SUTRA DEL LOTO- LOTUS SUTRA EN JAPONES
LOTUS SUTRA-9.31 MIN EN JAPONES
NAM MYOHO RENGE KYO- 9.31 MIN-BIEN
Nam
Myoho Renge Kyo - The Lotus Sutra is Buddha's most referred to teaching on
"emptiness", it is said to be a central concept and necessary part of
enlightenment. It is professed that understanding and experiencing
"emptiness" is something that can not be taught; it is said that one
can not try to understand it with the mind.
This is the Lotus Sutra memorized, recited, and chanted by some western Buddhist monks. The lotus sutra is widely considered to be the most sacred teaching of the Buddha.
Use of chant in this video authorized by author Nikko Hansen
This is the Lotus Sutra memorized, recited, and chanted by some western Buddhist monks. The lotus sutra is widely considered to be the most sacred teaching of the Buddha.
Use of chant in this video authorized by author Nikko Hansen
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Nam Myoho Renge Kyo - The
secret of the Lotus Sutra-3.11 MIN
TEXTO
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Nam Myoho Renge Kyo - 1 Hour
Daimoku - 南無妙法蓮華經 –
Namu Myōhō Renge Kyō – Chanting
SE REPITE EL MISMO MANTRA
Nam Myoho Renge Kyo - Nam Myoho Renge
Kyo –
Nam Myoho Renge Kyo - Nam Myoho Renge
Kyo
Nam
Myōhō Renge Kyō (南無妙法蓮華經, also transliterated Namu Myōhō Renge
Kyō; literally translated as Devotion to the Law of the Lotus Flower Scripture
and exegetically translated as Devotion to the Mystic Law of cause and effect
that exists throughout all the sounds and vibrations of the universe) is a
mantra that is chanted as the central practice of all forms of Nichiren
Buddhism. The mantra is referred to as Daimoku (題目, or the Great Invocation) and was first revealed by the Japanese
Buddhist teacher Nichiren on the 28th day of the fourth lunar month of 1253 AD
at Kiyosumi-dera (also, Seichōji) near Kominato in current-day Chiba, Japan.
The practice of chanting the daimoku is called shōdai (唱題). The purpose of chanting daimoku is to attain perfect and complete
awakening, and have actual proof of this practice to oneself and others of the
validity of the Lotus Sutra.
The phrase is somewhat difficult to render into English because each word or set of words contains a complex set of symbolism and connotation, and without an understanding of the semiotic significance of the words, the full meaning is lost.
The phrase is somewhat difficult to render into English because each word or set of words contains a complex set of symbolism and connotation, and without an understanding of the semiotic significance of the words, the full meaning is lost.
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Nam Myoho Renge Kyo - 24
Minute Chant.
Nam
Myoho Renge Kyo - 24 Minute Chant video, for those people looking to chant for
slightly longer periods.
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Tina Turner Chanting Nam Myoho
Renge Kyo-5.28 MIN-BIEN
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Sutra del
loto en japonés- a ritmo lento con texto.
Nan myoho renge kyo-16 min
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na myoho
renge kyo- coro hombres mujeres se repite- BIEN
Nam Myoho Renge Kyo- Morning
Gongyo (Medium)-15 min.
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Gongyo & Daimoku Morning
(lyrics)-15 MIN
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Daimoku Nam Myo Ho Renge Kyo
(Evening Gongyo) 14 MIN BIEN
Nam Myo
Ho Renge Kyo (Evening Gongyo)
You can download mp3 file`s of the gongyo here:
http://www.sgi.org/resource-center/in...
You can download mp3 file`s of the gongyo here:
http://www.sgi.org/resource-center/in...
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Morning Gongyo - Nichiren
Buddhism - SUTRA DEL LOTO
Nam myoho renge kyo – EN JAPONES
-SGI - Soka Gakkai-13.25 MIN
Morning
Gongyo - Nichiren Buddhism - Nam myoho renge kyo - Chanting
Learn how to pronounce all the words correctly here at this wonderful site - http://americangongyo.org/
The Lotus Sutra is widely regarded as one of the most important and influential sutras, or sacred scriptures, of Buddhism. It is highly valued in the Mahayana tradition, which spread throughout East Asia.
Its key message is that Buddhahood--a condition of absolute happiness, freedom from fear and from all illusions--is inherent in all life. The development of this inner life state enables all people to overcome their problems and live a fulfilled and active life, fully engaged with others and with society. Rather than stressing impermanence and the consequent need to eliminate earthly desires and attachments, the Lotus Sutra asserts the ultimate reality of the Buddha nature inherent in all life. It is therefore a teaching which profoundly affirms the realities of daily life, and which naturally encourages an active engagement with others and with the whole of human society.
The Lotus Sutra is also unique among the teachings of Shakyamuni in that it makes the attainment of enlightenment a possibility open to all people, without distinction based on gender, race, social standing or education. In this way, it is seen to be a full expression of Shakyamuni's compassionate intention of opening the way to enlightenment to all people.
Six Chinese translations are recorded as having been made of the Lotus Sutra (Skt Saddharma-pun-darika-sutra; Chin Miao-fa-lien-hua-ching; Jpn Myoho-renge-kyo). Among these, the fifth-century translation of Kumarajiva (344-413), the Lotus Sutra of the Wonderful Law, is considered to be particularly outstanding and is the basis of the teachings that spread in China and Japan.
The Chinese Buddhist teacher T'ient'ai (538-597) divided the Lotus Sutra of the Wonderful Law into two parts: the first 14 chapters, which he called the theoretical teaching, and the latter 14 chapters, which he called the essential teaching. The theoretical teaching records the preaching of the historical Shakyamuni who is depicted as having first attained enlightenment during this lifetime in India. In the essential teaching, he discards his transient role as the historical Shakyamuni and reveals his true, eternally enlightened identity. The most important doctrine in the essential teaching, T'ient'ai says, is the revelation of this originally and eternally enlightened nature in the depths of Shakyamuni Buddha's life.
Almost 2,000 years after Shakyamuni's death, Nichiren, a 13th-century Japanese priest, distilled the profound theory of the Lotus Sutra into a practice which could enable every individual to reveal their Buddhahood, or highest state of life, in the midst of day-to-day reality.
The concluding words of the 16th chapter of the Lotus Sutra, recited daily by members of the SGI, encapsulate the Buddha's compassionate concern:
"At all times I think to myself:
How can I cause living beings
to gain entry into the unsurpassed way
and quickly acquire the body of a Buddha?"
Learn how to pronounce all the words correctly here at this wonderful site - http://americangongyo.org/
The Lotus Sutra is widely regarded as one of the most important and influential sutras, or sacred scriptures, of Buddhism. It is highly valued in the Mahayana tradition, which spread throughout East Asia.
Its key message is that Buddhahood--a condition of absolute happiness, freedom from fear and from all illusions--is inherent in all life. The development of this inner life state enables all people to overcome their problems and live a fulfilled and active life, fully engaged with others and with society. Rather than stressing impermanence and the consequent need to eliminate earthly desires and attachments, the Lotus Sutra asserts the ultimate reality of the Buddha nature inherent in all life. It is therefore a teaching which profoundly affirms the realities of daily life, and which naturally encourages an active engagement with others and with the whole of human society.
The Lotus Sutra is also unique among the teachings of Shakyamuni in that it makes the attainment of enlightenment a possibility open to all people, without distinction based on gender, race, social standing or education. In this way, it is seen to be a full expression of Shakyamuni's compassionate intention of opening the way to enlightenment to all people.
Six Chinese translations are recorded as having been made of the Lotus Sutra (Skt Saddharma-pun-darika-sutra; Chin Miao-fa-lien-hua-ching; Jpn Myoho-renge-kyo). Among these, the fifth-century translation of Kumarajiva (344-413), the Lotus Sutra of the Wonderful Law, is considered to be particularly outstanding and is the basis of the teachings that spread in China and Japan.
The Chinese Buddhist teacher T'ient'ai (538-597) divided the Lotus Sutra of the Wonderful Law into two parts: the first 14 chapters, which he called the theoretical teaching, and the latter 14 chapters, which he called the essential teaching. The theoretical teaching records the preaching of the historical Shakyamuni who is depicted as having first attained enlightenment during this lifetime in India. In the essential teaching, he discards his transient role as the historical Shakyamuni and reveals his true, eternally enlightened identity. The most important doctrine in the essential teaching, T'ient'ai says, is the revelation of this originally and eternally enlightened nature in the depths of Shakyamuni Buddha's life.
Almost 2,000 years after Shakyamuni's death, Nichiren, a 13th-century Japanese priest, distilled the profound theory of the Lotus Sutra into a practice which could enable every individual to reveal their Buddhahood, or highest state of life, in the midst of day-to-day reality.
The concluding words of the 16th chapter of the Lotus Sutra, recited daily by members of the SGI, encapsulate the Buddha's compassionate concern:
"At all times I think to myself:
How can I cause living beings
to gain entry into the unsurpassed way
and quickly acquire the body of a Buddha?"
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Buddhist Chanting - Nothing
But Everything (Japanese)-7.23 MIN
Shingon sutra
Shingon Teaching
Shingon is a form of Japanese Esoteric Buddhism, it is also called Shingon Mikkyo. This school was founded in 804 AD by Kukai (Kobo Daishi) in Japan. The teachings of Shingon are based on the Mahavairocana Sutra and the Vajrasekhara Sutra, the fundamental sutras of Shingon. Through the cultivation of three secrets, the actions of body, speech and mind, we are able to attain enlightenment in this very body. When we can sustain this state of mind, we can become one with the life force of the Universe, known as Mahavairocana Buddha. The symbolic activities are present anywhere in the universe. Natural phenomena such as mountains and oceans and even humans express the truth described in the sutras.
The universe itself embodies and can not be separated from the teaching. In the Shingon tradition, the practitioner uses the same techniques that were used over 1,200 years ago by Kukai, and have been transmitted orally generation after generation to the present. As Shingon Buddhists, there are three vows to observe in our lives:
May we realize Buddhahood in this very life.
May we dedicate ourselves to the well-being of people.
May we establish the World of Buddha on this earth.
Becoming a Buddha in This Very Life (Sokushin Jobutsu) The unique feature of this Shingon Teaching is that one does not become a Buddha only in his mind, nor does one become a Buddha after one has died. It means one is able to attain perfection of all of the qualities of a Buddha while one is yet living in his present physical body. An essay on the Bodhicitta (Bodaishin-ron) says: "One speedily attained great Awakening in the very body born of mother and father." According to the Shingon tradition, all things in this universe -- both physical matter, mind and mental states -- are made up of some six primary elements. These six primary elements are: earth (the principle of solidity), water (moisture), fire (energy), wind (movement), space (the state of being unobstructed) and consciousness (the six ways of knowing objects). Buddha as well as ordinary human beings are made up of these six elements, and in this sense both Buddha and human beings are basically and in essence identical. When we realize this truth, then our actions, our words, and our thoughts will undergo and experience of faith which will cause them to be correct and purify their surroundings. This living, physical body will be able to achieve Buddhahood.
Salvation and Enlightenment. Shingon Buddhism grants salvation and enlightenment to human beings who would otherwise be caught in the cycle of birth and death. Once a person is able to enter the gate of this faith, he/she will be able to receive that salvation and guidance of many Buddhas and Bodhisattvas. It is a religion in which that person will be fortunate enough to be able to recite the mantras that are the Buddha's own words. Kobo Daishi explained two points as its special characteristics:
1. Attainment of enlightenment in this very body.
2. The present moment that clearly teaches the content of enlightenment.
He explained these two aspects throughout his writings like, "The Meaning of Becoming a Buddha in This Body," "The Ten Stages in the Development of the Mind," "The Meaning of the Secret Samaya Precepts of the Buddha." It is a blessings of Shingon Buddhism to make it possible to come into direct contact with the practices leading to salvation. Shingon discipline The Shingon Teachings are broad and profound, and require strict discipline to put into practice. If we do not personally practice them in our daily lives of faith, then this treasure will become a useless possession. In actuality, we must manifest the teachings and practice of becoming a Buddha in this body in concrete form. The form of this faith is the developing one's mind into higher stage and engaging in discipline. There are various meditation techniques in Shingon traditions including the practice for gaining secular benefits for others by using mantra chanting and mudra hand signs as well as seeking enlightenment in this very body for oneself.
Shingon Discipline
The followings are some of the major forms practiced by many practitioners: Susokukan (Basic meditation to find one's own breathing pace) Gachirinkan (Moon Disc meditation) Ajikan (A syllable meditation) These practices are gateways into understanding the nature of Reality. Through these gateways we can experience many states of consciousness and as our skill develops we begin to have real insight into the nature of the unproduced state. Through these meditations we can experience the flow of energy from this state into this physical plane of existence. However, this state cannot be experienced without correct understanding of its doctrine and the guide by an authentic teacher.
Seicho Asahi
Northern California Koyasan Temple
http://www.koyasan.org/nckoyasan/intr
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Gregorian Chants
& Buddistic Shómyó- 4.03 minutos
A dialogue of two spiritual cultures based on the musical repertoire of
the Buddhist and the Christian tradition -
Schola Gregoriana Pragensis & Gjosan-rjú Tendai Sómjó(Buddhist Monks from Japan).
Meaningful dialogue between religions is no doubt one of the most pressing challenges of the modern world. Developments over the past few years clearly confirm what a significant role this aspect of human communication represents. Despite breathtaking technological breakthroughs and the related trend of rational scepticism, man still remains a religious creature. Ignoring this sphere of human personality not only leads to an impoverishment of the spiritual culture of a nation, but also to mutual estrangement of nations. And so what a wonderfully enriching experience it is then two cultures meet in mutual dialogue rather than confrontation.
View, listen & order the CD at --http://www.kuk-art.com/English/Maulbr...--
Schola Gregoriana Pragensis & Gjosan-rjú Tendai Sómjó(Buddhist Monks from Japan).
Meaningful dialogue between religions is no doubt one of the most pressing challenges of the modern world. Developments over the past few years clearly confirm what a significant role this aspect of human communication represents. Despite breathtaking technological breakthroughs and the related trend of rational scepticism, man still remains a religious creature. Ignoring this sphere of human personality not only leads to an impoverishment of the spiritual culture of a nation, but also to mutual estrangement of nations. And so what a wonderfully enriching experience it is then two cultures meet in mutual dialogue rather than confrontation.
View, listen & order the CD at --http://www.kuk-art.com/English/Maulbr...--
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