CANTOS MONJES TIBETANOS
--------------------------------------------------------------------------------------------------------------------------------
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.
Heart of Wisdom Sutra - Enlightenment
http://www.amazon.com/Tibetan-Master-..Chants. Lama Tashi.
------------------------------------------------------------------------------------------------------------------
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
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
"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
---------------------------------------------------------------------------------------------------------
Yamantaka puja (full version)-30 min
Monjes tibetanos con sonidos guturales
------------------------------------------------------------------------------
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...
----------------------------------------
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.
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...
----------------------------------------
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.
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
------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------
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
------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------
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.
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.
-------------------------------------------------------------------------------------------------------------------------------------------------------------------------
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
------------------------------------------------------------------------------------------------------------
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 .
----------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------
http://youtu.be/NIqIdxWP8j8
Buddha Sakyamuni Mantra-12.28 min
Buddha SakyamuniThab 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
-----------------------------------------------------
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-s
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-sü
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/
El sutra del corazón de la perfección de la sabiduría
(Ärya-bhagavatï-prajñäpäramitä-höidaya-s
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-sü
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/
-----------------------------------------------------------------------------------------------------
Gate Gate-11.35 MIN
Cantos desde el Corazón
. Ashananda
Del álbum Cantos desde el Corazón
-------------------------------------------------------------------------------------------------
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.
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.
------------------------------------------------------------------------------------------------------
------------------------------------------------------------
http://www.youtube.com/watch?v=66UsWY85fBQ&feature=youtu.be
http://www.youtube.com/watch?v=66UsWY85fBQ&feature=youtu.be
-------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------
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
---------------------------------------------------------------------------
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
---------------------------------------------------------------------------
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.
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.
----------------------------------------------------------------------------------------
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
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.
Meditative
Instruments:
Traditional Tibetan bups, bells, cymbals and horns.
Traditional Japanese bamboo flute (shakuhachi), violin,
viola, piano, guzheng, acoustic- and sitar guitar,
percussion etc.
---------------------------------------------------------------------------------------------------------
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
Music by Margot Reisinger
Album:
Buddha Within Yourself: Track 1
-----------------------------------------------------------------------------------------------------------------------------
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.
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.
-------------------------------------------------------------------
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.
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.
------------------------------------------------------------
No hay comentarios:
Publicar un comentario