jueves, 24 de abril de 2014

MEDITACION CAMINANDO MIENTRAS SE LEE UN SUTRA EN MONASTERIO EN JAPON


CAMINAR LEYENDO SUTRA

LECTURA DEL   RYOGONSHU SURANGAMA SUTRA -
CAMINANDO EN EL ZENDO MONASTERIO BUDISTA  ZEN JAPON
WALKING SUTRA- 3 MIN
EL RYOGONSHU-SURANGAMA SUTRA
Se lee mientras se camina en el zendo.
Esta es la ceremonia más formal en los monasterios Zen Rinzai,
Así como también es uno de los sutras mas importantes en la eseñanza Mahayana.
Publicado el 24/12/2012
The Ryogonshu (Surangama Sutra) is read in a walking fashion, the most formal ceremony in a Rinzai Zen Monastery.
 It is a most important sutra in Mahayana teaching as well


MANTRA-SUTRA DEL CORAZON - MAHA HANNYA PARAMITA - JAPON- COREA -TIBET MOKTA.TAMBOR CORO


HANNYA SHINGYO – 1.48 min
POR SHODO HARADA ROSHI
Publicado el 30/6/2012
Shodo Harada Roshi explains: The mokugyo should be played like a train, slowly yet constantly increasing in speed so as to gather more and more energy.
 The end of the sutra is played in a way as if the train enters a station, slowing down and coming to a halt.
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HANNYA SHINGYO-  THE EARTH SUTRA EN JAPONES EN MONASTERIO BUDISTA ZEN -2.54
The heart Sutra is one of the major texts. It is recited every day by score of Buddhists around the world.
 Here we have the Japanese Zen version.


http://youtu.be/InkJE2PMX3Y
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http://youtu.be/InkJE2PMX3Y


SUTRA DEL CORAZON EN JAPON- DEFINICION DE LA PALABRA SUTRA

http://youtu.be/InkJE2PMX3Y

http://youtu.be/InkJE2PMX3Y


http://youtu.be/InkJE2PMX3Y

http://youtu.be/InkJE2PMX3Y
¿Qué son los sutras?
El budismo es una religión basada en las enseñanzas del Buda. Por esta razón, las palabras expuestas por el Buda Shakyamuni tienen absoluta autoridad y los sutras son colecciones de sus sermones. "Sutra" es una palabra en sánscrito que se refería en brahmanismo a aquellas sagradas escrituras en las que toda clase de enseñanzas y reglamentos eran registrados. Esta palabra no es exclusiva del budismo y originalmente significaba "hilo" o "cuerda".
Después de la muerte del Buda Shakyamuni, sus enseñanzas fueron transmitidas de persona a persona por sus discípulos. Sin embargo, estos discípulos, preocupados por los cambios paulatinos del contenido de sus enseñanzas, se reunieron en un consejo para recopilar, organizar y corregir los registros orales de las enseñanzas del Buda.
En este consejo, Mahakashapa (el sucesor del Buda), tuvo un papel relevante. Los sutras fueron corregidos confiando en la memoria de Ananda, que era el que poseía la mejor memoria de entre los grandes discípulos del Buda; y los preceptos, corregidos confiando en la memoria de Upali, que se decía había sido preeminente en la práctica de los mismos entre los grandes discípulos del Buda. Estos registros, fueron compilados por un gran número de los discípulos del Buda, que podían de esta manera, comprobar y verificar lo que había sido oído como las enseñanzas del Buda y dar su consentimiento.
Finalmente, se hicieron estudios y comentarios sobre los sutras y los preceptos, a lo que se denominó "sastras". El término que se dio para englobar estas tres cosas (sutras, preceptos y sastras) es "Tripitaka", o "tres cestas", en otras palabras, contenedores en los que los sutras, preceptos y sastras, son almacenados.
Más tarde, la cantidad total de literatura budista se volvió tan extremadamente extensa, que por esta razón se refiere a ella como "canon budista completo".
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Sutra del corazón de la perfección de la gran sabiduría (Hannya Shingyo)

El Sutra del corazón es una recopilación de la esencia del imponente Sutra de la Gran Sabiduría de 600 volúmenes. Con sólo 262 caracteres chinos se plantea de forma concisa el pensamiento profundo del budismo y los atributos de vasta compasión que son la base de la práctica religiosa. En Japón este sutra se canta por prácticamente todos los grupos budistas.
Formalmente conocido como el Maka Hannya Haramitta Shingyo, éste es un sutra que expone la esencia de la "Perfección de Gran Sabiduría". Dentro de este sutra se expresa el concepto de "vacío", enseñanza central del Sutra de la Gran Sabiduría, que se dispone de manera concisa.
La idea de vacío (vacuidad) no significa simplemente que no hay cosas o que todo está en blanco o hueco. Más bien, esta palabra encierra el significado filosófico de que dentro de los fenómenos no hay una sustancia fija. Por lo tanto, el significado de las palabras "forma es vacío, vacío es forma" es que, las formas (todos los objetos que pueden ser vistos por el ojo) están vacías (no hay nada que no cambie eternamente) y el vacío (las cosas que cambian, aparecen y desaparecen) es forma (el mundo de los objetos)
Se dice que hay ocho traducciones diferentes de este sutra. De entre ellas, los dos mejor conocidas son las de Kumarajiva y Genjo. La traducción de Genjo es la que se convirtió en la más extendida para recitar y es ahora la versión a la que se refiere generalmente como "Sutra del Corazón de Gran Sabiduría", el Hannya Shingyo
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Daihizan Fumonji –  En japonés
Publicado el 29/10/2012
- MAKA HANNYA HARAMITA SHIN GYO -
- The Great Prajna-Paramita Heart Sutra –
-DAIHI SHIN DARANI
- Fu-E-Ko
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 [1:22-4:06]
MAKA HANNYA HARAMITA SHIN GYO
Kan Ji Zai Bo Sa Gyo Jin Han Nya Ha Ra Mi Ta Ji Sho Ken
Go On Kai Ku Do Is Sai Ku
Yaku Sha Ri Shi Shiki Fu I Ku Ku Fu I Shiki Shiki Soku Ze Ku Ku Soku Ze Shiki Ju So Gyo
Shiki Yaku Bu Nyo Ze Sha Ri Shi Ze Sho Ho Ku So Fu Sho Fu Metsu Fu Ku Fu Jo Fu Zo Fu
Gen Ze Ko Ku Chu Mu Shiki Mu Ju So Gyo Shiki Mu Gen Ni Bi Zes Shin Ni Mu Shiki Sho Ko
Mi Soku Ho Mu Gen Kai Nai Shi Mu I Shiki Kai Mu Mu Myo Yaku Mu Mu Myo Jin Nai Shi
Mu Ro Shi Yaku Mu Ro Shi Jin Mu Ku Shu Metsu Do Mu Chi Yaku Mu Toku I Mu Sho Tok
Ko Bo Dai Sat Ta E Han Nya Ha Ra Mi Ta
Ko Shin Mu Kei Ge Mu Kei Ge Ko Mu U Ku Fu
On Ri Is Sai Ten Do Mu So Ku Gyo Ne Han San Ze Sho Butsu E Han Nya Ha Ra Mi Ta
Ko
Toku A Noku Ta Ra San Myaku San Bo Dai Ko Chi Han Nya Ha Ra Mi Ta Ze Dai Jin Shu Ze
Dai Myo Shu Ze Mu Jo Shu Ze Mu To Do Shu No Jo Is Sai Ku Shin Jitsu Fu Ko Ko Setsu Han
Nya Ha Ra Mi Ta Shu Soku Setsu Shu Watsu Gya Tei Gya Tei • Ha Ra Gya Tei Hara So Gya
Tei • Bo Ji Sowa Ka Han Nya Shin Gyo.


Avalokiteshvara Bodhisattva, practicing deep Prajna Paramita,
clearly saw that all five skandhas are empty, transforming anguish and distress.
Shariputra, form is no other than emptiness, emptiness no other than form;
form is exactly emptiness, emptiness exactly form;
sensation, perception, mental reaction, consciousness are also like this.
Sha-riputra, all things are essentially empty-- not born, not destroyed;
not stained, not pure; without loss, without gain.
Therefore in emptiness there is no form, no sensation, perception, mental reaction, consciousness;
no eye, ear, nose, tongue, body, mind,
no color, sound, smell, taste, touch, object of thought;
no seeing and so on to no thinking;
no ignorance and also no ending of ignorance,
and so on to no old age and death,
and also no ending of old age and death;
no anguish, cause of anguish, cessation, path;
no wisdom and no attainment. Since there is nothing to attain,
the Bodhisattva lives by Prajna Paramita,
with no hindrance in the mind; no hindrance and therefore no fear;
far beyond delusive thinking, right here is Nirvana.
All Buddhas of past, present, and future live by Prajna Paramita
attaining Anuttara-samyak-sambodhi.
Therefore know that Prajna Paramita
is the great sacred mantra, the great vivid mantra,
the unsurpassed mantra, the supreme mantra,
which completely removes all anguish.
This is truth not mere formality.
Therefore set forth the Prajna Paramita mantra,
set forth this mantra and proclaim:
Go, Go, Go together, beyond the beyond, To the banks of satori....

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[
4:07-7:15]
DAIHI SHIN DARANI
Namu Kara Tan No Tora Ya Ya Namu Ori Ya, Boryo Ki Chi Shifu Ra Ya, Fuji Sato Bo Ya,
Moko Sato Bo Ya, Mo Ko Kya Runi Kya Ya,
En Sa Hara Ha E Shu Tan No, Ton Sha Namu
Shiki Ri, Toi Mo Ori Ya Boryo Ki Chi, Shifu Ra Rin To Bo, Na Mu No Ra, Kin Ji Ki Ri, Mo Ko
Ho Do, Sha Mi Sa Bo, O To Ju Shu Ben, O Shu In Sa Bo Sa To.
No Mo Bo Gya, Mo Ha Te Cho, To Ji To En, O Bo Ryo Ki Ru Gya Chi Kya Ra Chi, I Kiri Mo
Ko Fuji Sa To, Sa Bo Sa Bo, Mo Ra Mo Ra, Mo Ki Mo Ki, Ri To In Ku Ryo Ku Ryo, Ke Mo
To Ryo To Ryo Ho Ja Ya Chi, Mo Ko Ho Ja Ya Chi, To Ra To Ra, Chiri Ni Shifu Ra Ya, Sha Ro
Sha Ro, Mo Mo Ha Mo Ra, Ho Chi Ri I Ki I Ki, Shi No Shi No, Ora San Fura Sha Ri, Ha Za
Ha Zan, Fura Sha Ya, Ku Ryo Ku Ryo, Mo Ra Ku Ryo Ku Ryo.
Ki Ri Sha Ro Sha Ro, Shi Ri Shi Ri, Su Ryo Su Ryo, Fuji Ya Fuji Ya Fudo Ya Fudo Ya, Mi
Chiri Ya
Nora Kin Ji.
Chiri Shuni No, Hoya Mono Somo Ko. Shido Ya Somo Ko, Moko Shido Ya Somo Ko, Shido
Yu Ki Shifu Ra Ya Somo Ko,
Nora Kin Ji Somo Ko, Mo Ra No Ra Somo Ko Shira Su Omo
Gya Ya So Mo Ko, Sobo Moko Shido Ya Somo Ko, Shaki Ra Oshi Do Ya Somo Ko, Hodo
Mogya Shido Ya Somo Ko, Nora Kin Ji Ha Gyara Ya Somo Ko, Mo Hori Shin Gyara Ya Somo
Ko, Namu Kara Tan No Tora Ya Ya, • Namu Ori Ya, Boryo Ki Chi Shifu Ra Ya, Somo Ko •
Shite Do Modora Hodo Ya So Mo Ko.

English: http://www.zen.ite.pl/teksty/dai_hi_s...

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[
8:20-8:58] Fu-E-Ko
Ji Ho San-Shi I-Shi Fu Shi Son Bu-Sa Mo-Ko Sa Mo-Ko Ho-Ja • Ho-Ro• Mi

May the merit of this practice penetrate
Into each thing in all places.
So that we and every sentient being
Together can realize the Buddha Way.
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Maka Hannya Haramita Shingyo-9.40 MIN
HEART SUTRA. HANNYA SHIN GYO- JAPONES (BIEN)
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Taisen Deshimaru - Maka Hannya Haramita Shingyo-11.57 MIN

Pronunciación japonesa del prajnaparamita

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MAHA PRAJNAPARAMITA  EN COREANO CON MOKTA


TEMPLO BUDISTA COREANO

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Sutra del Corazón recitado en Tibetano
por los monjes del Monasterio Kopan. -5.46 min
Actualizado el 23/10/2008
Heart Sutra recited in tibetan by Kopan Monastery Monks.
El sutra del corazón de la perfección de la sabiduría
(Ärya-bhagavatï-prajñäpäramitä-höidaya-s­ütra)

Así oí una vez. El Bagavan permanecía en el macizo de la Montaña de los
Buitres, en Rajagriha, junto con una gran comunidad de monjes y una gran
comunidad de bodisatvas. En aquella ocasión, el Bagavan estaba absorto
en la concentración sobre las categorías de fenómenos llamada "percepción
profunda."

También, en aquella ocasión, el bodisatva mahasatva arya Avalokiteshvara
contemplaba la práctica de la profunda perfección de la sabiduría y consideraba
los cinco agregados como vacíos de naturaleza inherente.

Entonces, mediante el poder de Buda, el venerable Shariputra dijo esto al
bodisatva mahasatva arya Avalokiteshvara: ".¿Cómo debe adiestrarse
cualquier hijo del linaje que desee practicar la actividad de la profunda perfección
de la sabiduría?"

Así habló y el bodisatva mahasatva arya Avalokiteshvara dijo esto al venerable
Sharadvatiputra: Shariputra, cualquier hijo del linaje o hija del linaje
que desee practicar la actividad de la profunda perfección de la sabiduría
deberá contemplar así, considerando correcta y repetidamente que estos
cinco agregados también están vacíos de naturaleza inherente.

"La forma es vacía. La vacuidad es forma. La vacuidad no es más que
forma; la forma también no es más que vacuidad. De la misma manera,
sensación, discernimiento, factores de composición y conciencia son vacíos.

"Shariputra, de manera similar todos los fenómenos son vacuidad; sin características;
no producidos, ni cesados, ni inmaculados, ni con mancha, ni
deficientes, ni completos.

"Shariputra, por tanto, en vacuidad no hay forma, ni sensación, ni discernimiento,
ni factores de composición, ni conciencia; no hay ojo, ni oído, ni nariz,
ni lengua, ni cuerpo ni mente; no hay forma visual, ni sonido, ni olor,
ni sabor, ni objeto del tacto, ni fenómenos. No hay elemento del ojo y
así hasta no haber elemento de la mente ni elemento de la conciencia
mental. No hay ignorancia, ni extinción de la ignorancia, hasta no haber
envejecimiento ni muerte, ni extinción del envejecimiento ni de la muerte.
De manera similar, no hay sufrimiento, origen, cesación ni camino; no hay
sabiduría exaltada, ni logro, ni tampoco ausencia de logro. "Shariputra, por
tanto, porque no hay logro, los bodisatvas confían y permanecen en la perfección
de la sabiduría, la mente sin oscurecimiento ni temor. Al haber ido
completamente más allá del error, alcanzan el punto final del nirvana.

Todos los budas que permanecen en los tres tiempos despiertan también
clara y completamente a la insuperable, perfecta y completa iluminación
mediante la perfección de la sabiduría. Por tanto, el mantra de la perfección
de la sabiduría, el mantra del gran conocimiento, el mantra insuperado,
el mantra igual a lo inigualable, el mantra que apacigua completamente
todo sufrimiento, debe ser conocido como la verdad porque no es
falso. El mantra de la perfección de la sabiduría es declarado:

TADYATHA [OM] GATE GATE PARAGATE PARASAMGATE BODHI
SVAHA

"Shariputra, el bodisatva mahasatva debe adiestrarse así en la profunda
perfección de la sabiduría."
Entonces el Bagavan surgió de aquella concentración y elogió al bodisatva
mahasatva arya Avalokiteshvara diciendo: Bien dicho, bien dicho, hijo del
linaje, así es. Así es, la profunda perfección de la sabiduría se debe practicar
como has indicado; incluso los tatagatas se regocijan".

Habiendo hablado así el Bagavan, el venerable Sharadvatiputra, el
bodisatva mahasatva arya Avalokiteshvara, los que los rodeaban en su
totalidad, junto con el mundo de los dioses, humanos, asuras y gandarvas,
se llenaron de júbilo y alabaron en gran medida las palabras pronunciadas
por el Bagavan.

Así termina el Ärya-bhagavatï-prajñäpäramitä-höidaya-sü­tra


FPMT
http://www.fpmt.org

Monasterio Kopan
http://www.kopan-monastery.com

Donativos al Monasterio Kopan / Donate to Kopan Monastery
http://www.kopan-monastery.com/donati...

Si desea la grabación de este sutra puede conseguirla directamente en la tienda de la FPMT / If you want this recording go to FPMT Shop:
http://shop.fpmt.org/Recitations-for-...


Grupo de estudio Thubten Kunkyab
Budismo Tibetano y meditación
http://meditadf.blogspot.com/

Guía Espiritual: Lama Zopa Rimpoché

Contacto:
Morena 1511, depto. 404
Col. Narvarte, C.P. 03020,
México, D.F.
tel. 044 55.25.13.93.60

Correo electrónico
meditadf@gmail.com

Mas información sobre
Thubten Kunkyab
http://meditadf.blogspot.com/


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Wah! - Heart Sutra-7.31 MIN
Heart Sutra- Sutra del corazón por Wah
Publicado el 19 de ene. de 2014
album: Savasana 2
http://www.wahmusic.com/index.html
art by Ramonkar

sutra: Om Gate, Gate, Paragate, Parasemgate Bodhi-svaha!                               Briefly, the sutra describes the experience of liberation of the bodhisattva of compassion, Avalokiteśvara, as a result of insight gained while engaged in deep meditation to awaken the faculty of prajña (wisdom).

TAMBOR - JAPON- TEMPLO BUDISTA ZEN RINZAI



TAMBOR EN  TEMPLO BUDISTA ZEN DE JAPON
TAMBOR GRANDE LLAMADO -HOKU- -
Tocado en templos budistas zen en Japón antes de la charla dharma.
Ejecutado por Seigen Daishi. Noviembre 2012
Sogenji  Akayama , Japón- 11.47 MIN
Publicado el 23/12/2012 -OneDropZen·
Before each Teisho (Dharma talk), Shukushin (ceremony on the 1st and 15th of each month in thankfulness for the place of practice), Bodhidharma and Rinzai memorial day as well as the Daihannya Sutra (first three days of the New Year), the Bishamon ceremonies (on the 3rd of each month for lay people) and of course all three memorial ceremonies for Shakyamuni Buddha (Birth, Enlightenment and Nirvana), the Big Drum HOKU is played.
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HAN- (con indicaciones)- 2.18 MIN
The wooden sounding board which is being played to open morning and evening sanzen, and before the night sutras.
El sonido de lmadero que se toca antes  del sentarse en meditación  en  la mañana y en  la noche, y antes de los sutras de la noche
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martes, 22 de abril de 2014

MANTRA-LOTUS SUTRA- EN JAPONES- NAM MYOHO RENGE KYO.- Y SHINGON SUTRA- GREGORIANO

SUTRA DEL LOTO- LOTUS SUTRA EN JAPONES

LOTUS SUTRA-9.31 MIN EN JAPONES
NAM MYOHO RENGE KYO- 9.31 MIN-BIEN
Nam Myoho Renge Kyo - The Lotus Sutra is Buddha's most referred to teaching on "emptiness", it is said to be a central concept and necessary part of enlightenment. It is professed that understanding and experiencing "emptiness" is something that can not be taught; it is said that one can not try to understand it with the mind.

This is the Lotus Sutra memorized, recited, and chanted by some western Buddhist monks. The lotus sutra is widely considered to be the most sacred teaching of the Buddha.

Use of chant in this video authorized by author Nikko Hansen
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Nam Myoho Renge Kyo - The secret of the Lotus Sutra-3.11 MIN
TEXTO
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Nam Myoho Renge Kyo - 1 Hour Daimoku - 南無妙法蓮華經
Namu Myōhō Renge Kyō – Chanting
SE REPITE EL MISMO MANTRA
Nam Myoho Renge Kyo - Nam Myoho Renge Kyo –
Nam Myoho Renge Kyo - Nam Myoho Renge Kyo
Nam Myōhō Renge Kyō (南無妙法蓮華經, also transliterated Namu Myōhō Renge Kyō; literally translated as Devotion to the Law of the Lotus Flower Scripture and exegetically translated as Devotion to the Mystic Law of cause and effect that exists throughout all the sounds and vibrations of the universe) is a mantra that is chanted as the central practice of all forms of Nichiren Buddhism. The mantra is referred to as Daimoku (題目, or the Great Invocation) and was first revealed by the Japanese Buddhist teacher Nichiren on the 28th day of the fourth lunar month of 1253 AD at Kiyosumi-dera (also, Seichōji) near Kominato in current-day Chiba, Japan. The practice of chanting the daimoku is called shōdai (唱題). The purpose of chanting daimoku is to attain perfect and complete awakening, and have actual proof of this practice to oneself and others of the validity of the Lotus Sutra.

The phrase is somewhat difficult to render into English because each word or set of words contains a complex set of symbolism and connotation, and without an understanding of the semiotic significance of the words, the full meaning is lost.
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Nam Myoho Renge Kyo - 24 Minute Chant.
Nam Myoho Renge Kyo - 24 Minute Chant video, for those people looking to chant for slightly longer periods.
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Tina Turner Chanting Nam Myoho Renge Kyo-5.28 MIN-BIEN
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Sutra del loto en japonés- a ritmo lento con texto.
Nan myoho renge kyo-16 min
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na myoho renge kyo- coro hombres mujeres se repite- BIEN
Nam Myoho Renge Kyo- Morning Gongyo (Medium)-15 min.
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Gongyo & Daimoku Morning (lyrics)-15 MIN
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Daimoku Nam Myo Ho Renge Kyo (Evening Gongyo) 14 MIN BIEN
Nam Myo Ho Renge Kyo (Evening Gongyo)
You can download mp3 file`s of the gongyo here:
http://www.sgi.org/resource-center/in...
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Morning Gongyo - Nichiren Buddhism -  SUTRA DEL LOTO
Nam myoho renge kyo –  EN JAPONES -SGI - Soka Gakkai-13.25 MIN
Morning Gongyo - Nichiren Buddhism - Nam myoho renge kyo - Chanting
Learn how to pronounce all the words correctly here at this wonderful site -
http://americangongyo.org/

The Lotus Sutra is widely regarded as one of the most important and influential sutras, or sacred scriptures, of Buddhism. It is highly valued in the Mahayana tradition, which spread throughout East Asia.

Its key message is that Buddhahood--a condition of absolute happiness, freedom from fear and from all illusions--is inherent in all life. The development of this inner life state enables all people to overcome their problems and live a fulfilled and active life, fully engaged with others and with society. Rather than stressing impermanence and the consequent need to eliminate earthly desires and attachments, the Lotus Sutra asserts the ultimate reality of the Buddha nature inherent in all life. It is therefore a teaching which profoundly affirms the realities of daily life, and which naturally encourages an active engagement with others and with the whole of human society.

The Lotus Sutra is also unique among the teachings of Shakyamuni in that it makes the attainment of enlightenment a possibility open to all people, without distinction based on gender, race, social standing or education. In this way, it is seen to be a full expression of Shakyamuni's compassionate intention of opening the way to enlightenment to all people.

Six Chinese translations are recorded as having been made of the Lotus Sutra (Skt Saddharma-pun-darika-sutra; Chin Miao-fa-lien-hua-ching; Jpn Myoho-renge-kyo). Among these, the fifth-century translation of Kumarajiva (344-413), the Lotus Sutra of the Wonderful Law, is considered to be particularly outstanding and is the basis of the teachings that spread in China and Japan.

The Chinese Buddhist teacher T'ient'ai (538-597) divided the Lotus Sutra of the Wonderful Law into two parts: the first 14 chapters, which he called the theoretical teaching, and the latter 14 chapters, which he called the essential teaching. The theoretical teaching records the preaching of the historical Shakyamuni who is depicted as having first attained enlightenment during this lifetime in India. In the essential teaching, he discards his transient role as the historical Shakyamuni and reveals his true, eternally enlightened identity. The most important doctrine in the essential teaching, T'ient'ai says, is the revelation of this originally and eternally enlightened nature in the depths of Shakyamuni Buddha's life.

Almost 2,000 years after Shakyamuni's death, Nichiren, a 13th-century Japanese priest, distilled the profound theory of the Lotus Sutra into a practice which could enable every individual to reveal their Buddhahood, or highest state of life, in the midst of day-to-day reality.

The concluding words of the 16th chapter of the Lotus Sutra, recited daily by members of the SGI, encapsulate the Buddha's compassionate concern:




"At all times I think to myself:

How can I cause living beings

to gain entry into the unsurpassed way

and quickly acquire the body of a Buddha?"
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Buddhist Chanting - Nothing But Everything (Japanese)-7.23 MIN
Shingon sutra


Shingon Teaching

Shingon is a form of Japanese Esoteric Buddhism, it is also called Shingon Mikkyo. This school was founded in 804 AD by Kukai (Kobo Daishi) in Japan. The teachings of Shingon are based on the Mahavairocana Sutra and the Vajrasekhara Sutra, the fundamental sutras of Shingon. Through the cultivation of three secrets, the actions of body, speech and mind, we are able to attain enlightenment in this very body. When we can sustain this state of mind, we can become one with the life force of the Universe, known as Mahavairocana Buddha. The symbolic activities are present anywhere in the universe. Natural phenomena such as mountains and oceans and even humans express the truth described in the sutras.

The universe itself embodies and can not be separated from the teaching. In the Shingon tradition, the practitioner uses the same techniques that were used over 1,200 years ago by Kukai, and have been transmitted orally generation after generation to the present. As Shingon Buddhists, there are three vows to observe in our lives:

May we realize Buddhahood in this very life.

May we dedicate ourselves to the well-being of people.

May we establish the World of Buddha on this earth.

Becoming a Buddha in This Very Life (Sokushin Jobutsu) The unique feature of this Shingon Teaching is that one does not become a Buddha only in his mind, nor does one become a Buddha after one has died. It means one is able to attain perfection of all of the qualities of a Buddha while one is yet living in his present physical body. An essay on the Bodhicitta (Bodaishin-ron) says: "One speedily attained great Awakening in the very body born of mother and father." According to the Shingon tradition, all things in this universe -- both physical matter, mind and mental states -- are made up of some six primary elements. These six primary elements are: earth (the principle of solidity), water (moisture), fire (energy), wind (movement), space (the state of being unobstructed) and consciousness (the six ways of knowing objects). Buddha as well as ordinary human beings are made up of these six elements, and in this sense both Buddha and human beings are basically and in essence identical. When we realize this truth, then our actions, our words, and our thoughts will undergo and experience of faith which will cause them to be correct and purify their surroundings. This living, physical body will be able to achieve Buddhahood.

Salvation and Enlightenment. Shingon Buddhism grants salvation and enlightenment to human beings who would otherwise be caught in the cycle of birth and death. Once a person is able to enter the gate of this faith, he/she will be able to receive that salvation and guidance of many Buddhas and Bodhisattvas. It is a religion in which that person will be fortunate enough to be able to recite the mantras that are the Buddha's own words. Kobo Daishi explained two points as its special characteristics:

1. Attainment of enlightenment in this very body.

2. The present moment that clearly teaches the content of enlightenment.

He explained these two aspects throughout his writings like, "The Meaning of Becoming a Buddha in This Body," "The Ten Stages in the Development of the Mind," "The Meaning of the Secret Samaya Precepts of the Buddha." It is a blessings of Shingon Buddhism to make it possible to come into direct contact with the practices leading to salvation. Shingon discipline The Shingon Teachings are broad and profound, and require strict discipline to put into practice. If we do not personally practice them in our daily lives of faith, then this treasure will become a useless possession. In actuality, we must manifest the teachings and practice of becoming a Buddha in this body in concrete form. The form of this faith is the developing one's mind into higher stage and engaging in discipline. There are various meditation techniques in Shingon traditions including the practice for gaining secular benefits for others by using mantra chanting and mudra hand signs as well as seeking enlightenment in this very body for oneself.

Shingon Discipline

The followings are some of the major forms practiced by many practitioners: Susokukan (Basic meditation to find one's own breathing pace) Gachirinkan (Moon Disc meditation) Ajikan (A syllable meditation) These practices are gateways into understanding the nature of Reality. Through these gateways we can experience many states of consciousness and as our skill develops we begin to have real insight into the nature of the unproduced state. Through these meditations we can experience the flow of energy from this state into this physical plane of existence. However, this state cannot be experienced without correct understanding of its doctrine and the guide by an authentic teacher.

Seicho Asahi

Northern California Koyasan Temple
http://www.koyasan.org/nckoyasan/intr
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Gregorian Chants & Buddistic Shómyó- 4.03 minutos
A dialogue of two spiritual cultures based on the musical repertoire of the Buddhist and the Christian tradition -
Schola Gregoriana Pragensis & Gjosan-rjú Tendai Sómjó(Buddhist Monks from Japan).
Meaningful dialogue between religions is no doubt one of the most pressing challenges of the modern world. Developments over the past few years clearly confirm what a significant role this aspect of human communication represents. Despite breathtaking technological breakthroughs and the related trend of rational scepticism, man still remains a religious creature. Ignoring this sphere of human personality not only leads to an impoverishment of the spiritual culture of a nation, but also to mutual estrangement of nations. And so what a wonderfully enriching experience it is then two cultures meet in mutual dialogue rather than confrontation.
View, listen & order the CD at --http://www.kuk-art.com/English/Maulbr...--
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MANTRA- DANZA-CANTOS MONJES BUDISTAS- BUTAN-TIBET- MANTRA A BUDDHA-SUTRA CORAZON - SHINGON SUTRA JAPON

CANTOS MONJES TIBETANOS
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Tibetan Chant - Heart Sutra-5.36 min
Tibetan Master Chants - Lama Tashi
Heart of Wisdom Sutra - Enlightenment
http://www.amazon.com/Tibetan-Master-..Chants. Lama Tashi.
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Throat Singing by The Gyuto Monks of Tibet •
 Pure Sounds • Mandala Offering- 4.20 min
A sample track, "Mandala Offering", from the Grammy-nominated throat singing album Pure Sounds.
Listen on iTunes
http://itunes.apple.com/us/album/pure...

The Gyuto Monks of Tibet are masters of a deep harmonic overtone chanting, also known as throat singing. The sound has been compared to the resonance of a drum or digeridoo and is believed to have a transformative effect -- removing impurities and clearing the path to enlightenment.
2011 Grammy-nominated album in the Traditional World Music category
Pure Sounds: Gyuto Monks of Tibet CD
Total Album Time:
55:51

"After having collaborated with the Gyuto Monks of Tibet on Kamal's Zen Mama, we realized the importance of the pure sounds, the in-transient overtone chants and the vibration of the voices of these monks.

So we decided to embark on the project of having a CD of the Gyuto Monks of Tibet without any background music whatsoever. Therefore the title Pure Sounds.

It can be challenging for the Western mind to listen to and absorb directly these chanting sounds without musical accompaniment. The chanting vibrational sound is intended to bypass the mind. In Eastern culture it is recommended to listen to the sound 108 times, which is the number of beads of the mala. When you are able to listen to a mantra for 108 times, it is believed that you will reach a transformation state that is embedded in the sound and the meaning of the mantras themselves.

We invite you to enjoy this journey and dissolve in the pure sounds of the Gyuto Monks of Tibet."

-Waduda Paradiso, Director of A&R, New Earth Records

"You really have to be deeply into chant or this is going to be lost on you entirely - especially if you have some ethnic background where you had to spend long days at your house of worship hearing non-English stuff rattled around by the old timers that looked at you sideways for not keeping up. Chant fans, this is the unsweetened, real deal."

Chris Spector Midwest Record

"It's strange to think about the music of the Gyuto Monks of Tibet being recorded and performed today. This Buddhist sect has been practicing the entrancing form of overtone-singing heard on Pure Sounds since the founding of the Gyuto monastery in the late 15th century, and the words they chant are even older. For music this age to survive both the effects of time and the political struggle that have kept the Tibetan Buddhists in exile in Dharamsala, India, for the past 50 years, it must have some special power. For those listeners who do not chant, the six Buddhist prayers on Pure Sounds retain an undeniable power. The four monks that chant on the album layer their froggy voices in undulating patterns that rattle and shake; it's as if their voices flow straight from the center of the earth.

On opening track "Mahakala," soloist Tenzin Jigme issues a stream of syllables that are concentrated around a single pitch. His voice is grainy and percussive, as he slides diphthongs and soft consonants and large breaths into a single, gravelly flow that changes tempo imperceptibly. Every now and then a ghostly overtone can be heard shadowing his pitch an octave below. Jigme continues his mesmerizing work for 23 minutes, but it could be two hours, or three days, or an eternity; the meditative work is bound not by time or space, but by the ancient spirit that imbues every utterance.

When Jigme is joined by his fellow monks, the effect of their massed drones is astounding. Four fundamental pitches, almost too low to be heard, rub against each other abrasively. They diffuse any semblance of melody across a roughshod surface. But that surface constantly shifts, like the scaly skin of some slow-moving beast. As single syllables stretch into lengthy diphthongs in dissonant harmony, words turn into texture. The pulsing vibrations that make up "Dalai Lama Long Life" submerge the ego of the single vocalist into the expanse of the collective. A heady air of spiritual sustenance lingers long after those ancient-sounding voices drop out and fall off during the track's final seconds."

DailyOM

"The Gyuto Monks are a world-renowned ensemble of Tibetan vocalists whose music acts as a window into Tibetan Buddhist spiritual tradition. The monks chant using a method called overtone chant—a deep, guttural sound with drone elements. To the novice, the chant may sound unusual. However, if you empty your mind and let the primal drone wash over you, you'll find that the sounds are very hypnotic and mesmerizing, not unlike the multi-faceted drone of a didgeridoo.

The chants are designed for healing and purification, removing internal impurities and helping one focus during meditation. Pure Sounds was named as such to reflect the fact that there is no accompanying music, this is authentic overtone chant performed by this accomplished group of monks."

Music Design
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Yamantaka puja (full version)-30 min
Monjes tibetanos con sonidos guturales
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Green Tara Mantra: Throat Chanting- 7-05 MIN
LAMA TASHI
TIBETAN MASTER CHANTS
Inicia flauta- de  Sanzen- momento of Truth-  de Tony Scott
Om Tare Tuttare Ture Soha, Tara Mantra
From a tear drop of Avalokitesvara
You came to us -
Beautiful, tranquil, loving and kind,
Oh Tara,
In you I seek refuge.
We hide behind our masks
Of indifference or toughness,
We try hard to do the things
That gives us comfort;
We try to numb the pain
And to delay the time of death,
And yet some of us indulge
To hasten our own deaths.
We pretend that we can cope
When we are falling apart;
We avoid eye contact with each other
In fear of revealing our hearts.
Oh Tara,
In you I seek refuge.
We hide behind a façade of busyness;
Artists filling their canvases with paint,
Indignant activists fighting for change,
Designers showing off their latest creations
For those who live for trends,
Humanitarians desperately helping the desperate,
Not wasting a moment in just staying still;
Cruel dictators ordering soldiers to kill
Anyone that they regard as enemies;
Politicians prioritising popularity
Above their true conscience;
Confused and lost,
Some of us wander around
Hearing voices in our heads,
Some of us seek safety in our
Little worlds of self indulgence;
Collecting friends, admirers
Or inanimate objects.
Oh Tara,
In you I seek refuge.
How long do we have be like this?
How many lifetimes do we have to live
Before we find solace from this ocean of suffering?
Oh Tara,
In your loving smile
I seek refuge.

Feraya

From:
http://burmadigest.info/2009/11/01/ho...

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Video:

A video (from a Buddhist perspective) explaining Tara, how she helps us, and the chanting of her mantra by master chanter Lama Tashi.
Music at the start is by Tony Scott.


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Tibetan Buddhist Chants of Namgyal Monastery (1)
-31 MINUTOS
Publicado el 24/2/2013

Publicado el 24/2/2013
this = Side One
00:00 Invitation Music
12:30 Invitation of Palden Lhamo
15:15 Coronationm of Palden Lhamo
21:21 Requesting Palden Lhamo to perform virtuous actions
26:16 Beseeching the Lam-rim lineage gurus

Side Two: 
https://www.youtube.com/watch?v=iei5Q...
00:00 Visualisation of the Assembly Field
08:00 Invitation of the Assembly Field
10:15 Seven Limb Puja
13:00 Single-pointed Request
15:10 Lam-rim Prayer




22:12 Prayer of the Auspicious Three Jewels

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COME AND DANCE-  BUTAN-6.24 MIN
Spoken word by Sakyong Mipham Rinpoche


El Buda dice... baila, baila, baila... ven, ven, ven conmigo...
Hermoso video y magica musica. Palabras Sakyong Mipham Rinpoche



El baile de esta antigua tradición y la musica moderna fluyen, se mezclan y se funden. 

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Buddhism Chantings –  5.48 MIN- bonito
OM MUNI MUNI MAHA MUNI SHAKYA MUNAYE SVAHA
Mantra Buddha Shakyamuni by Ani Choying Drolma
Mantra de Shakyamuni Buddha
Cantada por Ani Choying Drolma


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The mantra of Shakyamuni Buddha could be said to be the essence of the Buddha, the essence of his enlightenment. It is in no way separate from the Buddha him.

A compilation of pictures taken at Kopan Monastery in Kathmandu in Fabruary - March 2012. With Mantra to Shakyamuni Buddha as the background sound. Teyata Om.

เพลงบรรเลงเพราะๆ ( Namo sakyamuni buddha )

Music by Formosa Blue Mantra by Namrol Rinpoche 8th P

http://www.youtube.com/watch?v=Zie822ZVMXwroduced by Pushsonic 2010.

Buddhist mantra of the Shakyamuni Buddha: Om Muni Muni Maha Muni Shakyamuni Soha

Om Muni Muni Maha Muni Shakyamuni ye Soha A Tibetan Buddhist Mantra from the audio CD Mantras from Ratna Ling, Volume II. More at .

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https://www.youtube.com/watch?v=NIqIdxWP8j8


http://youtu.be/NIqIdxWP8j8


Buddha Sakyamuni Mantra-12.28 min

Buddha Sakyamuni
Thab Khey Thuk Ji Sakyai Rig Su Trug
Shen Gyi Mi Thup Due Kyi Pung Jom Pa
Ser Gyi Lhun Po Ta Bur Jepai Ku
Shakyal Gyal Po Kyo La Chak Tsel Lo

TEYATHA OM MUNI MUNI MAHA MUNI YE SOHA

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Sutra del Corazón recitado en Tibetano
por los monjes del Monasterio Kopan. -5.46 min
Actualizado el 23/10/2008
Heart Sutra recited in tibetan by Kopan Monastery Monks.
El sutra del corazón de la perfección de la sabiduría
(Ärya-bhagavatï-prajñäpäramitä-höidaya-s­ütra)

Así oí una vez. El Bagavan permanecía en el macizo de la Montaña de los
Buitres, en Rajagriha, junto con una gran comunidad de monjes y una gran
comunidad de bodisatvas. En aquella ocasión, el Bagavan estaba absorto
en la concentración sobre las categorías de fenómenos llamada "percepción
profunda."

También, en aquella ocasión, el bodisatva mahasatva arya Avalokiteshvara
contemplaba la práctica de la profunda perfección de la sabiduría y consideraba
los cinco agregados como vacíos de naturaleza inherente.

Entonces, mediante el poder de Buda, el venerable Shariputra dijo esto al
bodisatva mahasatva arya Avalokiteshvara: ".¿Cómo debe adiestrarse
cualquier hijo del linaje que desee practicar la actividad de la profunda perfección
de la sabiduría?"

Así habló y el bodisatva mahasatva arya Avalokiteshvara dijo esto al venerable
Sharadvatiputra: Shariputra, cualquier hijo del linaje o hija del linaje
que desee practicar la actividad de la profunda perfección de la sabiduría
deberá contemplar así, considerando correcta y repetidamente que estos
cinco agregados también están vacíos de naturaleza inherente.

"La forma es vacía. La vacuidad es forma. La vacuidad no es más que
forma; la forma también no es más que vacuidad. De la misma manera,
sensación, discernimiento, factores de composición y conciencia son vacíos.

"Shariputra, de manera similar todos los fenómenos son vacuidad; sin características;
no producidos, ni cesados, ni inmaculados, ni con mancha, ni
deficientes, ni completos.

"Shariputra, por tanto, en vacuidad no hay forma, ni sensación, ni discernimiento,
ni factores de composición, ni conciencia; no hay ojo, ni oído, ni nariz,
ni lengua, ni cuerpo ni mente; no hay forma visual, ni sonido, ni olor,
ni sabor, ni objeto del tacto, ni fenómenos. No hay elemento del ojo y
así hasta no haber elemento de la mente ni elemento de la conciencia
mental. No hay ignorancia, ni extinción de la ignorancia, hasta no haber
envejecimiento ni muerte, ni extinción del envejecimiento ni de la muerte.
De manera similar, no hay sufrimiento, origen, cesación ni camino; no hay
sabiduría exaltada, ni logro, ni tampoco ausencia de logro. "Shariputra, por
tanto, porque no hay logro, los bodisatvas confían y permanecen en la perfección
de la sabiduría, la mente sin oscurecimiento ni temor. Al haber ido
completamente más allá del error, alcanzan el punto final del nirvana.

Todos los budas que permanecen en los tres tiempos despiertan también
clara y completamente a la insuperable, perfecta y completa iluminación
mediante la perfección de la sabiduría. Por tanto, el mantra de la perfección
de la sabiduría, el mantra del gran conocimiento, el mantra insuperado,
el mantra igual a lo inigualable, el mantra que apacigua completamente
todo sufrimiento, debe ser conocido como la verdad porque no es
falso. El mantra de la perfección de la sabiduría es declarado:

TADYATHA [OM] GATE GATE PARAGATE PARASAMGATE BODHI
SVAHA

"Shariputra, el bodisatva mahasatva debe adiestrarse así en la profunda
perfección de la sabiduría."
Entonces el Bagavan surgió de aquella concentración y elogió al bodisatva
mahasatva arya Avalokiteshvara diciendo: Bien dicho, bien dicho, hijo del
linaje, así es. Así es, la profunda perfección de la sabiduría se debe practicar
como has indicado; incluso los tatagatas se regocijan".

Habiendo hablado así el Bagavan, el venerable Sharadvatiputra, el
bodisatva mahasatva arya Avalokiteshvara, los que los rodeaban en su
totalidad, junto con el mundo de los dioses, humanos, asuras y gandarvas,
se llenaron de júbilo y alabaron en gran medida las palabras pronunciadas
por el Bagavan.

Así termina el Ärya-bhagavatï-prajñäpäramitä-höidaya-sü­tra


FPMT
http://www.fpmt.org

Monasterio Kopan
http://www.kopan-monastery.com

Donativos al Monasterio Kopan / Donate to Kopan Monastery
http://www.kopan-monastery.com/donati...

Si desea la grabación de este sutra puede conseguirla directamente en la tienda de la FPMT / If you want this recording go to FPMT Shop:
http://shop.fpmt.org/Recitations-for-...


Grupo de estudio Thubten Kunkyab
Budismo Tibetano y meditación
http://meditadf.blogspot.com/

Guía Espiritual: Lama Zopa Rimpoché

Contacto:
Morena 1511, depto. 404
Col. Narvarte, C.P. 03020,
México, D.F.
tel. 044 55.25.13.93.60

Correo electrónico
meditadf@gmail.com

Mas información sobre
Thubten Kunkyab
http://meditadf.blogspot.com/

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Gate Gate-11.35 MIN

Cantos desde el Corazón
. Ashananda
Del álbum Cantos desde el Corazón

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Dalai Lama reciting prajna paramita heart sutra mantra - gate gate paragate parasamgate bodi swaha- 8.23 minutos – 85 repeticiones  por edición de video, podrían ser 54 o 108 – antes del gate gate Dalai lama canta ‘teyatha’

Dalai Lama anyway chants all the times with "teyatha" in front of "gate gate paragate parasamgate bodhi soha"..

GATE GATE PARAGATE PARASAMGATE BODHI SWAHA- 8.23 MIN

Gone, Gone, Gone beyond, Completely gone beyond, Enlightened , Hail

The merits from this video are dedicated to longevity, peace, prosperity, happiness and good health of His Holiness the 14th Dalai Lama Tenzin Gyatso, and all the residents of the Spituk Monastery (Gompa) in Ladakh, India.

Dalai Lama reciting Prajnaparamita mantra from the "Heart sutra":
"TEYATHA/(TADYATHA) (OM) GATE GATE PARAGATE PARASAMGATE BODHI SVAHA" (85 repetitions)

(the audio contains reciting of the mantra from Dalai Lama's lecture on the Diamond sutra, which you can find on youtube,parts of the tracks 2, 3, 5 and 7 from 'Source vibrations - tones of tarot', a part from 'Osho - Sounds For the 7 Chakras', track 2., and Yatri's healing music of crystals, "highland muse" and "prayer").

***** ABOUT "SVAHA/SOHA/SWAHA" ***** "In Tibetan pronunciation "svāhā" becomes "soha." This is technically incorrect from a Sanskrit point of view, but it also has many centuries of tradition behind it, and in any event few Westerners pronounce Sanskrit correctly either! Still, outside of the Tibetan tradition it's probably best to revert to the best approximation possible of the Sanskrit, where both a's are long (as in father), and the v comes close to being an English "w" sound." (wildmind.org/mantras/figures/greentara)

************ FULL TEXT OF THE HEART SUTRA BELOW *******

(from 
http://www.lapislazulitexts.com/T08_0...)

Longer Prajñāpāramitā Hṛdaya Sūtra
Translated from Taishō Tripiṭaka volume 8, number 253

Thus have I heard. At one time, the Buddha was in Rājagṛha on the mountain of Gṛdhrakūṭa, along with a great saṃgha of bhikṣus. At that time, the Buddha, the Bhagavān, entered the Great Vast and Extremely Profound Samādhi. Within the multitude, Avalokiteśvara Bodhisattva-mahāsattva was practicing the profound Prajñāpāramitā, when he illuminated the Five Skandhas and saw they were all empty, and left all suffering and misery. Then Śāriputra, by the power of the Buddha, joined his palms together in respect for Noble Avalokiteśvara Bodhisattva-mahāsattva, and said: "Virtuous man, if there are those who wish to cultivate the extremely profound practice of Prajñāpāramitā, how should they cultivate practice?"

After speaking thusly, Avalokiteśvara Bodhisattva-mahāsattva addressed Elder Śāriputra, saying: "Śāriputra, if virtuous men and virtuous women practice the extremely profound practice of Prajñāpāramitā, they should contemplate the Five Skandhas as empty of self-nature. Śāriputra, form is not different from emptiness, and emptiness is not different from form. Form itself is emptiness, and emptiness itself is form. Sensation, conception, synthesis, and discrimination are also such as this. Śāriputra, all phenomena are empty of characteristics: they are neither created nor destroyed, neither defiled nor pure, and they neither increase nor diminish. This is because in emptiness there is no form, sensation, conception, synthesis, or discrimination. There are no eyes, ears, nose, tongue, body, or thoughts. There are no forms, sounds, scents, tastes, sensations, or phenomena. There is no field of vision and there is no realm of thoughts. There is no ignorance nor elimination of ignorance, even up to and including no old age and death, nor elimination of old age and death. There is no suffering, its accumulation, its elimination, or a path. There is no understanding and no attaining.

"Because there is nothing to attain, bodhisattvas rely on Prajñāpāramitā, and their minds have no obstructions. With no obstructions, they have no fears. Because they are far removed from backward dream-thinking, their final result is Nirvāṇa. Because all buddhas of the past, present, and future rely on Prajñāpāramitā, they attain Anuttarā Samyaksaṃbodhi. Therefore, know that Prajñāpāramitā is a great spiritual mantra, a great brilliant mantra, an unsurpassed mantra, and an unequalled mantra. Because it can truly eliminate all afflications, the Prajñāpāramitā Mantra is spoken. Speak the mantra thusly: gate gate pāragate pārasaṃgate bodhi svāhā

"Thusly, Śāriputra, all bodhisattva-mahāsattvas should practice Prajñāpāramitā thusly." At that time, after he had spoken, the Bhagavān arose from the Great Vast and Extremely Profound Samādhi, and praised Avalokiteśvara Bodhisattva-mahāsattva, saying: "Excellent, excellent, virtuous man! Thusly, thusly, you have truly spoken. The extremely profound practice of Prajñāpāramitā should be practiced like this. When practicing thusly, each and every tathāgata is in approval."

At that time, after the Bhagavān had spoken, Elder Śāriputra and Avalokiteśvara Bodhisattva-mahāsattva both experienced great bliss. Then the multitude of devas, humans, asuras, and gandharvas heard what the Buddha had truly said. With great bliss, they believed, accepted, and practiced in accordance.

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http://www.youtube.com/watch?v=66UsWY85fBQ&feature=youtu.be

http://www.youtube.com/watch?v=66UsWY85fBQ&feature=youtu.be
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Buddhist Chanting - Nothing But Everything (Japanese)-7.23 MIN
Shingon sutra

Dedicated to Yuri! The one with a pure heart. *pranams*

Shingon Teaching

Shingon is a form of Japanese Esoteric Buddhism, it is also called Shingon Mikkyo. This school was founded in 804 AD by Kukai (Kobo Daishi) in Japan. The teachings of Shingon are based on the Mahavairocana Sutra and the Vajrasekhara Sutra, the fundamental sutras of Shingon. Through the cultivation of three secrets, the actions of body, speech and mind, we are able to attain enlightenment in this very body. When we can sustain this state of mind, we can become one with the life force of the Universe, known as Mahavairocana Buddha. The symbolic activities are present anywhere in the universe. Natural phenomena such as mountains and oceans and even humans express the truth described in the sutras.

The universe itself embodies and can not be separated from the teaching. In the Shingon tradition, the practitioner uses the same techniques that were used over 1,200 years ago by Kukai, and have been transmitted orally generation after generation to the present. As Shingon Buddhists, there are three vows to observe in our lives:

May we realize Buddhahood in this very life.

May we dedicate ourselves to the well-being of people.

May we establish the World of Buddha on this earth.

Becoming a Buddha in This Very Life (Sokushin Jobutsu) The unique feature of this Shingon Teaching is that one does not become a Buddha only in his mind, nor does one become a Buddha after one has died. It means one is able to attain perfection of all of the qualities of a Buddha while one is yet living in his present physical body. An essay on the Bodhicitta (Bodaishin-ron) says: "One speedily attained great Awakening in the very body born of mother and father." According to the Shingon tradition, all things in this universe -- both physical matter, mind and mental states -- are made up of some six primary elements. These six primary elements are: earth (the principle of solidity), water (moisture), fire (energy), wind (movement), space (the state of being unobstructed) and consciousness (the six ways of knowing objects). Buddha as well as ordinary human beings are made up of these six elements, and in this sense both Buddha and human beings are basically and in essence identical. When we realize this truth, then our actions, our words, and our thoughts will undergo and experience of faith which will cause them to be correct and purify their surroundings. This living, physical body will be able to achieve Buddhahood.

Salvation and Enlightenment. Shingon Buddhism grants salvation and enlightenment to human beings who would otherwise be caught in the cycle of birth and death. Once a person is able to enter the gate of this faith, he/she will be able to receive that salvation and guidance of many Buddhas and Bodhisattvas. It is a religion in which that person will be fortunate enough to be able to recite the mantras that are the Buddha's own words. Kobo Daishi explained two points as its special characteristics:

1. Attainment of enlightenment in this very body.

2. The present moment that clearly teaches the content of enlightenment.

He explained these two aspects throughout his writings like, "The Meaning of Becoming a Buddha in This Body," "The Ten Stages in the Development of the Mind," "The Meaning of the Secret Samaya Precepts of the Buddha." It is a blessings of Shingon Buddhism to make it possible to come into direct contact with the practices leading to salvation. Shingon discipline The Shingon Teachings are broad and profound, and require strict discipline to put into practice. If we do not personally practice them in our daily lives of faith, then this treasure will become a useless possession. In actuality, we must manifest the teachings and practice of becoming a Buddha in this body in concrete form. The form of this faith is the developing one's mind into higher stage and engaging in discipline. There are various meditation techniques in Shingon traditions including the practice for gaining secular benefits for others by using mantra chanting and mudra hand signs as well as seeking enlightenment in this very body for oneself.

Shingon Discipline

The followings are some of the major forms practiced by many practitioners: Susokukan (Basic meditation to find one's own breathing pace) Gachirinkan (Moon Disc meditation) Ajikan (A syllable meditation) These practices are gateways into understanding the nature of Reality. Through these gateways we can experience many states of consciousness and as our skill develops we begin to have real insight into the nature of the unproduced state. Through these meditations we can experience the flow of energy from this state into this physical plane of existence. However, this state cannot be experienced without correct understanding of its doctrine and the guide by an authentic teacher.

Seicho Asahi

Northern California Koyasan Temple
http://www.koyasan.org/nckoyasan/intr


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Margot Reisinger & Lama Tenzin Sangpo –
Mantra of Avalokiteshvara-7.50 min
Publicado el 25/3/2014
Traditional Mantras and Chants recited by Lama Tenzin Sangpo
Music by Margot Reisinger

Album:
Buddha Within Yourself: Track 2

Genre:
Meditative

Instruments:
Traditional Tibetan bups, bells, cymbals and horns.
Traditional Japanese bamboo flute (shakuhachi), violin,
viola, piano, guzheng, acoustic- and sitar guitar,
percussion etc.
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Margot Reisinger & Lama Tenzin Sangpo –
 Mantra of Manjushri -8.26 min
Publicado el 25/3/2014
Traditional Mantras and Chants recited by Lama Tenzin Sangpo
Music by Margot Reisinger

Album:
Buddha Within Yourself: Track 7
Genre:
Meditative

Instruments:
Traditional Tibetan bups, bells, cymbals and horns.
Traditional Japanese bamboo flute (shakuhachi), violin,
viola, piano, guzheng, acoustic- and sitar guitar,
percussion etc.
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Margot Reisinger & Lama Tenzin Sangpo – 8.06 min
Supplication to Padmasambhava
Publicado el 25/3/2014
Traditional Mantras and Chants recited by Lama Tenzin Sangpo
Music by Margot Reisinger

Album:
Buddha Within Yourself: Track 1
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Margot Reisinger & Lama Tenzin Sangpo –
Long life Mantra-8.01 min
Publicado el 25/3/2014
Traditional Mantras and Chants recited by Lama Tenzin Sangpo
Music by Margot Reisinger

Album:
Buddha Within Yourself: Track 5

Genre:
Meditative

Instruments:
Traditional Tibetan bups, bells, cymbals and horns.
Traditional Japanese bamboo flute (shakuhachi), violin,
viola, piano, guzheng, acoustic- and sitar guitar,
percussion etc.
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Margot Reisinger & Lama Tenzin Sangpo –
Song of Cho-7.46 min
Publicado el 25/3/2014
Traditional Mantras and Chants recited by Lama Tenzin Sangpo
Music by Margot Reisinger

Album:
Buddha Within Yourself: Track 6

Genre:
Meditative

Instruments:
Traditional Tibetan bups, bells, cymbals and horns.
Traditional Japanese bamboo flute (shakuhachi), violin,
viola, piano, guzheng, acoustic- and sitar guitar,
percussion etc.
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