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.
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".
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
[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....
[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.
Taisen Deshimaru - Maka Hannya Haramita Shingyo-11.57 MIN
Pronunciación japonesa del prajnaparamita ----------------------------------------------------------------------------------------------------------------
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:
"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
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-...
Mas información sobre
Thubten Kunkyab http://meditadf.blogspot.com/ -------------------------------------------------------------------------------------------------------
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).
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.
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
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.
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:
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.
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...--
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."
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.
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.
this = Side One 00:00Invitation Music 12:30Invitation of Palden Lhamo 15:15Coronationm of Palden Lhamo 21:21Requesting Palden Lhamo to perform virtuous actions 26:16Beseeching the Lam-rim lineage gurus
22:12Prayer of the Auspicious Three Jewels ------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------
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.
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 . ----------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------
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
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:
"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
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-...
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
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 *******
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.
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.
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.
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.
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.
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.
