Month: December 2010

The Rapper Bhikkhu 舞僧


The Buddhist Vinaya stipulates that a Bhikkhu shall not dance or touch the body of a woman. Those were the days.

Bhikkhu Shi Te of Tang disguised himself up as a beggar to help the poor. If some painter in disguise paints a picture to save a life, he is a true Mahayana street Bodhisattva.

Bhikkhu Shi Te of Tang

Nowadays, I have witnessed Bhikkhus who not only dance, but dance with women and embrace them in public. These are the street nurses, the true Mahayana Bodhisattvas who have emptied all pretenses for the sake of bringing joy to the world.

Lately, a Japanese Bhikkhu is using rap music and dance to popularize the Buddha’s teachings and bring happiness to people. To me, he is a true Mahayana Bodhisattva, a street nurse, a giver of joy! I salute him!

See him rap here: http://www.youtube.com/watch?v=bA3wGkcRnlA
Written by Sakya Longyen
Huayen on Indra’s Net

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On Wings of Song 乘着歌声的翅膀


On Wings of Song

Komponist: Felix Mendelssohn-Bartholdy (1809-1847) (Op. 34, No. 2)
Lyrik: Heinrich Heine (1797-1856)

Auf Flügeln des Gesanges,

Herzliebchen, trag ich dich fort,

Fort nach den Fluren des Ganges,

Dort weiß ich den schönsten Ort;

Dort liegt ein rotblühender Garten

Im stillen Mondenschein,

Die Lotosblumen erwarten

Ihr trautes Schwesterlein.

Die Veilchen kichern und kosen,

Und schaun nach den Sternen empor,

Heimlich erzählen die Rosen

Sich duftende Märchen ins Ohr.

Es hüpfen herbei und lauschen

Die frommen, klugen Gazelln,

Und in der Ferne rauschen

Des heilgen Stromes Well’n.

Dort wollen wir niedersinken

Unter dem Palmenbaum,

Und Liebe und Ruhe trinken,

Und träumen seligen Traum.

On Wings of Song
English Translation by Marty Lucas

On wings of song,

My love, I’ll carry you away

To the fields of the Ganges

Where I know the most beautiful place.

There lies a red-flowering garden,

In the serene moonlight,

The lotus-flowers await

Their beloved sister.

The violets giggle and cherish,

And look up at the stars,

The roses tell each other secretly

Their fragant fairy-tales.

The gentle, bright gazelles,

Pass and listen;

And in the distance murmurs

The waves of the holy stream.

There we will lie down,

Under the palm-tree,

And drink of love and peacefulness,

And dream our blessed dream.

乘着歌声的翅膀

曲:孟德尔颂(Op. 34, No. 2)

乘着那歌声的翅膀

词:海涅 (德国诗人)

乘着那歌声的翅膀

亲爱的随我前往

去到那恒河的岸旁

最美丽的好地方。

那儿花园里开满了玫瑰

月亮正放射着光辉

玉莲花在那儿等待

等他的小妹妹,

玉莲花在那儿等待

等他的小妹妹。

紫罗兰微笑着耳语

仰望着那明亮星星。

玫瑰花悄悄地

讲着她芬芳的心情

那温柔而可爱的羚羊

跳过来细细倾听。

远处那圣河的波涛

发出了喧啸声,

远处那圣河的波涛

发出了喧啸声。

让我们在棕树底下

静静地躺下休息

沐浴着温暖和恬静

憧憬着幸福的梦

憧憬着幸福的梦

幸福的梦。

Las alas de la cancion
Español traducido por Agustin Elizondo

En las alas de la canción,
mi amor, yo te llevaré lejos
a los campos del Ganges.
donde yo sé del lugar más hermoso.
Allí se encuentra un jardín de flores rojas,
a la luz de la luna serena,
la flores de loto aguardan a su querida hermana.
Las violetas rien y aprecian,
y miran a las estrellas,
Las rosas se dicen en secreto
fragantes cuentos de hadas.
Las gacelas suaves, brillantes,
pasan y escuchan,
y en la distancia los murmullos
Las olas de la corriente del Santo.
Alli vamos a descansar,
bajo la palmera,
y la bebida de amor y paz,
Y el sueño, nuestro sueño bendito.

http://www.youtube.com/watch?v=r-tVuL_6TQ0

http://www.youtube.com/watch?v=_qSi5JmKmHY

http://www.youtube.com/watch?v=UnIje_MJmfY

http://www.youtube.com/watch?v=Rb8ZndZ1Z-U
Posted by Sakya Longyen
Huayen on Indra’s Net

Huayen Sutra Study Procedure 华严经教行法


I. Finish each session in 53 days in a two-month period with a 7-day floating period.

II. Every day during this 53-day period, read your sutra of choice in whole or in parts by following these steps.

A. Making offerings to the Buddha including offerings in kinds such as incense, flowers, water, and fruit and by act of prostrating yourself 108 times before the Buddha.

B. Recite your sutra of choice.

C. After each reading, chant the name of the Buddha 1080 times.

D. Dedication of Merit

I dedicate the merit and virtue from this profound act of Universal Worthy,
With all its boundless superior blessings,
Making the universal vow that all beings sunk in defilement,
Will quickly go to the Land of the Buddha of Limitless Light (Amitabha).
Homage to all Buddhas of the ten directions and the three periods of time,
All Bodhisattvas, Mahasattvas, and
Maha Prajna Paramita!
Homage to the King Bodhisattva Mahasattva of Universal Worthy! (Three invocations, three prostrations)

E. After completing the daily practice, sit in meditative pose for ten to 15 minutes to reflect on your own acts of body, speech, and mind, so as to purify any defilement.

At first, the daily practice may take up to four hours, but with practice, you may be able to reduce it to two. After doing this for six months, you will notice marked reduction in mental defilements, increase in wisdom and quality of life, and winning praises from those around you.
Written by Sakya Longyen
Huayen on Indra’s Net

Repentance 悔过先罪


Repentance

悔過先罪 維那起腔,大眾合

Confession of Past Wrongs (Karmadana gives the cue to begin incantation, all sing in unison)

Di zi [SAY YOUR DHARMA NAME HERE] kuang jie yu mi, zhi yu jin ri,

弟子OO  曠劫愚迷  至于今日

I, [SAY YOUR DHARMA NAME HERE] was lost in delusion for eons,

yu di yi yi, bu ming liao gu,

於第一義  不明了故

and because I did not understand the Primal Principle,

sheng zhu zhang men, fan nao suo zhi,

生諸障門  煩惱所知

I was hindered by vexations and close-mindedness.

Mi shi mi li, chu jing qi ye,

迷事迷理  觸境起業

I was confused about phenomena and noumena.

Sui yuan zao qian, shen qi san zhi,

隨緣造愆  身起三支

I committed wrongs as circumstances arose, using my body to kill, steal, and indulge in illicit sex,

kou fan si guo,  yi san ye xing,

口犯四過  意三業行

my tongue to lie, slander, deceive, and utter unprofitable words, and  my mind to covet, hate, and delude.

zhuan zhuan yu shen, ru sha ru chen,

轉轉逾深  如沙如塵

With each act I committed, I fell deeper and deeper, and I repeated those acts countless times, like sand and dust.

qi shu wu liang, bu jue shen qie,

其數無量  不覺身篋

I did not realize that my body contained,

sheng si du she, wu zhan tuo luo,

盛四毒蛇  五旃陀羅

Four poisonous snakes, five candelas,

Liu ru kong ju, shou zha qin shan,

六入空聚 受詐親善

And six sense organs. With false pretenses I befriended the good,

zhong duo e yuan, qu chi shi xin,

眾多惡緣  驅馳識心

And under multitudes of evil conditions, I drove my consciousness,

wu qu  xun zhuan, cong ci ji ji,

五趣循轉  從此積集

Into convolutions within the five realms,

ba wan si qian, ren jian guo fei,

八萬四千  人間過非

And I accumulated 84,000 wrongs,

wu e bu zao, shi yu jin ri,

無惡不造  始於今日

Sparing no evil. From this day on,

sheng  cha shen xin, pi chen fo qian,

省察身心  披陳佛前

I will examine my body and mind, and reveal all wrongs before the Buddha,

zong yuan xiao mie

總願消滅

and I am determined to eradicate them all.

Namo pu xian wang pu sa mo he sa

南無普賢王菩薩摩訶薩 (三稱三拜)

Homage to the King Bodhisattva Mahasattva Universal Virtue (repeat 3 times with 3 prostrations)

( 長跪 合掌)

(Bow 90°w/ hands in Buddha Mudra Straighten body w/ hands in Triangle Mudra All kneel w/ hands in Angali Mudra)

Click here to hear incantation by Ven. Sakya Longyen.


Written by Sakya Longyen
Huayen on Indra’s Net

Nilakantha Dharani in Sanskrit 大華嚴寺釋隆嚴持梵文大悲咒 Master Longyen chants the Nīlakantha Dhāranī in Sanskrit


大華嚴寺釋隆嚴持梵文大悲咒

Master Longyen chants the Nīlakantha Dhāranī in Sanskrit. Commonly known as the Great Compassion Mantra, this Dharani can work miracles. Master Sea Cloud recommends that everyone chants this mantra 10,800 within 2 months.

This mantra is 105 sec. long. If you wish to complete 10,800 within 2 months, you need to chant 180x per day or devote 315 minutes, i.e. 5 hrs 20 minutes each day. Plan your practice wisely and you will make it.

Master Sea Cloud recommends 54,000 times up to 108,000 times per year for advanced learners. The clip is available at
Nīlakantha Dhāranī in 105 sec.

नीलकण्ठ धारनी
namo ratnatrayāya namah ārya avalokiteśvarāya
नमो रत्नत्रयाय नमह् अर्य अवलोकितेश्वराय
bodhisattvāya mahāsatvāya mahākārunikāya
बोधिसत्त्वाय महासत्वाय महाकारुनिकाय
oṃ sarvarabhaya sudhanadasye namaskrtvā imam
ॐ सर्वरभय सुधनदस्ये नमस्क्र्त्वा इमम्
āryāvalokiteśvara raṃdhava namo narakindi.
आर्यावलोकितेश्वर रंधव नमो नरकिन्दि।
hrih mahāvadhasama sarva athadu śubhuṃ ajeyaṃ.
ह्रिह् महावधसम सर्व अथदु शुभुं अजेयं।
sarva satya nama, vastya namo vāka, mārga dātuh.
सर्व सत्य नम वस्त्य नमो वाक मार्ग दातुह्।
tadyathā oṃ avaloki locate karate, e hrih
तद्यथा ॐ अवलोकि लोचते करते ए ह्रिह्
mahābodhisattva. sarva sarva, mala mala, mahima hṛdayam,
महाबोधिसत्त्व। सर्व सर्व मल मल महिम हृदयम्
kuru kuru karmuṃ, dhuru dhuru vijayate mahāvijayate,
कुरु कुरु कर्मुं धुरु धुरु विजयते महाविजयते
dhara dhara dhirīniśvarāya, cala cala, mama vimala muktele,
धर धर धिरीनिश्वराय चल चल मम विमल मुक्तेले
ehi ehi, śina śina, āraṣaṃ pracali viṣa viṣaṃ prāśaya.
एहि एहि शिन शिन आरषं प्रचलि विष विषं प्राशय |
huru huru mara hulu hulu hrih
हुरु हुरु मर हुलु हुलु ह्रिह्
sara sara siri siri suru suru bodhiya bodhiya
सर सर सिरि सिरि सुरु सुरु बोधिय बोधिय
bodhaya bodhaya. maitriya nārakindi
बोधय बोधय । मैत्रिय नारकिन्दि
dharṣinina bhayamāna svāhā siddhāya svāhā
धर्षिनिन भयमान स्वाहा सिद्धाय स्वाहा
mahāsiddhāy svāhā siddhayogeśvarāya svāhā
महासिद्धाय् स्वाहा सिद्धयोगेश्वराय स्वाहा
narakindi svāhā māraṇara svāhā
नरकिन्दि स्वाहा मारणर स्वाहा
śira saṃha mukhāya svāhā sarva mahā asiddhāya svāhā
शिर संह मुखाय स्वाहा सर्व महा असिद्धाय स्वाहा
cakra asiddhāya svāhā padma hastrāya svāhā
चक्र असिद्धाय स्वाहा पद्म हस्त्राय स्वाहा
nārakindi vagalaya svāhā mavari śankharāya svāhā
नारकिन्दि वगलय स्वाहा मवरि शन्खराय स्वाहा
namaH ratnatrayāya namo āryavalokiteśvarāya svāhā
नमः रत्नत्रयाय नमो आर्यवलोकितेश्वराय स्वाहा
oṃ sidhayantu mantra padāya svāhā
ॐ सिधयन्तु मन्त्र पदाय स्वाहा

Written by Sakya Longyen
Huayen on Indra’s Net

Master Sakya Longyen chants Avatamsaka Sutra Mantra in Sanskrit 释隆严持梵文华严经咒


This is the seed mantra of the cosmic Vairocana Tathagata in Siddham script. It is pronounced “bhah” in Sanskrit. In cultivating Avatamsaka Sutra recitation practice, when you have finished reciting one chapter of the Avatamsaka Sutra, chant the mantra below to complete any faults or omissions that may have occurred during the recitation. Right click the link to hear me chant the mantra.

http://newhuayen.com/Huayen_Jing_Zhou.aiff

Written by Sakya Longyen
Huayen on Indra’s Net

Nagarjuna 龙树菩萨


Nagarjuna c50 - c250

The Forerunner of the Hua-yen School

According to legend contained in the Mahaprajnapraramita sastra and his biography translated into Chinese by Kumārajīva, he and his friend used Brahmin magic to make themselves invisible so they could enter the harem of the palace to play with the women. He survived a narrow escape and became a Buddhist monk in the Sarvastivadin school and mastered all their classics in 90 days. An encounter with Mahajuna later led him into Mahayana Buddhism. Mahajuna led him into his palace to explain the wonders of the Dharma. Nagajuna brought back the 100,000-verse Avatamsaka Sutra and circulated it in the world. This was Nagarjuna’s contribution to the Hua-yen Sutra, although he did not become the patriarch of the Hua-yen school on account of such a legend.

From about the first and second centuries AD onwards, a new Buddhism arose in India. The new Buddhism called Mahayana, the Greater Vehicle, claimed salvation for all. During this period, two chief schools of Mahayana philosophical theories prevailed, Mādhyamakam, also Mādhyamika, (Doctrine of the Middle Position) and Yogacara (The Way of Yoga). Nagarjuna was the founder of the Mādhyamaka School and exponents this doctrine were called Mādhyamikas. The Mādhyamakas tried to proved that all beings laboured under the constant illusion of perception where in fact there is only Emptiness. This Emptiness (Śūnyatā) is all that truly exist. But the phenomenal world is true pragmatically, and therefore has qualified reality for practical purposes. Yet the whole chain of existence is only real in this qualified sense, for it is composed of a series of transitory events, and these, being impermanent, cannot have reality in themselves. Emptiness, on the other hand, never changes. It is absolute truth and absolute being—in fact it is the same as Nirvana and the Body of Essence of the Buddha.

Nagarjuna’s system, however, went further than this. Nothing in the phenomenal world has full being, and all is ultimately unreal. Therefore every rational theory about the world is a theory about something unreal evolved by an unreal thinker with unreal thoughts. Thus, by the same process of reasoning, even the arguments of the Mādhyamika school in favour of the ultimate reality of Emptiness are unreal, and this argument against the Mādhyamika position is in itself unreal, and so on in an infinite regress. Every logical argument can be reduced to absurdity by a process such as this.

The Mādhyamikas were not pessimists. If the phenomenal world were ultimately unreal, Emptiness was real, for, though every logical proof of its existence was vitiated by the flaw of unreality, it could be experienced in meditation with a directness and certainty which the phenomenal world did not possess. The ultimate Emptiness was here and now, everywhere, and all embracing, and there was in fact no difference between the great Void and the phenomenal world. Thus, all beings were already participants of Emptiness which was Nirvana, they were already Buddha if only they would realize it. This aspect of Mādhyamika philosophy was especially congenial to Chinese Buddhists, which great influenced the philosophical theories of eight schools of Chinese Buddhism. These were the Vinaya, Three Treatise, Pure Land, Dhayna, Tian-tai, Hua-yen, Dharma Character, and Esoteric schools. Thus, from the Sung Dynasty onwards, the adherents of these schools fully recognized Nagarjuna ‘s contribution to Mahayana thoughts and venerated him as their Common Patriarch. For this reason we honour him as one of the patriarchs of the Hua-yen school.

Primer patriarca Nagarjuna Madhyamika

Según cuenta la leyenda que figura en la sastra Mahaprajnapraramita y su biografía traducida al chino por Kumarajiva, él y su amigo utilizaron brahmanes mágicos para hacerse invisible y asi entrar en el harén del palacio para jugar con las mujeres. Sobrevivió escapando por los pelos y se convirtió en un monje budista en la escuela Sarvastivadin y aprendio todos los clásicos en 90 días. Un encuentro con Mahajuna más tarde lo llevó al budismo mahayana. Mahajuna lo llevó a su palacio para explicar las maravillas del Dharma. Nagajuna trajo de vuelta los 100.000-versos Sutra Avatamsaka y los distribuyo en el mundo. Esta fue la contribución de Nagarjuna al Sutra Hua-yen, aunque no se convirtió en el patriarca de la escuela Hua-yen a causa de su leyenda.

A partir del siglo primero y segundo dC y en adelante, un nuevo budismo surgió en la India. El nuevo budismo fue llamado Mahayana, el Mayor Vehiculo, que exige la salvación para todos. Durante este período, prevalecieron dos escuelas principales de las teorías filosóficas Mahayana, Mādhyamakam (Doctrina de la posición media) y tambien Yogacara (Camino del Yoga). Nagarjuna fue el fundador de la Escuela Madhyamaka y los exponentes de esta doctrina fueron llamados Mādhyamikas. El Mādhyamakas intentó demostrar que todos los seres trabajan bajo la ilusión constante de la percepción, y que de hecho sólo hay vacío. Este vacío (sunyata) es todo lo que realmente existe. Sin embargo, el mundo fenoménico es ciertamente pragmatico, y por lo tanto la realidad se ha calificado, a efectos prácticos. Sin embargo, la cadena entera de la existencia sólo es real en este sentido cualificado, ya que se compone de una serie de eventos transitorios, y estos no son permanentes, el ser, no puede tener la realidad en sí mismo. Vacío, en cambio, nunca cambia. Es la verdad absoluta y el ser absoluto-de hecho es el mismo que el Nirvana y el Cuerpo de la Esencia de Buda. El sistema de Nagarjuna, sin embargo, fue más lejos que esto. Nada en el mundo de los fenómenos ha de ser completo, y en última instancia, todo es irreal. Por lo tanto toda teoría racional sobre el mundo es una teoría sobre algo irreal evolucionando por un pensador irreal con pensamientos irreales. Por lo tanto, por el mismo proceso de razonamiento, incluso los argumentos de la escuela Madhyamika a favor de la realidad última del vacío son irreales, y este argumento en contra de la posición Madhyamika es en sí misma irreal, y así sucesivamente en una regresión infinita. Cada argumento lógico puede ser reducida al absurdo por un proceso como este.

El Mādhyamikas no fueron pesimistas. Si el mundo de los fenómenos en última instancia era irreal, el vacío era real, ya que, aunque cada prueba lógica de su existencia se adolece de la falla de la irrealidad, podría ser experimentado en la meditación como una inmediatez y certeza que el mundo fenoménico no posee. El vacío final era aquí y ahora, en todas partes, y que todo lo abarca, y no había en realidad ninguna diferencia entre el gran vacío y el mundo fenoménico. Por lo tanto, todos los seres ya son participantes del vacío que fue el Nirvana, que ya estaban en Buda si ellos lo saben. Este aspecto de la filosofía Madhyamika fue especialmente agradable para los budistas chinos, con una gran influencia en las teorías filosóficas de las ocho escuelas del budismo chino. Estos fueron los Vinaya, Tres-Tratados, Pura Tierra, Dhayna, Tian-tai, Hua-yen, el Dharma de los caracteres, y las escuelas esotéricas. Así, a partir de la dinastía Sung, los adeptos de estas escuelas reconocieron plenamente la contribución de Nagarjuna ‘s a los pensamientos Mahayana y le veneraron a él como su patriarca común. Por esta razón, le honran como uno de los patriarcas de la escuela Hua-yen.

Traducido por Agustin Elizondo

Written by Sakya Longyen
Huayen on Indra’s Net