Buddhism: An Illustrated Guide; Donald Lopez: Norton Anthology of World Religions: Buddhism; Chan Master Sheng Yen: Orthodox Chinese Buddhism; Nagarjuna: Verses of The Middle Way (The Madhyamakarika); Conze, Edward, trans. The Perfection of Wisdom in Eight Thousand Lines and Its Verse Summary. Bolinas, CA: Four Seasons Foundation, 1973.; The Bodhisattva Vow: A Practical Guide to Helping Others, page 1, Tharpa Publications (2nd. ed., 1995) ISBN 978-0-948006-50-0; Flanagan, Owen (2011-08-12). The Bodhisattva's Brain: Buddhism Naturalized. MIT Press. p. 107. ISBN 978-0-262-29723-3.; Williams, Paul, Mahayana Buddhism: The Doctrinal Foundations, Routledge, 2008, pp. 195–196. Do you have a question about Buddhism that you'd like us to discuss? Let us know by tweeting to us @BrightBuddhism, emailing us at Bright.On.Buddhism@gmail.com, or joining us on our discord server, Hidden Sangha https://discord.gg/tEwcVpu! Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host

Descubre con Lama Rinchen Gyaltsen el profundo e inspirador significado de “La Aspiración de Samantabhadra”, considerada como La Reina de las Oraciones por ser, al mismo tiempo, una meditación, una visualización y una enseñanza de los puntos clave del sendero espiritual budista.

1. Samantabhadra La Reina de las Aspiraciones - Introducción a la plegaria Lama Rinchen Gyaltsen Descubre con Lama Rinchen Gyaltsen el profundo e inspirador significado de «La Aspiración de Samantabhadra», considerada como La Reina de las Oraciones por ser, al mismo tiempo, una meditación, una visualización y una enseñanza de los puntos clave del sendero espiritual budista. Descarga la Oración, disfruta de las sesiones anteriores, accede a contenidos exclusivos e inscríbete en la web de Paramita: ➤ https://www.paramita.org/samantabhadra --- Send in a voice message: https://anchor.fm/paramitaorg/message

A selection of poems from Hanshan - formatted for meditation. Translated by A. S. Kline. The poet Hanshan 寒山, a name meaning “Cold Mountain,” ranks as one of the most eccentric and mysterious figures of Chinese literature. He is said to have lived during the Tang Dynasty (618-907), dwelling in a cave or hut in Tiantai Mountain near modern-day Taizhou, Zhejiang. In Chinese and Japanese art, he is often depicted as dirty and raggedy, smiling mischievously with his friend Shide 拾得. His poetry, written in a direct, colloquial style, was satirical and spiritual, touching on both Buddhist and Daoist themes. Hanshan also wrote poems about his own life, but his real identity is completely unknown. His name, in fact, is a pseudonym that refers to a place in Tiantai Mountain. In the Chinese Buddhist tradition, Hanshan and his sidekick Shide are honored as emanations of the bodhisattvas Mañjuśrī and Samantabhadra, respectively. Little is known of his work, since he was a recluse living in a remote region and his poems were written on rocks in the mountains he called home. Music: Time for Peace - "Tuis and Flute" This beautiful music can be purchased and downloaded here: https://soundcloud.com/madhuram or here: https://www.timeforpeace.bandcamp.com With deepest thanks to Swami Madhuram Puri for his kind offering of this exquisite music for this channel.

As we near the Festival of Samantabhadra Bodhisattva, Rev. Clairissa explores the importance of the aspect of Universal Great Love reflected in every heart, symbolized by the goodhearted elephant bearing the one who sits – the embodiment of our benevolent practice of meditation for the benefit of all beings.  In “Great Love” she asks: how may Samantabhadra's example remind us of what brings us to do our practice, and help us to keep going?

Samantabhadra, MLK, and the Inauguration

Khenpo Sherab Sangpo, professor of Tibetan Buddhism, offers teachings on the "The Prayer of Samantabhadra (Kuntuzangpo Monlam),” a Dzogchen aspiration prayer by Rigdzin Gödem Ngödrup Gyaltsen to the primordial Buddha Samantabhadra that is recited especially during a solar or lunar eclipse, an earthquake, or at the solstices. This aspiration prayer comes from the Dzogchen tantra called the "Tantra of the Great Perfection Showing the Penetrating Wisdom of Samantabhadra.” Please visit our website to learn more about Khenpo Sherab Sangpo, his teachings and for practice texts. This episode can be seen on Youtube.

Khenpo Sherab Sangpo, professor of Tibetan Buddhism, offers teachings on the "The Prayer of Samantabhadra (Kuntuzangpo Monlam),” a Dzogchen aspiration prayer by Rigdzin Gödem Ngödrup Gyaltsen to the primordial Buddha Samantabhadra that is recited especially during a solar or lunar eclipse, an earthquake, or at the solstices. This aspiration prayer comes from the Dzogchen tantra called the "Tantra of the Great Perfection Showing the Penetrating Wisdom of Samantabhadra.” Please visit our website to learn more about Khenpo Sherab Sangpo, his teachings and for practice texts. This episode can be seen on Youtube.

Khenpo Sherab Sangpo, professor of Tibetan Buddhism, offers teachings on the "The Prayer of Samantabhadra (Kuntuzangpo Monlam),” a Dzogchen aspiration prayer by Rigdzin Gödem Ngödrup Gyaltsen to the primordial Buddha Samantabhadra that is recited especially during a solar or lunar eclipse, an earthquake, or at the solstices. This aspiration prayer comes from the Dzogchen tantra called the "Tantra of the Great Perfection Showing the Penetrating Wisdom of Samantabhadra.” Please visit our website to learn more about Khenpo Sherab Sangpo, his teachings and for practice texts. This episode can be seen on Youtube.

Khenpo Sherab Sangpo, professor of Tibetan Buddhism, offers teachings on the "The Prayer of Samantabhadra (Kuntuzangpo Monlam),” a Dzogchen aspiration prayer by Rigdzin Gödem Ngödrup Gyaltsen to the primordial Buddha Samantabhadra that is recited especially during a solar or lunar eclipse, an earthquake, or at the solstices. This aspiration prayer comes from the Dzogchen tantra called the "Tantra of the Great Perfection Showing the Penetrating Wisdom of Samantabhadra.” Please visit our website to learn more about Khenpo Sherab Sangpo, his teachings and for practice texts. This episode can be seen on Youtube.

Khenpo Sherab Sangpo, professor of Tibetan Buddhism, offers teachings on the "The Prayer of Samantabhadra (Kuntuzangpo Monlam),” a Dzogchen aspiration prayer by Rigdzin Gödem Ngödrup Gyaltsen to the primordial Buddha Samantabhadra that is recited especially during a solar or lunar eclipse, an earthquake, or at the solstices. This aspiration prayer comes from the Dzogchen tantra called the "Tantra of the Great Perfection Showing the Penetrating Wisdom of Samantabhadra.” Please visit our website to learn more about Khenpo Sherab Sangpo, his teachings and for practice texts. This episode can be seen on Youtube.

Khenpo Sherab Sangpo, professor of Tibetan Buddhism, offers teachings on the "The Prayer of Samantabhadra (Kuntuzangpo Monlam),” a Dzogchen aspiration prayer by Rigdzin Gödem Ngödrup Gyaltsen to the primordial Buddha Samantabhadra that is recited especially during a solar or lunar eclipse, an earthquake, or at the solstices. This aspiration prayer comes from the Dzogchen tantra called the "Tantra of the Great Perfection Showing the Penetrating Wisdom of Samantabhadra.” Please visit our website to learn more about Khenpo Sherab Sangpo, his teachings and for practice texts. This episode can be seen on Youtube.

Khenpo Sherab Sangpo, professor of Tibetan Buddhism, offers teachings on the "The Prayer of Samantabhadra (Kuntuzangpo Monlam),” a Dzogchen aspiration prayer by Rigdzin Gödem Ngödrup Gyaltsen to the primordial Buddha Samantabhadra that is recited especially during a solar or lunar eclipse, an earthquake, or at the solstices. This aspiration prayer comes from the Dzogchen tantra called the "Tantra of the Great Perfection Showing the Penetrating Wisdom of Samantabhadra.” Please visit our website to learn more about Khenpo Sherab Sangpo, his teachings and for practice texts. This episode can be seen on Youtube.

Khenpo Sherab Sangpo, professor of Tibetan Buddhism, offers teachings on the "The Prayer of Samantabhadra (Kuntuzangpo Monlam),” a Dzogchen aspiration prayer by Rigdzin Gödem Ngödrup Gyaltsen to the primordial Buddha Samantabhadra that is recited especially during a solar or lunar eclipse, an earthquake, or at the solstices. This aspiration prayer comes from the Dzogchen tantra called the "Tantra of the Great Perfection Showing the Penetrating Wisdom of Samantabhadra.” Please visit our website to learn more about Khenpo Sherab Sangpo, his teachings and for practice texts. This episode can be seen on Youtube.

In this episode, the Venerable addressed the following questions raised by the audience: What is the significance of floor hitting before a meditation session? How do we know if there is a place called "Pure Land"? What does "transferring merit" mean in Samantabhadra's 10 vows? Why does one put the tip of the tongue on the roof of one's mouth during meditation? Why should Buddhist practitioners avoid eating garlic and onions?

In this episode, the Venerable addressed the following questions raised by the audience: What is the significance of floor hitting before a meditation session? How do we know if there is a place called "Pure Land"? What does "transferring merit" mean in Samantabhadra's 10 vows? Why does one put the tip of the tongue on the roof of one's mouth during meditation? Why should Buddhist practitioners avoid eating garlic and onions?

In this podcast Professor Thurman reads a description of Buddha’s Enlightenment from his translations found in “The Jewel Tree of Tibet” providing historical & meditative context. Professor Thurman goes on to consider why we do not remember our previous lives, discusses the meaning of nirvana and explains the concept of Samantabhadra. “The Buddha was in the land of Magadha in the state of purity under the tree of enlightenment, having just realized true awareness . . .” Robert AF Thurman Tibetans think of their cherished tradition of Buddhism as a “wish-fulfilling jewel tree” for its power to generate bliss and enlightenment within all who absorb its teachings. Happiness, in fact, is the true goal of Tibetan spirituality, and the wish-fulfilling jewel tree will enable you to reach that goal. This episode was recorded on March 12, 2016 at the “Embracing the Sacred Feminine” Retreat at Menla Mountain Retreat, taught by Isa Gucciardi and Robert Thurman.

The session begins with a guided meditation on variations of taking the mind as the path, beginning with maintaining peripheral awareness of fluctuations of the breath before single-pointedly focusing awareness on the space of the mind and whatever arises there. Alan then returns to page 182 of Natural Liberation for further commentary on the lines we concluded with yesterday, “Due to being obscured by the three kinds of ignorance, they do not know the manner of their liberation.” Viewed from the perspective of rigpa, even hatred will self-release without any additional antidote. Before we reach that sage, however, it is important to maintain conscientiousness along with mindfulness and introspection in our practice. Conscientiousness is established in non-attachment, non-hostility, and non-delusion, and coupled with enthusiasm, it expresses itself as intelligent, ethical concern. Shantideva discusses conscientiousness in the fourth chapter of A Guide to the Bodhisattva’s Way of Life and Alan cites a number of passages highlighting the theme that when it comes to mental afflictions, Buddhism is neither pacifistic nor “non-judgementally aware” of whatever comes up in the mind. The Great Bodhisattva declares he is obsessed and with vengeance will wage battle against the enemy, the perpetual causes of all miseries. Returning then to the three types of ignorance, Alan describes the first, “ignorance regarding a single identity”, as the most deeply ingrained. This is the ignorance of our “one nature” as Samantabhadra, primordial wisdom. The second form of ignorance, “connate ignorance” is the delusional identification with a self that is permanent, unitary, independent, autonomous, substantial, and existing prior to and independent of conceptual designation. The third form of ignorance, Alan translates as “speculative ignorance.” It is fabricated, conjured up, and acquired with learning. The most pernicious acquired ignorance of our time, Alan says, is materialism, and perhaps we have not been honoring the fierce attitude of Shantideva in our accommodation with it. Alan reads from an article printed in the current New York Times with the headline “Are We Really Conscious?” The author, a Princeton neuroscientist and psychologist, presents what he claims is a scientific resolution of the mind/body philosophical issue with the assertion that we don’t actually have inner feelings in the way it seems. The brain is not subjectively aware of the information it processes, the author states, but rather is accessing internal models that provide wrong information. It is all an elaborate story about a seemingly magical property, awareness, and there is no way the brain can know it is being fooled by the illusion. There is no subjective experience of the color green or the sensation of pain, there is only information in a data processing device, he concludes. “This is the most grotesque false view I think that I have seen in the history of humanity,” Alan responds. “He says we are mindless computers!” This speculative, learned ignorance, Alan states, is the most superficial of the three types, but it can destroy civilization. “This is my hot kitchen,” Alan says. “And I will torch, I will incinerate, and I will not stop until that is looked on with contempt by everybody.” Meditation starts at 0:20

“Why couldn’t all beings never be parted from sublime happiness free from suffering?” This question beginning the meditation on Great Mudita, Alan says, is a synthesis of great loving kindness and great compassion. After contemplating the ingredients necessary to make ordinary happiness sublime happiness and the causes that lead to it, recall next the kindness of others whose actions helped bring you to this point on the path. In the Dzogchen view, when traced to its deepest source,the true agent of all their actions as well as all your own is Samantabhadra. Recognizing this, the wish to repay the kindness of all beings naturally arises and what better way is there to express your gratitude than with the aspiration that they all actually will realize sublime happiness free of suffering. The aspiration leads to the authentic and realistic resolve to personally insure that it happens and and the meditation concludes with the supplication of blessings from your guru and the awakened ones to enable you to do so. Meditation starts at 37:05

The session begins with a guided meditation on variations of taking the mind as the path, beginning with maintaining peripheral awareness of fluctuations of the breath before single-pointedly focusing awareness on the space of the mind and whatever arises there. Alan then returns to page 182 of Natural Liberation for further commentary on the lines we concluded with yesterday, “Due to being obscured by the three kinds of ignorance, they do not know the manner of their liberation.” Viewed from the perspective of rigpa, even hatred will self-release without any additional antidote. Before we reach that sage, however, it is important to maintain conscientiousness along with mindfulness and introspection in our practice. Conscientiousness is established in non-attachment, non-hostility, and non-delusion, and coupled with enthusiasm, it expresses itself as intelligent, ethical concern. Shantideva discusses conscientiousness in the fourth chapter of A Guide to the Bodhisattva’s Way of Life and Alan cites a number of passages highlighting the theme that when it comes to mental afflictions, Buddhism is neither pacifistic nor “non-judgementally aware” of whatever comes up in the mind. The Great Bodhisattva declares he is obsessed and with vengeance will wage battle against the enemy, the perpetual causes of all miseries. Returning then to the three types of ignorance, Alan describes the first, “ignorance regarding a single identity”, as the most deeply ingrained. This is the ignorance of our “one nature” as Samantabhadra, primordial wisdom. The second form of ignorance, “connate ignorance” is the delusional identification with a self that is permanent, unitary, independent, autonomous, substantial, and existing prior to and independent of conceptual designation. The third form of ignorance, Alan translates as “speculative ignorance.” It is fabricated, conjured up, and acquired with learning. The most pernicious acquired ignorance of our time, Alan says, is materialism, and perhaps we have not been honoring the fierce attitude of Shantideva in our accommodation with it. Alan reads from an article printed in the current New York Times with the headline “Are We Really Conscious?” The author, a Princeton neuroscientist and psychologist, presents what he claims is a scientific resolution of the mind/body philosophical issue with the assertion that we don’t actually have inner feelings in the way it seems. The brain is not subjectively aware of the information it processes, the author states, but rather is accessing internal models that provide wrong information. It is all an elaborate story about a seemingly magical property, awareness, and there is no way the brain can know it is being fooled by the illusion. There is no subjective experience of the color green or the sensation of pain, there is only information in a data processing device, he concludes. “This is the most grotesque false view I think that I have seen in the history of humanity,” Alan responds. “He says we are mindless computers!” This speculative, learned ignorance, Alan states, is the most superficial of the three types, but it can destroy civilization. “This is my hot kitchen,” Alan says. “And I will torch, I will incinerate, and I will not stop until that is looked on with contempt by everybody.” Meditation starts at 0:20

“Why couldn’t all beings never be parted from sublime happiness free from suffering?” This question beginning the meditation on Great Mudita, Alan says, is a synthesis of great loving kindness and great compassion. After contemplating the ingredients necessary to make ordinary happiness sublime happiness and the causes that lead to it, recall next the kindness of others whose actions helped bring you to this point on the path. In the Dzogchen view, when traced to its deepest source,the true agent of all their actions as well as all your own is Samantabhadra. Recognizing this, the wish to repay the kindness of all beings naturally arises and what better way is there to express your gratitude than with the aspiration that they all actually will realize sublime happiness free of suffering. The aspiration leads to the authentic and realistic resolve to personally insure that it happens and and the meditation concludes with the supplication of blessings from your guru and the awakened ones to enable you to do so. Meditation starts at 37:05

Alan begins by emphasizing once again the importance in Dzogchen of the relationship between the student and the guru. In Sravakayana practice the guru is regarded as an emissary of the Buddha. In Mahayana practice the guru is viewed as if he or she is the Buddha. But in Dzogchen it is paramount for students to view both the guru and themselves as being free from the illusory qualities of a sentient being. The faith students have in their guru, in Padmasambhava, or Samantabhadra is rooted in the faith they have in their own buddha nature, which expresses itself as intuition. The meditation that concludes the session is on cultivating mudita, empathetic joy. Take delight in virtue you see performed in the world and feel satisfaction and gratitude for the activities of those who promote the hedonic well-being of others and those who inspire others to pursue genuine happiness and its causes. Rejoice also for those devoting themselves single-pointedly to liberation from samsara as well as the good that you yourself have brought to the world. Meditation starts at 1:00:40

Alan begins by emphasizing once again the importance in Dzogchen of the relationship between the student and the guru. In Sravakayana practice the guru is regarded as an emissary of the Buddha. In Mahayana practice the guru is viewed as if he or she is the Buddha. But in Dzogchen it is paramount for students to view both the guru and themselves as being free from the illusory qualities of a sentient being. The faith students have in their guru, in Padmasambhava, or Samantabhadra is rooted in the faith they have in their own buddha nature, which expresses itself as intuition. The meditation that concludes the session is on cultivating mudita, empathetic joy. Take delight in virtue you see performed in the world and feel satisfaction and gratitude for the activities of those who promote the hedonic well-being of others and those who inspire others to pursue genuine happiness and its causes. Rejoice also for those devoting themselves single-pointedly to liberation from samsara as well as the good that you yourself have brought to the world. Meditation starts at 1:00:40

This session begins with the 7 line prayer of Padmasmbhava and on into the meditation. Alan clarifies the two excerpts he discussed yesterday from ‘The Vajra Essence’, and ’The Enlightened View of Samantabhadra’ regarding the placement exam of merging mind with space and the paths that beings of various capacities should take. Listen out for the wonderful response Gyatrul Rinpoche gives Alan when Alan talks about giving up teaching and focusing on meditation (a response we are all happy Rinpoche gave). Meditation starts at 05:33

This session begins with the 7 line prayer of Padmasmbhava and on into the meditation. Alan clarifies the two excerpts he discussed yesterday from ‘The Vajra Essence’, and ’The Enlightened View of Samantabhadra’ regarding the placement exam of merging mind with space and the paths that beings of various capacities should take. Listen out for the wonderful response Gyatrul Rinpoche gives Alan when Alan talks about giving up teaching and focusing on meditation (a response we are all happy Rinpoche gave). Meditation starts at 05:33

The meditation was Mindfulness of Breathing with a literal interpretation on the theme from the Pali canon “When breathing in long one knows that one breathes in long”. Alan starts by reading from Dudjom Lingpa’s Vajra Essence, the beginning passage of the first three bardos or transitional phases. Alan stresses that in order to get the most benefit out of these teachings, we should recognize who is presenting the teachings to us. It is important that we don’t reify the teachers, but see through the lineage of teachers that passed this down to us right to Samantabhadra, who stands for our own pristine awareness. According to the Vajra Essence, we are in the transitional phases as long as we are not liberated. The essential nature of the transitional phases is pristine awareness. But since we don’t realize this, pristine awareness cristalyzes into the ethically neutral state of substrate consciousness, which itself doesn’t wander in samsara, but becomes the ground from which a sentient being within the six realms arises. Dudjom Lingpa then lays out the sequence in which the coarse mind of a sentient being manifests out of substrate consciousness. The substrate itself is of the nature of unknowing, and therefore as long as the substrate consciousness is dissolved in the substrate, like a sword being hidden in its sheath, it is in a state of only implicit awareness. Then due to the germination of karmic seeds, the substrate consciousness gets catalyzed and it becomes explicit. Then from the substrate consciousness afflicted mentation (klishta manas) arises, which is the primary root of self-grasping, the raw sense of “me” being over here and “not me” being over there. Then out of this, subtle and coarse mentation (manas) arises, with the subtle mentation being still non-conceptual, a simple differentiation of this versus that, and the coarse mentation being fully conceptual, enabling us to make sense of the world. Finally, the coarse mind (citta) arises in response to appearances. Questions: Q1: In the metaphor of the sword and the sheath, what is the sheath referring to again? Q2: Why does the Vajra Essence state that the substrate consciousness is being free throughout the three times? Meditation starts at 08:02 min

The meditation was Mindfulness of Breathing with a literal interpretation on the theme from the Pali canon “When breathing in long one knows that one breathes in long”. Alan starts by reading from Dudjom Lingpa’s Vajra Essence, the beginning passage of the first three bardos or transitional phases. Alan stresses that in order to get the most benefit out of these teachings, we should recognize who is presenting the teachings to us. It is important that we don’t reify the teachers, but see through the lineage of teachers that passed this down to us right to Samantabhadra, who stands for our own pristine awareness. According to the Vajra Essence, we are in the transitional phases as long as we are not liberated. The essential nature of the transitional phases is pristine awareness. But since we don’t realize this, pristine awareness cristalyzes into the ethically neutral state of substrate consciousness, which itself doesn’t wander in samsara, but becomes the ground from which a sentient being within the six realms arises. Dudjom Lingpa then lays out the sequence in which the coarse mind of a sentient being manifests out of substrate consciousness. The substrate itself is of the nature of unknowing, and therefore as long as the substrate consciousness is dissolved in the substrate, like a sword being hidden in its sheath, it is in a state of only implicit awareness. Then due to the germination of karmic seeds, the substrate consciousness gets catalyzed and it becomes explicit. Then from the substrate consciousness afflicted mentation (klishta manas) arises, which is the primary root of self-grasping, the raw sense of “me” being over here and “not me” being over there. Then out of this, subtle and coarse mentation (manas) arises, with the subtle mentation being still non-conceptual, a simple differentiation of this versus that, and the coarse mentation being fully conceptual, enabling us to make sense of the world. Finally, the coarse mind (citta) arises in response to appearances. Questions: Q1: In the metaphor of the sword and the sheath, what is the sheath referring to again? Q2: Why does the Vajra Essence state that the substrate consciousness is being free throughout the three times? Meditation starts at 08:02 min

Teaching: Alan presents the conclusion from Karma Chagme’s Union of Mahamudra and Dzogchen. Emanation of Padmasambhava’s speech, Atisha addressed how to combine all the teachings of the 3 yanas into one practice. The fivefold practices are: 1) bodhicitta as motivation, 2) meditation on one’s own body as the deity, 3) meditation on one’s spiritual mentor as the deity, 4) view of non-conceptuality (insight into emptiness and rigpa), 5) dedication. Alan also introduces the 4 reliances: Rely not on the person but on the dharma. Rely not on words but on the meaning. Rely not on the provisional meaning but on the definitive meaning. Rely not on conditioned consciousness but on primordial consciousness. Both coarse mind and subtle mind (substrate consciousness) are conditioned consciousness. Meditation. Fivefold practice with shamatha, vipasyana, and vajrayana. Attend closely to sentient beings who all wish to be free from suffering. Arouse bodhicitta to be achieve awakening for the sake of sentient beings. Practice mindfulness of breathing to clean the space of awareness. Let your awareness illuminate the space of the body and tactile sensations therein. Monitor the space of the mind. Include the flow of knowing already present: awareness of being aware. Probe into the nature/referent of awareness, and know emptiness. Imagine personification of primordial consciousness Samantabhadra before you. Take refuge in the ultimate source of refuge. Samantabhadra comes to your crown, dissolves into light, flows down your central channel, and reforms at the heart. With every in breath, light of all the buddhas flow in from all directions. With every out breath, light flows out serving the needs of sentient beings, guiding each one to freedom. Dedicate the practice with your most meaningful aspiration. Q1. How can we keep motivation for practice fresh and unwavering?
Q2. What advice for people who want to do retreat? 
Q3. In mindfulness of breathing, sometimes I’m very aware that mind is right there. If I go into mind, it slows rumination. I’m not sure this is OK. Please explain the image of the air mattress. 
Q4. In settling the mind, sometimes everything is very vivid like I’m in right in the thick of things. Does this mean grasping? Meditation starts at: 35:30

Teaching. Alan continues the series on the 4 greats with great empathetic joy. When you become lucid in a dream, happiness arises from knowing reality as it is. As long as you remain lucid, nothing in the dream can cause suffering. Therefore, the instruction is to stay lucid by not losing the recognition of the dream as a dream. Shamatha helps you sustain lucidity. Vipasyana counters our ingrained tendency to reify everything. When you break through the substrate consciousness to primordial consciousness, the instruction is similar: don’t lose the recognition by sustaining the view of rigpa. There is nothing else to do. Meditation. Great empathetic joy. Let your awareness permeate the space of the body and come to rest in the immediacy of the present moment. In the space before you, visualize Samantabhadra, the personification of your own primordial awareness, deep blue in color and radiating a sapphire light. Take refuge in the primordial buddha Samantabhadra, the dharma of all the buddhas, and the sangha of vidyadharas. Samantabhadra comes to the crown of your head, dissolves into indigo light, flows the your central channel, and reforms at your heart chakra. Your own body, speech, and mind become indivisible with Samantabhadra. Light permeates the space of your body and your empty mind. From this perspective, inquire 1) why couldn’t all sentient beings never be parted from happiness free of suffering? Arouse the aspiration 2) may we never be parted from such well-being. Arouse the intention 3) as long as space remains, as long as time remains, I shall do whatever is needed to bring this about. 4) May I receive blessings from the guru Samantabhadra and all the enlightened ones to carry through. With every in breath, light from all the buddhas flow in from all directions, saturating your being and purifying all negativities. With every out breath, light flows out in all directions, dispelling all negativities and doing whatever is needed to bring all sentient beings to lasting happiness without suffering. Meditation starts at 13:21

Great compassion is the principal practice of the 4 greats. Alan continues with great loving-kindness. Meditation. Great loving-kindness. Visualize the primordial buddha Samantabhadra, deep-blue in color. From now until perfect awakening, take refuge in Samantabhadra, the dharma revealed by all the buddhas, and the sangha of vidyadharas. At the crown of your head, Samantabhadra melts into light, streams down your central channel, and reforms at your heart chakra, merging with your body, speech, and mind. 1) Why couldn’t we all find perfect happiness and its causes? Each one of us has pristine awareness, the cause, and are awaiting the contributing circumstances. 2) May we find perfect happiness and its causes. With out breath, light from Samantabhadra at your heart chakra spreads in all directions, leading each sentient being to fulfillment. With every out breath, arouse the intention 3) May I lead every sentient being to perfect happiness and its causes, and imagine each one finding perfect awakening. 4) May the gurus and the buddhas bless me, so that I may be enabled. With every in breath, light from all enlightened beings come in from all directions. With every out breath, light flows out to all sentient beings. Teaching. Qualified teachers of the Mahayana and Vajrayana usually say that one needs a lot of merit in order to achieve shamatha. This is true. However, we shouldn’t think that we don’t have enough merit, so it’s not worth trying. As Dromtönpa said, give up all attachment to this life and let your mind become dharma. While you are actually cultivating shamatha and practicing the 4 immeasurables, you are accumulating merit. Meditation starts at 04:40

For those of us returning to our ordinary lives, Alan suggests that we avail ourselves of all the shamatha practices depending on our body and mind at that moment. For those of us continuing in retreat, Alan suggests that we focus primarily on one practice and deepen that. Non-guided meditation (7:18) on shamatha practice of our choice. Questions (33:02) Q1a) It takes one countless eon to achieve the Path of Seeing. Why not take the shravaka path of realizing selflessness and using that wisdom from the very start? Q1b) Where are we after achieving shamatha and vipashyana? Q2a) Please tell us about Sakya Dagmo-la Q2b) What is Samantabhadra’s pure land of Akanishta? Q3) Who are Alan’s 2 principal teachers? Q4a) How can we practice shamatha during ngöndro? Q4b) I haven’t had any success with lucid dreaming, so are there easier practices? Q5) Please give advice on preparing for retreat. Q6) In Settling the Mind, is there subtle preference in letting thoughts arise in free association? Q7) Since dzogchen is less complex and possibly easier for realizing clear light mind, why did the New Translation Schools move away from this towards the stages of generation and completion practices?

For the next few "sit-a-longs", I'm going to revive a series from awhile back on WHATSA BODHISATTVA, looking a some of the greats ... Avalokiteśvara (Kannon), Samantabhadra and others. Before, we looked at each of the traditional Virtues, the 'Perfections' of a Bodhisattva ... http://www.treeleaf.org/cgi-bin/mt/mt-search.cgi?search=whattsa+who'sa+bodhisattva&IncludeBlogs=2&limit=20 Today, though, let's talk about the Devil, Satan, Mara, Evil ... Oh, I believe in the Devil! Bodhisattvas too. Today’s Sit-A-Long video follows at this link. Remember: recording ends soon after the beginning bells; a sitting time of 20 to 35 minutes is recommended. Visit the forum thread here!

Over the next few weeks, we'll be looking at several of the famous "Greats" among the Bodhisattvas. The "Greats" include Kannon, Maitreya, Manjusri, Jizo, Samantabhadra and many others. We'll look at a few Buddhas too ... Especially in Mahayana Buddhism, a "Bodhisattva" is an enlightened being, or one bound for enlightenment, who ... motivated by great compassion, and even postponing her own attainment of ultimate Buddhahood ... vows to use her wisdom to aid other human beings to attain liberation. But, ya know, that may be YOU on both the receiving and giving end of that.

Episode 007 - the 12-Step Buddhist Podcast - the King of Prayers Applied to Recovery Website: http://the12stepbuddhist.com Format: 128kbps MP3 Time: 29:31 Highlights: Thanks to jazz pianist Clay Giberson for the show intro Recitation of the Extraordinary Aspiration of the Practice of Samantabhadra - the King of Prayers Advice for applying this sutra in daily practice as a recovering addict Some criticism of 12-Step fundamentalism