The MEDICINE BUDDHA: Buddhism's Forgotten Healer | Bhaisajyaguru
(Buddha's Wisdom) March 4th, 2026: #MedicineBuddha #Buddhism #BuddhistHealing
š THE MEDICINE BUDDHA HEALS WITHOUT CURING — AND HERE'S WHY:
The Medicine Buddha (BhaisajyaGuru) is one of the most fascinating figures in MahÄyÄna Buddhism: a blue-skinned buddha associated with healing, compassion, and the Pure Land of Lapis Lazuli (a beautiful blue Afghan gemstone).
But if Buddhism teaches impermanence, non-self (anattÄ), and detachment from the body, why does it include a buddha devoted to curing illness?
This video explores the history, philosophy, and psychological depth behind Bhaiį¹£ajyaguru...and what Buddhist healing really means.
This is the story of how Buddhism's "doctor who prescribes enlightenment" challenges everything we think we know about healing, suffering, and what it means to be broken.
šæ DISCOVER:
Why Medicine Buddha's 12 vows made him Buddhism's most controversial figure
How 8th-century Buddhist monasteries became the world's first integrated healthcare systems
The blind Chinese Buddhist monk who taught healing despite losing his sight
Why Tibetan, Japanese, and Chinese Buddhists practice Medicine Buddha in completely different ways
What modern science reveals about meditation, stress, and the mind-body connection.
⏳ TIMESTAMPS:
00:00 The blue-skinned god that shouldn't exist
02:32 The twelve vows that changed Buddhism
08:55 When temples became clinics
14:55 The disease behind the disease
21:22 Three Buddhas, one Truth
30:51 The cure that isn't
š If this exploration of Buddhism's healing paradox opens eyes to a deeper truth, subscribe to Buddha's Wisdom for videos that bridge ancient Buddhist teachings with modern questions. Hit the bell icon to catch this journey into Buddhism's most fascinating mysteries.
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Studies on placebo effect and meditation (Harvard Medical School, NIH research)
Research on mindfulness and pain management
Neuroscience studies on visualization practices
Related Academic Resources:
Journal of Buddhist-Christian Studies
Buddhist-Christian Studies journal articles on Medicine Buddha
Contemporary research on Buddhist medical ethics
Cross-cultural studies of Medicine Buddha practice
⚡ In a world obsessed with curing the body, Medicine Buddha asks a deeper question:
If there is no permanent self…who is being healed? [Ugh, the momentarily dependently arisen "self" (atman, atta)?]
DISCLAIMER: This video is for educational purposes. Medicine Buddha practice is a spiritual/meditative practice and should not replace professional medical care. Always consult qualified healthcare providers for medical conditions.
WARNING: Is "Bashar" right? We do not know. Ask Darryl Anka, his channel. As when "Seth" speaks or "Abraham" advises, we ourselves must judge and decide.
What is the way? Shall we follow our bliss, like Abraham-Hicks says of the Law of Attraction? Are we to follow our feelings and heart...maybe our reason and head? Is it the Law of Vibration? What is the way of manifestation?
All asking, none knowing. All talking, none showing. All searching, none finding, traveling roads that go on winding. Channel Darryl Anka seems so passionate and sure.
The experience of our physical reality is mediated by our thoughts and views, our cognitive labels and feeling tone. Our response matters more than the world or universe that provokes us. Life is 51% response to 49% things that happen. Maybe what happens is the result of our previous karma, but what it (the results) will mean is yet to be determined, discerned, designated?
The road opened up before me. The Universe said, "Not this way" but did not seem to say which way then. Who or what was that up to? Might I choose? Did I fail to see the signs? Whither go I? Which way is "right"?
The Dharma knows all. The Buddha articulated a path (of practice) to bring about realization. Is it in line with what Bashar is saying? How about Galactica and Abraham-Hicks? Who can say, who can say when it can be any way?
The simulation seems adaptable. Now what? It's always the now. That means it's ours to choose. But we know not which way this leads or that -- so what to do? What is the guide?
I know, I'll call 888-CALL PSYCHICS and they can tell me for as much as $9.99 a minute or more. There was also that mysterious lady at the palm reading shop at the pier. And there's Aunt Lucy the Slatanic seance meister who listens to Slayer while prognosticating futures. Cash only.
QUESTION: Can meditation cultivate merit (punya) to transfer to the dead?
ANSWER: Yes, intensive sitting meditation is one way to cultivate skillful qualities like stillness, silence, calm, peace, serenity, contentment, joy (piti), bliss (sukha), and insight (vipassana) through fourfold mindfulness (satipatthana).
Can we meditate to help the dead?
Another way, particularly if dealing with monkey mind or a sugar rush is mindful walking to cultivate "being here now," holding attention on the present moment, the present action (walking), and slowing down to pay attention rather than operating on automatic pilot.
Yet another way is to engage in skillful action (feeding others, giving, letting go of things we cling to, offering help, compassion to alleviate the suffering of others, developing joy in the joy of others, equanimity or looking on with unbiased spreading of attention to make our love, compassion, and joy-in-others'-joy universal and unbounded).
And just when this is done, one utters the "mantra" or "prayer" or dedication of merit, bringing to mind those to whom we are making the offering:
To “share or transfer merits,” sincerely say: “May [so and so] receive merits from this good deed that I have done.” And to cultivate boundless loving-kindness (metta) add: “May ALL beings be free from the suffering in the apÄyÄ.”
In both cases, we are BROADCASTING our intention of goodwill and compassion in offering help. PureDhamma.net
NOTE: One does not lose merit by giving but rather multiplies and compounds it.
The mistake Americans make about the Day of the Dead is that it's mournful, when it's really all about life and living, food and celebrating, remembering and loving. Goths may love the look, but it's uplifting.
The Bodhisattva Guanyin (Kwan Yin): Goddess of Compassion
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“May the merit and virtue accrued from this work adorn the Buddha's Pure Lands. Repaying four kinds of kindness above and aiding those suffering in the paths below, may those who see and hear of this all bring forth the resolve for Bodhi (enlightenment) and, when this retribution-body is over, be reborn together in ultimate bliss.” Transference of Merit (abuddhistlibrary.com)
Vajrayana
A tulku returns to help others.
In the initial stages of our journey of self-cultivation, most of us may still be inclined to transfer merit only to ourselves, our family members, and/or our loved ones. It is superior to broaden that giving to all sentient beings to make it universal and unbounded by self-interest.
Self may be the focal point of our efforts when we start practicing Buddhism. As practice deepens and our understanding of Buddhism becomes more profound, the capacity of the heart will gradually expand. This makes us more willing to share merits with all sentient beings.
The Vedic Brahmins' Cosmic Buddha Vairocana
The practice of merit transfer involves dissolving and reducing our sense of separation and selfishness, thereby cultivating boundless love, compassion, and unbiased equanimity.
The sharing of merit is most supreme, complete, and without outflows (defilements) when our mind/heart is capable of expanding giving to include all sentient beings.
A thanksgiving prayer for the (grateful) dead
To help all sentient beings be liberated from suffering and attain happiness, we generate the Bodhi mind of attaining Buddhahood and transfer our merit to all sentient beings.
We can vow to use the limited power of our vows to resonate with the infinite, compassionate vows of the various Cosmic Buddhas and Bodhisattvas, and attain supreme enlightenment along with all sentient beings. More
Then the rich householder AnÄthapiį¹įøika [the philanthropist Sudatta, the "Giver of Alms," "Supporter of the Needy"] went to the Buddha, bowed, and sat respectfully to one side. Seated there, the Buddha said to him:
“Ten pleasure seekers are found in the world. What are the ten?
We're here to have a good time, right Bri-Bri?
“One, a pleasure seeker seeks wealth using illegitimate, coercive means. One neither makes oneself happy nor pleased, neither shares it nor makes merit.
“Two, a pleasure seeker seeks wealth using illegitimate, coercive means. One makes oneself happy and pleased but neither shares it nor makes merit.
“Three, a pleasure seeker seeks wealth using illegitimate, coercive means. One makes oneself happy and pleased and shares it and makes merit.
“Four, a pleasure seeker seeks wealth using means both legitimate and illegitimate, coercive and uncoercive. One neither makes oneself happy nor pleased, neither shares it nor makes merit.
“Five, a pleasure seeker seeks wealth using means both legitimate and illegitimate, coercive and uncoercive. One makes oneself happy and pleased, but neither shares it nor makes merit.
“Six, a pleasure seeker seeks wealth using means both legitimate and illegitimate, coercive and uncoercive. One makes oneself happy and pleased and shares it and makes merit.
“Seven, a pleasure seeker seeks wealth using legitimate, uncoercive means. One neither makes oneself happy nor pleased, neither shares it nor makes merit.
“Eight, a pleasure seeker seeks wealth using legitimate, uncoercive means. One makes oneself happy and pleased, but neither shares it nor makes merit.
“Nine, a pleasure seeker seeks wealth using legitimate, uncoercive means. One makes oneself happy and pleased and shares it and makes merit. But one enjoys that wealth in bondage, infatuated, clinging, blind to the drawbacks, not understanding the escape.
See, Stewie? We're rich, we share, we get it...
“Ten, a pleasure seeker seeks wealth using legitimate, uncoercive means. One makes oneself happy and pleased and shares it and makes merit. And one enjoys that wealth without bondage, without infatuation, without clinging, seeing the drawbacks, and understanding the escape.
The first
Why, you ask? Here's why.
“Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, who neither makes oneself happy nor pleased, neither shares it nor makes merit. That person may be criticized on three grounds: One seeks for wealth using illegitimate, coercive means. This is the first ground for criticism. One does not make oneself happy nor pleased. This is the second ground for criticism. One neither shares it nor makes merit. This is the third ground for criticism. This pleasure seeker may be criticized on these three grounds.
The second
“Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, who makes oneself happy and pleased, but who neither shares it nor makes merit. That person may be criticized on two grounds and praised on one. One seeks for wealth using illegitimate, coercive means. This is the first ground for criticism. One makes oneself happy and pleased. This is the one ground for praise. One neither shares it nor makes merit. This is the second ground for criticism. This pleasure seeker may be criticized on these two grounds and praised on this one.
The third
“Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, who makes oneself happy and pleased, who shares it and makes merit. This person may be criticized on one ground and praised on two. One seeks for wealth using illegitimate, coercive means. This is the one ground for criticism. One makes oneself happy and pleased. This is the first ground for praise. One shares it and makes merit. This is the second ground for praise. This pleasure seeker may be criticized on this one ground and praised on these two.
The fourth
“Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, coercive and uncoercive, who neither makes oneself happy and pleased, neither shares it nor makes merit. This person may be praised on one ground and criticized on three. One seeks for wealth using legitimate, uncoercive means. This is the one ground for praise. One seeks for wealth using illegitimate, coercive means. This is the first ground for criticism. One neither makes oneself happy nor pleased. This is the second ground for criticism. One neither shares it nor makes merit. This is the third ground for criticism. This pleasure seeker may be praised on this one ground and criticized on these three.
The fifth
“Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, coercive and uncoercive, who makes oneself happy and pleased, but who neither shares it nor makes merit. That person may be praised on two grounds and criticized on two. One seeks for wealth using legitimate, uncoercive means. This is the first ground for praise. One seeks for wealth using illegitimate, coercive means. This is the first ground for criticism. One makes oneself happy and pleased. This is the second ground for praise. One neither shares it nor makes merit. This is the second ground for criticism. This pleasure seeker may be praised on these two grounds and criticized on these two.
The sixth
“Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, coercive and uncoercive, who makes oneself happy and pleased, shares it and makes merit. One may be praised on three grounds and criticized on one. One seeks for wealth using legitimate, uncoercive means. This is the first ground for praise. One seeks for wealth using illegitimate, coercive means. This is the one ground for criticism. One makes oneself happy and pleased. This is the second ground for praise. One shares it and makes merit. This is the third ground for praise. This pleasure seeker may be praised on these three grounds and criticized on this one.
The seventh
“Now, consider the pleasure seeker who seeks wealth using legitimate, uncoercive means, who neither makes oneself happy nor pleased, neither shares it nor makes merit. One may be praised on one ground and criticized on two. One seeks for wealth using legitimate, uncoercive means. This is the one ground for praise. One neither makes oneself happy nor pleased. This is the first ground for criticism. One neither shares it nor makes merit. This is the second ground for criticism. This pleasure seeker may be praised on this one ground and criticized on these two.
The eighth
“Now, consider the pleasure seeker who seeks wealth using legitimate, uncoercive means, who makes oneself happy and pleased, but who neither shares it nor makes merit. One may be praised on two grounds and criticized on one. One seeks for wealth using legitimate, uncoercive means. This is the first ground for praise. One makes oneself happy and pleased. This is the second ground for praise. One neither shares it nor makes merit. This is the one ground for criticism. This pleasure seeker may be praised on these two grounds and criticized on this one.
The ninth
“Now, consider the pleasure seeker who seeks wealth using legitimate, uncoercive means, who makes oneself happy and pleased, and who shares it and makes merit. But one enjoys that wealth in bondage, infatuated, clinging, blind to the drawbacks, and not understanding the escape. One may be praised on three grounds and criticized on one. One seeks for wealth using legitimate, uncoercive means. This is the first ground for praise. One makes oneself happy and pleased. This is the second ground for praise. One shares it and makes merit. This is the third ground for praise. One enjoys that wealth in bondage, infatuated, clinging, blind to the drawbacks, and not understanding the escape. This is the one ground for criticism. This pleasure seeker may be praised on these three grounds and criticized on this one.
The tenth
“Now, consider the pleasure seeker who seeks wealth using legitimate, uncoercive means, who makes oneself happy and pleased, who shares it and makes merit. And one enjoys that wealth without bondage, without infatuation, without clinging, seeing the drawbacks, and understanding the escape. One may be praised on four grounds. One seeks for wealth using legitimate, uncoercive means. This is the first ground for praise. One makes oneself happy and pleased. This is the second ground for praise. One shares it and makes merit. This is the third ground for praise. One enjoys that wealth without bondage, without infatuation, without clinging, seeing the drawbacks, and understanding the escape. This is the fourth ground for praise. This pleasure seeker may be praised on these four grounds.
“These are the ten pleasure seekers found in the world. The pleasure seeker who seeks wealth using legitimate, uncoercive means, who makes oneself happy and pleased, who shares it and makes merit, who uses that wealth without bondage, without infatuation, without clinging, seeing the drawbacks, and understanding the escape is the foremost, best, chief, highest, and finest of the ten.
“From a cow comes milk, from milk come curds, from curds come butter, from butter comes ghee [clarified butter now almost always adulterated with lard], and from ghee comes cream of ghee [crĆØme de la crĆØme]. And the cream of ghee is said to be the best of these.
“In the same way, the pleasure seeker who seeks wealth using legitimate, uncoercive means, who makes oneself happy and pleased, who shares it and makes merit, who uses that wealth without bondage, without infatuation, without clinging, seeing the drawbacks, and understanding the escape is the foremost, best, chief, highest, and finest of the ten.”
One Million Acts of Kindness is the goal, a goal for each person to individually perform 1,0000,000 acts of kindness in this life.
Can anyone imagine a greater goal for one’s life? [Yes, we can think of two things, bcoming a "noble one" (any of the stages of enlightenment) or doing one million and one acts.]
Let's develop a constant mindset (heart) of loving-kindness (called metta in Buddhism) every day of our lives for the next 55 years.
Dad, let's join OMAK! - Shut up, I'm drinking!
Do what? Do for others (with kind friendliness in our hearts). For whom? For everyone! It is Founder Bob Votruba's wish that each of us dedicate our lives to a charity…finding the passion in our heart for some cause, some need, someone, or something that can use our help to help others.
Can I start with my dog, Whitey Bogart-Jones?
As a father of three college-age kids, the founder is concerned for a world in which all future kids will live.
A great way to create a safer, more caring world is for everyone to start a lifetime goal of OMAK (One Million Acts of Kindness).
So Bob bought a bus.
Hop onboard the Kindness Bus
The he had about 60 family members, friends, and neighbors help paint. So began a 10-year journey, with "Bogart," his Boston terrier, to college campuses across the country, hoping to convince as many Americans as possible about this much-needed movement for the world.
When we are as kind to others as we are to ourselves, we'd better be very kind to ourselves. :)
Oh, Buddha, how can I be kind to anyone when I can't even be kind to myself? - Meditate.
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Loving-kindness (metta) in practice
I love all y'all too much to sit back and not do anything. Let’s start a kindness movement! Where? In this country. When? Today! Why? To change the direction of the world and where we are all headed!
We are the change this world needs.
We are trying to offer inspiration to those wanting to better themselves by leading a lifetime of constantly spreading kindness to others. Mission
They're bullying me at school for being weird! - Oh, dear I'll never let this happen.
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Ride for life and kindness
An 8-year ride for kids to put an end to bullying and adolescent suicide. In Year 3 of the mission, Bob introduced a bicycle ride to his travels to raise
awareness about issues kids have to deal with when they are far too young.
Bullying and adolescent suicide are two of these challenges, burdens most kids
will unfairly have to overcome throughout the remainder of their lives. At rides' end, we will have biked enough miles to travel the perimeter of the known Earth, twice.
The mission of this ride is one focus: to save kids' lives.
A: What can one man do? A: Start a movement?
How to save a life... Be kind. We have no idea what impact our actions have, can have, or have had. More
Help Bogart and Bob spread the message of a goal of kindness to schoolchildren across the country. Donations are crucial to making kindness a reality.
This is what happens when we only WANT/CRAVE in life: a Zen story
(Dare to do. Motivation) June 5, 2023. This is a beautiful short story by the Zen owl Nisshitsu. What if we become like [the Western character spoken of by Nathaniel Hawthorne in] Young Goodman Brown?
Listen to your heart. Be happy. Persist [don't give up]. Have faith/confidence [always believe]! Leave a like and a comment and tell the creator what you think. Stay blessed.
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Hello, everybody. I write (script) and speak (narrate) most of the speeches myself. So if you need material or want to collaborate,
feel free to contact me: kori.sarian@hotmail.com
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Dare to do.MOTIVATION @daretodomotivation
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Bhikkhu Bodhi made a choice to first help girls in the developing world (Buddhist Global Relief)
Can a scholar and hermit care about people?
Who says Theravada Buddhist monastics are just in it for themselves -- pursuing their own salvation (realization, enlightenment/awakening, and final nirvana)? They're mistaken.
There's no contradiction in saving oneself -- the only person we can save -- and helping others in every way we can.
Help females first, and thereby help everyone.
It's not only the Bodhisattva Ideal claimed by Mahayana, it's the expression of friendliness, compassion, positive empathy, and equanimity, the Four "Divine Abidings" (Brahma Viharas). Just ask Jewish-American scholar-monk Bhikkhu Bodhi, our beloved teacher, the translator (and organizer of many translations) of the classic texts. He saw the need and went beyond the meditation mat, the editorial desk, and the monastic cell to establish Buddhist Global Relief to help alleviate "real world" problems pressing on the needy simply to exist on the human plane.
The Buddha Gautama
We certainly need what the historical Buddha offered, liberation, but he offered much more than most realize. Not only the Dharma (the Path to Freedom, the Middle Way to Liberation, the road to the end of all suffering), he accounted for the present needs of all kinds of beings.
Not everyone is interested in nirvana, nor spirituality, nor the unseen. Most want a better life here and now, a better rebirth hereafter, rearising in the heavens, and he pointed the way to those goals. For the wise, he set out a path of complete liberation (nirodha-moksha), for reaching nirvana in this very life. Perhaps if beings had the necessities of life -- food, shelter, clean water, medicinal products, care, and purpose -- the loftier ideal of spiritual liberation would become very attractive.
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