Sunday, February 27, 2011

Yoga and Zen

According Patanjali, "Yoga is freedom from mental disturbances." (The yoga sutras of Patanjali 1.2) Yoga is defined as union of the self with the super-self. When in union, the self is one with the universal consciousness. Hence, Yoga is a process by which a practitioner purifies the self physically, mentally and spiritually until such union is attained. In such a state of union, the consciousness is no longer fragmented, but is pure, devoid of subject and object. It is devoid of differentiation and the oneness is experienced as pure bliss.

In Zen, this state of freedom from mental disturbances is known as "the original look before father and mother were born." Other descriptions include original nature, ultimate reality, suchness, essence of reality, emptiness, and Sarvajnata. The Zen Buddhist eliminates his mental attachments, detaches the self until the "I", the meditator, and the object of meditation disappear. The most common methods of meditation are anapanasati, vipassana, and Zen, all of which pay particular attention to the control of breathing in their practice.

In the Heart Sutra, the Bodhisattva Avalokitesvara in deep prajna meditation saw that his five skandhas were all empty and so he was freed from all suffering. This state of emptiness pervades the whole universe and is the universal consciousness, the origin of all life forms and phenomena, the Creator, or God. Avalokitesvara was thus liberated from Samsara and became super-ordinary, i.e. a saint. Such realization and union with the universal consciousness has led Saint Avalokitesvara into Moksha.

In Christianity, this universal consciousness or being is called God and the hope of all Christians is to return to Heaven to be with God through the sacrifice and deliverance of Jesus Christ the Savior. When God created Adam and Eve, He breathed into his mouth and gave him life. This is the source of life and in Yoga it is known as prana. The life span of a human being is determined by the number of breaths he has in his life time. Therefore in yoga, the yogi trains his prana and harnesses the spiritual energy he can get from each prana, which technique is known as pranayama, the fourth limb of ashtanga yoga.

In Taoism, the origin of all life forms and phenomena is nothingness. From nothingness came Taichi or One, from Taichi came Yin and Yang, the female and male principles, from Yin and Yang came the four cardinal divisions of the Blue Dragon Qinglong in the east, the White Tiger Baihu in the west, the Red Phoenix Zhuque in the south, and the Grand Turtle Yuanwu in the north, and finally from the four divisions came the eight divinatory trigrams of the Book of Changes, and thus the whole universe was formed. The Taoist practitioner practices Taichi or Qigong in order to harness his Chi or breath. He knows that as the Chi pervades the whole universe it also runs in his nadis. He has to run it through each and every energy nodes in his body. This Chi or breath in Yoga is known as prana, the source and sustenance of life. Because the number of breaths a human being has is determined, whether in Qigong, Taichi, or Yoga, the practitioner never wastes each breath.

From the above, I can safely conclude that Yoga is Zen without its Koans and Huatous, and Zen is Yoga without its asanas, pranayamas and dhautis because both share the same goal and should share the same practical methods. In China, Japan and Korea where Zen is practiced, the methods of training have been reshaped by culture such that each country has its own forms. The original need for purification of the body through Yoga is neglected and their methods tend to be metaphysical. Over time, the historical methods of Yoga have been lost and only doctrinal Yogacara remains. The Yogacara doctrines have become too difficult for modern Buddhists to understand much less to practice. Therefore, Chinese, Japanese, and Korean Zen or Ch'an Buddhists must now look to India, and find a guru who can illumine them on the practical methods of Yoga, and that Great Guru, the last real Great Guru of our time, is Swami Rajarshi Muni.

In 629 defying imperial proscription by Emperor Tai-Chung 唐太宗 of the T'ang Dynasty, the famous Chinese Buddhist monk Hsuan Tsang 玄奘 secretly set out on foot on his epochal journey to the land of the Buddha from Chang'an 長安 (then capital of China) to learn Yoga and brought back to China many Yoga and other scriptures.

1381 years thereafter in 2010, once again an accomplished Chinese Buddhist monk, Master Sea Cloud 海雲繼夢法師 of the Da Huayen Monastery 大華嚴寺 (Great Floral Garland Monastery) Taiwan, came to India to learn Yoga from Sri Swami Rajarshi Muni 惹查西牟尼, Founder of the Lakulish International Fellowship's Enlightenment Mission 拉克魯希神國際覺明傳道會(LIFE Mission 生命傳道會). Like Master Hsuan Tsang the first Chinese Buddhist Yogi, he is the second Chinese Buddhist Yogi in Chinese history to humbly learn from an Indian Guru. People like Master Hsuan Tsang and Master Sea Cloud only come once in a millennium. In this age, these people are few and far between. Why Yoga?

Photo of Master Sea Cloud with Sri Swami Satyanand of LIFE Mission
Sakya M. Longyen
Huayen on Indra's Net
http://newhuayen.com

Friday, March 19, 2010

大華嚴寺釋隆嚴持梵文大悲咒

大華嚴寺釋隆嚴持梵文大悲咒

Nilakantha Dharani in Sanskrit

Master Longyen chants the Nilakantha Dharani 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 chanted at a moderate speed of 130 sec. If you wish to complete 10,800 within 2 months, you need to chant 60x per day or devote 130 minutes, i.e. 2 hrs 10 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. I have uploaded a fast version 105 sec for the adept chanter. Both clips are available on http://newabcbc.org/id31.html.

Nīlakantha Dhāranī in 105 sec
Nīlakantha Dhāranī in 130 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
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

Wednesday, February 17, 2010

Universal Oneness

禪觀趣入三摩地
坐攝真如法性空

Chan guan qu ru san mo di
Zuo she zhen ru fa xing kong.

Through Yoga, one goes into Samadhi, and
In Samadhi one becomes the Supreme Cosmic Consciousness.

Friday, October 23, 2009

三皈五戒簡軌英譯本隆重登壇

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Tisarana and Pañcasīla Procedures
Romanised Chinese by Upasika Neng Ru
Translated by Ven. Sakya Longyen

Abbot
Da-Huayen Monastery Canada

This web document can also be viewed and downloaded free from the following link:
Tisarana and Pañcasīla Procedures

Posted by: Ven. Sakya Longyen

Tuesday, October 20, 2009

生命的性德

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webassets/post20oct09chi_cr.jpg

In reading sutras, esp. Mahayana sutras, do not personify the deities, but instead learn to assimilate their nature and merit into your own. Samantabhadra Bodhisattva is not a person but one of life's main prototypes or existents, and so is Ksitigarbha Bodhisattva. We assimilate these prototypes into our own nature.

Most people never question the purpose of their lives.
Have you really sought the path of your own life?
How do you walk this path such that nothing will bind you down?
You must answer these questions yourselves from your own experiences!
Do not rely on others; live to the fullest potential of your life.
Live to see your own brilliance! Live to smell your true fragrances!
To seek positively the value and meaning of life, you must lay out its blueprint by assimilating a certain life's prototype...

- excerpt from Ven. Haiyun Jimeng's Dharma talk on the Ksitigarbha Sutra 2008 available on YouTube and in DVD

Posted by Ven. Sakya Longyen