Podcasts about ungan

In Koan 89 des Hekiganroku möchte Ungan von Dogo wissen: »Was nützen dem großen Bodhisattva der Barmherzigkeit all diese Hände und Augen?« Dogo antwortet: »Es ist, wie wenn ein Mann mitten in der Nacht mit ausgestreckter Hand sein Kopfkissen glättet.« Der große Bodhisattva der Barmherzigkeit ist Avalokiteśvara. Sowohl weiblichen als auch männlichen Geschlechts, bedeutet der Name Wahrnehmende der Töne, die den Klagen der leidenden Wesen zuhört. Mit 1000 Armen und Augen scannt Avalokiteśvara unablässig das Universum und hilft denen, die Unterstützung benötigen. Darüber hinaus hörte sie in das Nichts hinein und erkannte, dass sämtliche Erscheinungen leer sind. Bei allem, was wir sehen, hören, riechen oder schmecken, handelt es sich in Wahrheit um Grenzenlosigkeit, die uns in unterschiedlichen Formen begegnet. Nichts ist voneinander getrennt. Jedes Wesen macht leidvolle Erfahrungen und empfindet Freude. Durch das raumgebende Zuhören ermöglicht Avalokiteśvara es den leidenden Menschen dem Klang ihrer eigenen Stimme zu lauschen, damit sie erkennen können, was ihnen fehlt. Dabei verbindet sie sich mit den Meditierenden und es ist insbesondere dieser Bezug auf das Essentielle, der die wahren Bedürfnisse ans Licht bringt. Um für junge Erwachsene den Aufenthalt im ToGenJi zu ermöglichen, bitten wir um eine Spende: Sie finden die Kontodaten/Paypal auf unserer Website https://choka-sangha.de/spenden/ Herzlichen Dank

Uwekezaji rahisi kabisa kwa familia ya Didiki huko nchini India umekuwa na manufaa kwa kaya zaidi ya 20. Zao la ndizi ambalo awali hawakuweza kuongeza thamani ipasavyo lilikuwa na manufaa kidogo kiuchumi. Somo la biashara likamfungua fikra Didiki hadi kupata msaada kutoka Mfuko wa Umoja wa Mataifa wa Maendeleo ya kilimo IFAD kwa ushirikiano na serikali ya India. Msaada umepanua biashara, vijana wamepata ajira, familia zimeongeza kipato na sasa mpango ni kufikia kaya zaidi ya 60,000. Ni kwa vipi? Ungan ana Assumpta Massoi kwenye makala hii.

Im Europakloster Gut Aich am Wolfgangsee haben sich Anfang Juni Mönche und Ordensmänner aus verschiedenen Religionen getroffen: aus dem Buddhismus, aus dem Hinduismus, dem Islam und dem Christentum - unter ihnen der 98-jährige Bruder David Steindl-Rast. Sie sind - auf Einladung des Vereins "Weltkloster" - eine Woche lang zum Dialog zusammengekommen.Ein großes Thema ihres Treffens, war die Frage, wie die verschiedenen spirituellen Traditionen in unserer von Kriegen und Krisen bestimmten Zeit Halt geben können. Wie kann es gelingen, Zuversicht und Hoffnung zu stiften? Stefanie Jeller hat mit den Mönchen gesprochen, sie nach ihrer jeweiligen spirituellen Prägung gefragt – und nach den berührendsten Momenten des Dialogtreffens.Die Interviews hören Sie bei uns auf radio klassik am 18. Juni 2024, von 8 bis 18 Uhr. Wir beginnen mit orientalischen Klängen... Fotos: Susanne Windischbauer, Europakloster Gut Aich.

   “The spring has no particular shape, and yet spring manifests naturally. Or like the moon, it just emerges, versatile and free.    When something happens, nobody can really say who did it. That's why we get frustrated.  Nobody can know how it happened because everybody contributed.” - Gyokei Yokoyama   In our final retreat wrap up, Gyokei gives us an on the spot translation of a Komazawa University hot take on Ungan and Dogo's famous exchange about how exactly the Great Compassionate Mind might be working, along with juicy stories and hard won wisdoms Gyokei's picked up along the way. Can we avoid being compassionate even if we wanted to? Are we always doing what we want whether we want to or not? Who do Buddhists pray to, and is it working? And why do some people turn out better or worse than others, and could Soto Shu use a little more education in that department?? Find out here!

Yakusan once asked his disciple, Ungan, “I heard that you know how to deal with the lions – is that true?” Ungan replied, “Yes, it is.” Yakusan asked, “How many of them do you get and deal with?” “Six,” Ungan replied. Yakusan then said, “I also know how to deal with the lion.” Ungan asked, “How many do you get?” Yakusan replied, “Only one.” Ungan then commented, “One is six; six is one.” Later on, when Ungan visited Isan, Isan said, “I have heard that when you were with Yakusan, you had a conversation about getting and dealing with lions. Is that true?” “Yes, it is,” replied Ungan. Isan asked, “Do you continue to deal with them, or do you sometimes stop doing that?” Ungan replied, “When I want to, I deal with them; and when I want to stop, I stop.” “When you stop,” asked Isan, “where do the lions go?” Ungan replied, “Stopping is stopping.”

Ungan remained with Yakusan for some time, then one day decided to leave: he explained to Yakusan that he had made a vow to stay with Hyakujo. Yakusan agreed, and Ungan set off down the mountain, Dogo accompanying him a little way, and then returning to Yakusan, who asked, “Did you see your brother off?” “Yes, I did,” replied Dogo, and then added, “Is it alright for my brother to leave you?” “You don't have to ask such a thing,” said Yakusan. “We have been very intimate for such a long time – we can do or say whatsoever we would like to. So there is nothing for you to ask me.” “No, Osho,” said Dogo. “Your word can become a reference for the future, so please say something.” “Okay, I will say one thing,” replied Yakusan. “The eyes are alright, only the discipline is lacking.” Hearing this, Dogo immediately left the monastery in pursuit of his brother. When he caught up with him the following day, Dogo told Ungan what Yakusan had said. The two brothers turned around and went back to Yakusan, and remained with him till his death.

Once, when Ungan was in Yakusan's presence, the master said to him, “What does Hyakujo Osho usually teach?” Ungan replied, “He says, ‘Go beyond three phrases,' or ‘Go beyond six phrases and get it.'” Yakusan commented, “With a distance of seven hundred miles between us, fortunately we don't have anything to do with Hyakujo.” But then he continued, “What else does he teach?” Ungan said, “Once, after the discourse, when the congregation stood up from their seats, Hyakujo called out to them. When they looked back at the master, Hyakujo said, ‘What is that?'” Yakusan commented, “You should have said that earlier – Hyakujo is still doing well. Thanks to you, I was able to see Hyakujo.”

On a rainy day, monk Gao visited Yakusan, who commented, “Today it's quite humid.” “I will beat this drum,” said Gao. Ungan said, “There is no leather – what drum do you beat?” Dogo added, “There is no drum – what leather do you beat?” And Yakusan commented, “Today, the melody is very good.” Once, at the mealtime, Yakusan himself beat the drum, and monk Gao entered the hall, dancing. Yakusan dropped the drumstick and asked, “Which piece is that?” “This is the second piece,” said Gao. Yakusan asked, “What is the first piece?” Gao took the seat, helped himself to some rice, took the bowl of rice with him and left. On another occasion, a monk came to Yakusan for guidance. “Who are you?” Yakusan asked him. “Jotan,” replied the monk. Yakusan shouted, “Last time it was Jotan and this time, too, it is Jotan!”

Yakusan talked with Meikei Osho and later told Ungan: “Meikei was once a government superintendent in his past life.” Ungan asked, “Osho, what have you done in your past lives?” Yakusan replied, “Being afraid and shaky, with hundreds of uglinesses and thousands of clumsinesses, I somehow have managed to live lives.” Ungan later repeated this to Dogo, who commented: “It is a good story, but one question is missing.” “What, may I ask?” Inquired Ungan. Dogo said, in the manner of literary, scholarly Chinese: “How did you become like that?” Ungan took the question to Yakusan, using the same scholarly Chinese. Yakusan answered, “I never open any books.” On another occasion, Yakusan asked Ungan, “A horse has horns; can you see them?” Ungan replied, “if it has, there is no need to see.” “That horse is of the best quality,” added Yakusan. Ungan replied, “If that is so, I'll take it.”

Tenshin Roshi talks on case 54 of the Book of Equanimity, "Ungan's Great Compassionate One".

Musiki nedir? Müzik ile insan gönlü yapmak.. müziğin hayatımızdaki yeri nedir? İslam kültüründe sayısız sanat alanları mevcut, müzikte onlardan biri. Güzel tınının ehemmiyeti. “Müzisyene aşık derler, dünyanın hiçbir yerinde yoktur bu.” Mehmet Ungan

Siz dinleyenlerimiz için bir sürpriz yapmak istedik. Üçüncü bölüm için bir hazırlık. Gözlerinizi kapayın… Ney'in sesine kulak verin. Ney sesi insan duygularının en gerçeğidir. Çünkü bu ses vücudumuzun bütün zerrelerin kapsar. “Can bir şaraptır, insan onun destisi; Beden bir ney gibidir, kan o neyin sesi. Hayyam, bilir misin nedir bu ölümlü varlık: Hayal fenerinde bir ışık pırıltısı.” -Ömer Hayyam

Tenshin Roshi talks on Case 54 of the Book of Equanimity, "Ungan's Great Compassionate One."

"Ungan said, “The state of begging the Eye is itself the Eye, is it not?” This is a sentence which blinks the Eye. It is the vivid shattering of the Eye. Ungan is saying that the Eye begs the Eye, water draws water, mountains line up with mountains; we go among alien beings, and we live among our own kind." - DogenBrad Warner dives into the weird and wonderful with two great readings: Dainin Katagiri's "Making Your Life Vividly Alive," all about running head long into the emergency of every day life; and Dogen's classic "Eyes," all about the great eyeballs of Buddha trying to turn around and look that Buddha right back in the eyeballs. It's a talk about delusion embracing delusion as the only enlightened option, the flowers in our eyes blinking and as Dogen so poetically puts it, the eye singing out itself. Along the way Brad tells us how and why he committed himself to making delusion his entire practice, what happens when you seem to be the only one who notices that the standard world view doesn't make sense, and what to do when all the world views start to fall away and things get a little weird...

Í þættinum er sagt frá 23. Barna - og ungmennabókaráðstefnu Gerðubergs sem fram fór 7. mars síðastliðinn. Leikin eru bort í fyrirlestrum þeirra Þóreyjar Lilju Benjamínsdóttur Wheat 13 ára nemanda í Kársnesskóla og Guðrúnar Láru Pétursdóttur bókmenntafræðings sem og brot úr ávarpsorðum Arndísar Þórarinsdóttur rithöfundar sem var fundarstjóri. Þá er í þættinum rætt við Díönu Sjöfn Jóhannsdóttur um skáldsögu hennar Ólyfjan sem kom út hjá Sölku á síðasta ári. Að lokum rýnir Halla Þórlaug Óskarsdóttir í bókina Egill spámaður eftir Lani Yamamoto

Í þættinum er sagt frá 23. Barna - og ungmennabókaráðstefnu Gerðubergs sem fram fór 7. mars síðastliðinn. Leikin eru bort í fyrirlestrum þeirra Þóreyjar Lilju Benjamínsdóttur Wheat 13 ára nemanda í Kársnesskóla og Guðrúnar Láru Pétursdóttur bókmenntafræðings sem og brot úr ávarpsorðum Arndísar Þórarinsdóttur rithöfundar sem var fundarstjóri. Þá er í þættinum rætt við Díönu Sjöfn Jóhannsdóttur um skáldsögu hennar Ólyfjan sem kom út hjá Sölku á síðasta ári. Að lokum rýnir Halla Þórlaug Óskarsdóttir í bókina Egill spámaður eftir Lani Yamamoto

Í þættinum er sagt frá 23. Barna - og ungmennabókaráðstefnu Gerðubergs sem fram fór 7. mars síðastliðinn. Leikin eru bort í fyrirlestrum þeirra Þóreyjar Lilju Benjamínsdóttur Wheat 13 ára nemanda í Kársnesskóla og Guðrúnar Láru Pétursdóttur bókmenntafræðings sem og brot úr ávarpsorðum Arndísar Þórarinsdóttur rithöfundar sem var fundarstjóri. Þá er í þættinum rætt við Díönu Sjöfn Jóhannsdóttur um skáldsögu hennar Ólyfjan sem kom út hjá Sölku á síðasta ári. Að lokum rýnir Halla Þórlaug Óskarsdóttir í bókina Egill spámaður eftir Lani Yamamoto

Í þættinum er sagt frá 23. Barna - og ungmennabókaráðstefnu Gerðubergs sem fram fór 7. mars síðastliðinn. Leikin eru bort í fyrirlestrum þeirra Þóreyjar Lilju Benjamínsdóttur Wheat 13 ára nemanda í Kársnesskóla og Guðrúnar Láru Pétursdóttur bókmenntafræðings sem og brot úr ávarpsorðum Arndísar Þórarinsdóttur rithöfundar sem var fundarstjóri. Þá er í þættinum rætt við Díönu Sjöfn Jóhannsdóttur um skáldsögu hennar Ólyfjan sem kom út hjá Sölku á síðasta ári. Að lokum rýnir Halla Þórlaug Óskarsdóttir í bókina Egill spámaður eftir Lani Yamamoto

Eva og Eva fengu til sín ungan prest, Hjalta Þór Sverrisson - prest í Laugarneskirkju til að ræða guð, stöðu kirkjunnar í þjóðfélaginu og hvort prestar væru almennt sexy.

Genjo Marinello Osho gave this Teisho on the third day of Summer Sesshin 2019. This talk explores Zen Master Ungan's metaphor for The Great Compassionate One - It's like reaching for your pillow.

Genjo Marinello Osho gave this Teisho during the November, 2018, Zazenkai at Chobo-Ji. This talk explores Case 21 of the Book of Equanimity. This case examines pointing at the moon, eating at the same table, Auschwitz Birkenau, the passing of Tetsugen Bernie Glassman and just sweeping.

This Teisho was given at the halfday June 2009 sesshin by Genjo Marinello Osho, abbot of Dai Bai Zan Cho Bo Zen Ji.I It is on case 89 of the Hekiganroku which is about Zen Master Dogo and his respose to Ungan. What is the importance of a Zen teacher?