Tibet

Prajna-paramita Hrdaya Sutram by Imee Ooi

http://www.alyta.com/HeartSutraSanskrit.html

Imee Ooi’s website

http://www.immmusic.com/

Heart Sutra – Sanskrit-English
Translated by Zuio H. Inagaki

http://www12.canvas.ne.jp/horai/heart-sk.htm

(If you find a better site/translation, please post it. Thanks)

Namah sarvajnaaya
-Adoration to the Omniscient!

Aaryaavalokiteshvara-bodhisattvo gambhiiraayaam prajnaapaaramitaayaam caryaam caramaano vyavalokayati sma: panca skandhaah; taamshca svabhaava-shuunyaan pashyati sma.
-When Holy Avalokiteshvara Bodhisattva performed the deep practice in the Perfection of Transcendent Wisdom, he contemplated that there were five aggregates but observed that they were devoid of essential nature.

Iha Shaariputra ruupam shuunyataa shuunyataiva ruupam, ruupaan na prithak shuunyataa, shuunyataayaa na prithag ruupam, yad ruupam saa shuunyataa, yaa shuunyataa tad ruupam.
-In this case, Shaariputra, form is voidness and voidness is itself form; voidness is not different from form, and form is not different from voidness; that which is form is voidness, and that which is voidness is form.

Evem eva vedanaa-samjnaa-samskaara-vijnaanaani.
-So it is for perception, conception, volition and consciousness.

Iha Shaariputra sarva-dharmaah shuunyataa-lakshanaa, anutpannaa, aniruddhaa, amalaa, na vimalaa, nonaa, na paripuurnaah.
-In this case, Shaariputra, all things have the characteristics of voidness; they neither arise nor perish; they are neither defiled nor pure, neither deficient nor complete.

Tasmaac Chaariputra shuunyaayaam na ruupam na vedanaa na samjnaa na samskaaraa na vijnaanaani.
-Therefore, Shaariputra, within the voidness, there is no form, no perception, no conception, no volition, nor consciousness.

Na cakshuh-shrotra-ghraana-jihvaa-kaaya-manaamsi.
-Neither is there eye, ear, nose, tongue, body or mind.

Na ruupa-shabda-gandha-rasa-sprashtavya-dharmaah.
-Neither is there form, sound, smell, taste, touch nor concepts.

Na cakshurdhaatur yaavan na mano-vijnaana-dhaatuh.
-Neither is there realm of sight, etc., until we come to the non-existence of realm of consciousness.

Na vidyaa, naavidyaa, na vidyaa-kshayo, naavidyaa-kshayo, yaavan na jaraa-maranam na jaraamarana-kshayo, na duhkha-samudaya-nirodha-maargaa, na jnaanam, na praaptir apraaptitvena.
-Neither is there wisdom, nor ignorance, nor extinction of wisdom, nor extinction of ignorance, etc., until we come to the non-existence of old age and death and the non-extinction of old age and death. Neither is there suffering, cause of suffering, extinction of suffering, nor the path leading to extinction of suffering. Neither is there wisdom nor acquisition because there is no grasping.

Bodhisattvasya prajnaapaaramitaam aashritya viharaty acittaavaranah. Cittaavarana-naastitvaad atrasto, viparyaasaatikraanto nishtha-nirvaanah.
-Depending on the bodhisattva’s Perfection of Transcendent Wisdom, one dwells without any mental hindrance. Because of the absence of mental hindrance, one is fearless; freed from delusory thoughts, one will reach Nirvana.

Tryadhva-vyavasthitaah sarvabuddhaah prajnaapaaramitaam aashrityaanuttaraam samyaksambodhim abhisambuddhaah.
-All Buddhas dwelling in the three periods realize the highest, perfect enlightenment depending on the Perfection of Transcendent Wisdom.

Tasmaaj jnaatavyo prajnaapaaramitaa-mahaamantro mahaavidyaa-mantro ‘nuttara-mantro ’samasama-mantrah, sarvadukha-prashamanah, satyam amithyatvaat, prajnaapaaramitaayaam ukto mantrah.
-For this reason, know that the Great Mantra of the Perfection of Transcendent Wisdom is the Great Wisdom Mantra, the Unsurpassed Mantra, and the Unequaled Mantra. It extinguishes all suffering, and is true and real because it is not false. It is the Mantra proclaimed in the Perfection of Transcendent Wisdom.

Tad yathaa gate gate paaragate paarasamgate bodhi svaaha.
-Namely, “Gone, gone, gone to the other shore;
Gone completely to the other shore.
Svaha.”

Iti prajnaapaaramitaa-hridayam samaaptam.
-Thus ends the Essence of the Transcendent Wisdom Sutra.

Duration : 0:4:54

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Tibet: The Heart of Dharma – “Shar Gan-Ri Ma” The Eastern Snowy Mountain
http://www.amazon.com/Tibet-Heart-Dharma-Various-Artists/dp/B0000059U1

Duration : 0:6:15

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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/introduction.html

Duration : 0:2:3

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http://dharmicjourney.blogspot.com
To purchase this DVD:
http://tinyurl.com/dkost2 (amazon.com)
The Discovering Buddhism program is the result of the combined efforts of a number of FPMT teachers and spiritual program coordinators, under the guidance and advice of Lama Zopa Rinpoche.

http://www.fpmt.org/education

——–

Site recommended for beginners in Buddhism:
“Anyone can go to Heaven, Just be good!”

http://www.justbegood.net

for free booklet on Buddhism

Duration : 0:3:52

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Sanskrit: “Om Mani Padma Hum” (mantra of Avalokiteshvara)

Tibetan: “Om Mani Peme Hung” (mantra of Chenrezig)

http://www.nj.org/tv/buddhism.html

Tibetan Buddhist chanting, Venerable Drupon Thinley Ningpo Rinpoche (Rin – Po Che) chants “Om Mani Padme Hum.”

The Meaning of the Mantra in Tibetan Buddhism
http://www.dharma-haven.org/tibetan/meaning-of-om-mani-padme-hung.htm

Duration : 0:0:48

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