Ani Choying Drolma - Great Compassion Mantra.mp4

Publicado em 8 de mar de 2012

Ani Choying Drolma (born June 4, 1971, in Kathmandu, Nepal), also known as Choying Drolma and Ani Choying (Ani, "nun", is an honorific), is a Buddhist nun and musician from the Nagi Gompa nunnery in Nepal. She is known in Nepal and throughout the world for bringing many Tibetan Buddhist chants and feast songs to mainstream audiences.
She has a powerful and excellent vocal voice.

Namo Ratna Trayāya
Namah Ārya Jñāna
Sāgara Vairocana
Vyūhai Răjāya Thathāgatāya
Arahate Samyak Sambuddhaya
Namo Sarva Tathagatebyeh Arahatebyeh Samyasambuddhe Byeh Namo Arya Avalokite
Svarāya Boddisattvāya
Mahasattvāya Mahākārunikāya, Tadyathā Om Dhara Dhara Dhiri Dhiri Dhuru Dhuru
Ite Vatte chale chale
Phra chale Phra Chale
Kusume kusume Vare Ili Mili Citijvola māpanāye Svohā

Following are the Translations in English:

Benefits in Reciting and Holding The Great Compassion Mantra

Excerpts from The Dharani Sutra
English translation by the Buddhist Text Translation Society, Dharma Realm Buddhist University, USA

If humans and gods recite and hold the phrases of the Great Compassion Mantra, then when they approach the end of life, all the Buddhas of the ten directions will come to take them by the hand to rebirth in whatever Buddha land they wish, according to their desire.
 

People and gods who recite and hold the Great Compassion Mantra will obtain fifteen kinds of good birth and will not suffer fifteen kinds of bad death. Those who recite and hold the spiritual Mantra of Great Compassion will not suffer any of these fifteen kinds of bad death and will obtain the following fifteen kinds of good birth:

1. Their place of birth will always have a good king
2. They will always be born in a good country
3. They will always be born at a good time
4. They will always meet good friends
5. The organs of their body will always be complete
6. Their heart will be pure and full in the way
7. They will not violate the prohibitive precepts
8. Their family will be kind and harmonious
9. They will always have the necessary wealth and goods in abundance
10. They will always obtain the respect and help of others
11. Their richness will not be plundered
12. They will obtain everything they seek
13. Dragons, gods, and good spirits will always protect them
14. In the place where they are born they will see the Buddha and hear the Dharma
15. They will awaken to the profound meaning of that Proper Dharma which they hear.

List of avoidance of bad death :-

1. They will neither die of starvation or privation
2. They will not die from having been yoked, imprisoned, caned or otherwise beaten
3. They will not die at the hands of hostile enemies
4. They will not be killed in military battle
5. They will not be killed by tigers, wolves, or other evil beasts
6. They will not die from the venom of poisonous snakes, black serpents, or scorpions
7. They will not drown or be burned to death
8. They will not be poisoned to death
9. They will not die as a result of sorcery
10. They will not die of madness or insanity
11. They will not be killed by landslides or falling trees
12. They will not die of nightmares sent by evil people
13. They will not be killed by deviant spirits or evil ghosts
14. They will not die of evil illnesses which bind the body
15. They will not commit suicide

If you would like to know more about BUDDHISM, this website would be very useful:
http://www.cttbusa.org

TEDxGoldenGateED Ani Choying Drolma

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The bodhisattva Avalokiteshvara embodies universal compassion and the intention to save all sentient beings from suffering. Photo courtesy of the Norton Simon Art Foundation, from the estate of Jennifer Jones Simon.

I’ll never forget my astonishment when I heard the Tibetan teacher Nyshul Khen Rinpoche say, “Everything hangs on intention.” I thought, “Of course! Nothing happens without intention. It’s so crucial!”

Wise intention is one of the steps of the Buddha’s eightfold path, and it might be the most important one.

Wise intention is what keeps our lives heading in the right direction. If I want to drive north to Seattle from my home in the Bay Area, I need to keep checking that the sun is setting on my left to be sure I’m heading in the right direction. The practice of wise intention is like checking the sun: it’s a way to make sure our actions and our lives are going in the direction we want.

Wise intention is the cornerstone of wise effort, of actions that are wholesome and positive. The instructions for wise effort call for us to continually evaluate our actions and choose those that lead to less suffering and eschew those that lead to more suffering. This is easily determined by checking if the action is being fueled by wholesome or unwholesome intentions. So clarity about our intentions needs to be present to inform wise effort.

Here’s an example of the importance of wise intention.

The date was September 12, 2001, the day after the destruction of the World Trade Center in New York City. It was a Wednesday, the day of my regularly scheduled class at Spirit Rock Insight Meditation Center.

Many more people than usual filled the room. People told stories of connections they had to people who had been in the buildings, or to family and friends who lived in New York. Others spoke about where they were when they heard the news and how they’d felt at that moment. The atmosphere was calm and sober, and I remember thinking that having permission to talk about upset in a community of shared values is a grace.

At the end of the class, I suggested that we recite these Buddhist precepts, which express our intentions as practitioners:

I undertake the precept to abstain from harming living beings.
I undertake the precept to abstain from taking that which is not freely given.
I undertake the precept to speak without being abusive or exploitive.
I undertake the precept to abstain from sexuality that is exploitive or abusive.
I undertake the precept to refrain from intoxicating my mind into heedless behavior.

  
The experience of affirming together our dedication to wise and kind behavior was like a soothing balm to our frightened minds. I felt consoled, and I believe that others did as well. It seemed to restore some faith and confidence in the future to be surrounded by people who trust the Buddha’s teaching that “Hatred is never ended by hatred. By non-hatred is hatred ended. This is the eternal law.”

I think of this experience as supporting the profound centrality of wise intention. Here is one more example.

My friends Dwayne and Sara expressed their wedding vows this way, in their own version of the Buddhist precepts. They said to each other:

Because I love you, I promise never to harm you.
Because I love you, I promise to never take anything you don’t want to give me.
Because I love you, I’ll speak only truthfully and kindly to you.
Because I love you, I’ll treat your body with love.
Because I love you, I will keep my mind free from confusion so that I act only out of wisdom.

Dwayne and Sara are now into the second decade of their marriage, and they continue to say these vows to each other every morning. 

Reaffirming their intentions for how they will be together sets up a signal in their minds so they can catch a thoughtless word or action in advance of it manifesting. 

They are very happy.

Although I have argued for the primacy of wise intention, every aspect of the eightfold path is equally crucial. That’s because each part of the path is integral to all the others.

Traditional lists of the eightfold path are numbered from one through eight, and therefore seem to have a beginning and an end. 

Wise understanding and wise intention often top the list and are described as the impetus for beginning a dedicated practice. These lists then continue with the three aspects of ethical training—wise action, speech, and livelihood—and end with the mental discipline cultivated through wise effort, mindfulness, and concentration. Other lists begin with ethics, continue with mind training, and end with the wisdom components that manifest as kindness and compassion.
Although the traditional lists describe these trainings as steps on a path, they seem to me to be more like points on a circle, since every one of the eight aspects is intimately reflected in and supported by every other aspect.

In a sermon the Buddha preached for his son, Rahula, he called for considering before, during, and after every action whether it was potentially abusive or exploitive or genuinely rooted in kind intent. 

This requires sufficient clarity of mind, through wise mindfulness and concentration, to discern negative intent, and sufficient wise effort to exercise self-restraint. Wise understanding deeply intuits the legacy of losses that we share with other livings beings, and wise intention expresses our ever-growing resolve to respond to all life with compassion.

In this way, all eight aspects of the path work together to help us lead a wholesome and awakened life, with wise intention the guide that points us in the right direction and brings us back on course when we lose our way.

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