Archive | December 2018

Limitless Benefits of Mani Mantra

In a text he composed, the very learned Sera-je Geshe, Geshe Jampa Chödrag, says,

Thus, by meditating on the holy body of Compassion Buddha just once, hearing the holy name just once or memorizing it or seeing the six-syllable mantra written or just touching it by hand, one gets protected from spirits called de and spirits called za, which cause paralysis, from yamas, evil vicious animals, diseases, dangers and harm from human beings and non-human beings, and whatever wishes of this life one has—such as for long life, wealth, power and so forth—get fulfilled exactly as wished. Then the five uninterrupted negative karmas and so forth, such as extremely heavy negative karma collected during beginningless time, get purified, and one receives good rebirths in all one’s future lives. And one is able to see Compassion Buddha’s holy face and so forth.

If it is said that there are such limitless skies of benefits from remembering the qualities of Arya Compassionate-Eyed One and remembering the kindness and blessings and even just reciting the holy name, then one must attempt to practice, making offerings and requests and so forth.


In places such as Tibet, Nepal, India and Ladakh, there’s a well established tradition of doing the Compassion Buddha retreat and reciting one hundred million OM MANI PADME HUM mantras…

If you’re feeling guilt in your life, you can overcome it through the purification of attending this retreat…

Whoever attends a Mani retreat is unbelievably fortunate. Even if you can’t attend the whole retreat, you can participate for two months, one month or at least a few weeks. You can do even just one week. I especially hope that this retreat will also be established in Mongolia, since their main food is meat and so many animals are killed there every day. This practice is a great help in purifying that….

This retreat also blesses the country where it is held and brings so much peace, happiness and prosperity to the land.

Even if you know the teachings on how to meditate on bodhicitta, you still need to receive the special blessings of the deity, Compassion Buddha. You receive these by doing the meditation and recitation we practice in the maniretreat. Therefore, recitation of OM MANI PADME HUM is one way to actualize bodhicitta–to transform your mind into bodhicitta and make your meditation on bodhicitta effective…

Generally, according to my experience, in my home Solu Khumbu in the Himalayas of Nepal, there are people who live their lives chanting OM MANI PADME HUM but have no idea of the three principal aspects of the path–renunciation, bodhicitta and the right view of emptiness–not even the words.

Even though they can’t read and don’t even know the alphabet, they have great devotion to compassion and bodhicitta and live their lives reciting OM MANI PADME HUM. Such people are warm-hearted, very kind, very compassionate. This is proof from my own experience that reciting this mantra has the effect of transforming the mind into a good heart and compassion.

Without bodhicitta, you cannot cause all happiness for all sentient beings. You cannot do perfect work for all sentient beings, and you cannot achieve the complete qualities of the realizations and cessation, even for yourself…

We should especially think of death. When the thought of death comes, when we remember death, there’s nothing else that makes sense; everything else is total nonsense. When we think of death, so much of what we do in life doesn’t make sense; it’s all just nonsense. The only thing that makes sense is Dharma practice. Only Dharma will benefit us at the time of death and after death. The only thing that we can carry with us and can enjoy in our future life is Dharma—nothing else.

This practice of the meditation-recitation of the Buddha of Compassion will especially benefit us. Reciting OM MANI PADME HUM has merit as limitless as the sky. Even Buddha can never finish explaining the unbelievable purification and collection of extensive merit brought by reciting OM MANI PADME HUM.

This is a special means to develop compassion. Intellectual study alone cannot bring you the realization of compassion and bodhicitta. With the intellectual understanding, you then have to purify your mind and collect extensive merit. On the basis of those preliminary practices, you then receive this special deity’s blessings by reciting OM MANI PADME HUM. It is through this that the realizations of great compassion and bodhicitta then come.

Reciting OM MANI PADME HUM is one of the most powerful means of developing compassion and bodhicitta.

Doing specific meditation on the Buddha of Compassion and reciting the mantra are like soil and water, the conditions that together enable a seed to produce a sprout, or like the pieces that are all put together to enable a clock or watch to show time. The mind works in a similar way.

The preliminary practices and the meditation-recitation of Compassion Buddha persuade the Compassion Buddha’s holy mind. Purifying negative karmas, or obstacles, and collecting extensive merit enable us to receive the blessings of Compassion Buddha , and through these blessings we then receive realizations. And the benefits of compassion are as limitless as the sky. …

If you are able to recite six or seven million OM MANI PADME HUMs, you can become a great healer. You then have the power to heal various sicknesses, as well as the ability to make rain or to stop it. After you have done that number of mantras, if you recite mantras to bless water or some other substance or just blow with your breath, you have much power to heal.

A text by Padmasambhava explains the various problems that you can solve. If you have recited six or seven million mantras, your activities become powerful; your various activities of peace, increase, control and wrath are certain to help others. This is not the main aim of the retreat, but it comes about incidentally that you can do these things to benefit others.

Lama Zopa Rinpoche


NO GREATER PRACTICE

Every Mahayana practice exemplifies various aspects of bodhicitta—there are no exceptions—but I am convinced that there is no greater practice than Chenrezi for developing kindheartedness and compassion.

Moreover, no deity meditation is superior to Chenrezi when it comes to ensuring temporary, relative happiness here and now, and for laying the groundwork for ultimate happiness in the future.

– Maniwa Sherab Gyaltsen Rinpoche


Recounting a dream by Jamgon Kongtrul  The Great:

At a certain point later on, the evening after I had performed a formal empowerment for Phadampa Sang-gyé’s lineage of Manjushri for a few of my students, I dreamed of the venerable Karma Chagmé (a past Mahasiddha) as an elderly monk, who said to me,

“It would be best to use Avalokiteshvara as a deity in which to place your hopes. Then when you die, you take on the suffering of all sentient beings with your compassion, and there is the power to keep your attention from reverting to this world. If you practice the meditation of Manjushri, there is no guarantee of such power. ”

(Note: All deities are one in nature, there is no higher or lower deity/Buddha but their aspirations may have different effects on the practitioners who practice these deities.)


Nowadays, people are caught up in many activities, the main way for them to implement the Dharma in their practice is by reciting the Mani mantra. In this way, in a short time, manifold incredible benefits will arise for them.

We have very strong negative habitual tendencies, hence, there is a need to do the practice of Six-Syllable Mantra recitation often. We should do the practices while walking, standing, sitting and lying down. In this way, when we reach the age of 80 and 90, the merits accumulated will pile as high as the mountain and we will be able to see the result of our practice.

Mahasiddha Drubwang Konchok Norbu


 

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Practicing the Dharma correctly

Yachen Monastery is a famous place for meditation practice, even in such a sublime place, Lama Achuk Rinpoche would always request everyone, “You should all at least recite 100 million Mani mantras.” Some people have finished 100 million, many others are still in the process of completing it.

Lama Achuk Rinpoche has himself completed 100-200 million Mani mantras at least. Therefore, as a follower, we should be like him, reciting the Mani mantra properly.

In Tibet, not to say 100 or 200 million Mani mantras, there are many people who have completed 300-400 million mantras. As for Ngondro, not to mention 3 or 4 times, many people have completed 23, 24, or even 25 times.

In Changdu region, there is an old lady who has completed more than 40 million full prostrations. She does 4000 prostrations daily, without breaking for even one day. It has been 40 over years already. She is neither a renunciant practitioner nor a monastic, but an ordinary nomadic shepherd.

In Lhasa, there is a young girl who works in a restaurant, now she is 21 years old, but whenever she has time, she will recite the Mani mantra, now she has already completed 100 million Mani mantras.

Why do I tell you these things? This is for everyone to reflect on yourself. Have I really practiced the Dharma? Did I put any sincere effort into it? To allow you to realize the faults of not accomplishing the Dharma, and for you to see the positive qualities of other peoples’ practice. To give you the chance to reflect. This is why I am telling you about these people.

If I ask you to do 10 or 20 million prostrations, you will feel it is impossible. What about 1 million or 500,000 then? If you can’t do that, what about 100,000 or 200,000 prostrations? If one does not even have the determination to complete that, then there is really no will to practice the Dharma. Do not find any excuses, if there is a will, there is a way to do it.

To practice the Ngondro once, one must at least prostrate 100,000 times, isn’t that right? If you say that you can’t even do the Ngondro once, then please do not call yourself a practitioner. We should be as courageous as those people who are so diligent, doing the practice with perseverance and no laziness. If you are unable to accomplish all of what they have done, or if 80-90% of what they have done is beyond you, then what about at least half or 10% of what they have done? Shouldn’t you at least consider this?

When death comes, we all have to travel on the same identical path, it is only that when we are alive, how much Dharma we have accomplished differs. So then, shouldn’t we make some preparations for the moment of death? Whether we have money or not, power or not, no matter how carefree you may be right now, when death comes, what everyone faces is the same thing. Whatever external conditions you may be experiencing now, please give some thought and preparations for the moment of death.

Nowadays, whether it is the Tibetan or Chinese practitioners, they give the impression that they are practicing the Dharma, but when we really examine how they practice, then we will realize that what they are practicing is impure and not in accordance to the teachings.

We should reflect clearly on the proportion of negative acts (of body, speech and mind) to positive deeds (of body, speech and mind) that we have committed in the past. Did we accomplish more positive karma or more negative karma? Think well about it! For us to be more carefree and relaxed at the point of our death, for the road to our next life to be smoother, then one has to be really cautious and throw all your energy into creating positive karma and Dharma practice.

When we are practicing the Dharma, please generate a positive motivation, practice for the sake of benefitting all mother sentient beings as vast as space. At the same time, be clear about one thing: when we practice Dharma, we are really accomplishing our own benefit.

People who do not really understand how to practice the Dharma, or who have insufficient faith in the Dharma, or who do not put in their efforts in practicing will end up thinking that the Dharma had deceived them. But whether the Dharma has deceived you or not depends on whether your practice is able to remedy the mental afflictions of desire, anger and ignorance in your mind.

Whether the Dharma deceives you or not, isn’t it so that each of us are able to feel our own pain and happiness? Isn’t the feeling of suffering and joy real to us? If we are not able to use the Dharma to tame our minds, then the Dharma will remain external to us. Even if you try to solve the problem by addressing the external circumstances, in actual fact, you neither know how to practice the Dharma, nor are you actually practicing Dharma.

Practicing Dharma is not about going outwards to change the external circumstances, it is about transforming our minds. If we know how to deal with our minds, then that is true Dharma practice. On the path of Dharma, we should first put effort in taming our minds, after that, we should try to help others through good advice, helping them to slowly transform their minds too.

If I talk too much, people will not understand. Anyway, the gist of it is that to benefit your present and future lives, it is essential to observe two points: firstly, develop the kind heart, secondly, practice the Dharma well. Whether it is the people around you like your parents, children, family, relatives or friends, one should try to benefit them. At the same time, one should give up all harmful intentions and acts towards others.

Pema Trinley Rinpoche

(Pema Trinley Rinpoche is an accomplished Dzogchen master, also a  Delog who can die temporarily to travel other realms, and see the karma of beings in the past, present and future.  He is famous for his clairvoyance to observe the fates of those who have passed away and giving advice on how to help them. )