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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. )

More Teachings on the Mani

Pema Trinley Rinpoche 
(A present-day Mahasiddha, Delog and Dzogchen adept)

Today since we are talking about the main practice, I will teach everyone a way to practice. For instance, if we are reciting the Mani mantra, when reciting, we should visualize Chenrezig in front of us.  During this visualization, do not be distracted by other thoughts or emotions, visualize Chenrezig clearly.  At the same time, continue to recite the Mani mantra properly.  If we practice this well, we can attain Buddhahood.

I have told you that on the basis of having a kind heart, one should visualize Chenrezig well and recite the Mani mantra, when I say this, all of you would think, “Today Guru is teaching us such a basic and simple teaching, he is not teaching anything about Dzogchen (highest teaching on the realization of mind-nature in Tibetan Buddhism).  Literally all of you are thinking this way.

But in fact, this practice that I have taught you today actually contains the generation stage, the completion stage, shamatha (stilling the mind) and vipassana (ultimate insight), it is also Trekcho, it is Togal too.  All are contained within.

(Trekcho and Togal are the practices of Dzogchen)

When we visualize Chenrezig, we should try our best to visualize him clearly, this is the generation stage.

When we visualize Chenrezig clearly, while holding his clear visualization in our minds, we are able to keep all other thoughts from arising, and mind is quietly resting on the image of Chenrezig, this is Shamatha.

If you keep your mind resting quietly on Shamatha, at this moment if your attachments are naturally liberated, then this contains Vipassana.

Even though we do not use these terms overtly, but if mind is truly able to rest on the image of Chenrezig, and one is able to completely release all dualistic grasping, then this completely contains Dzogchen.

If one is able to be free from dualistic fixation, then we can also call it Trekcho.  While resting in the state where dualistic clinging is naturally liberated, Chenrezig nevertheless clearly manifests in one’s mind, this is called Togal.

 

His Holiness Jigme Phuntsok Rinpoche:

If even those Rishis or celestial beings who have some imperfect attainments can bestow mantras that work effectively, how could it be possible that mantras given by Buddhas will deceive sentient beings?  Even if it is said that (the mantra can) cause fire to be ignited in water, it will certainly be possible as the Buddhas will never deceive us.

Just as ordinary mantras have all kinds of abilities, those mantras spoken by Buddha would definitely have unsurpassable qualities.  All kinds of sutric and tantric mantras spoken by Buddha are manifested from the expanse of their wisdom and have profound and perfect blessings.  In the same way, the teachings of the Buddhas have unsurpassable virtues, it is unlike those treatises composed by ordinary beings or sages.

For instance, when we recite the Mani mantra, if we are able to pray one-pointedly and supplicate, then this will cause all sorts of large obstacles to be dispelled.  If when one is reciting, one does not visualize seriously, or do not have sufficient faith, this kind of recitation may still have some virtue, but it would not bring about the efficacious signs and experiences in a short time.

When the causes are present, the result will definitely manifest.  The deity’s mantra is completely infallible.  In our pujas, even though our sadhanas are simple but if one does not even experience the slightest signs of effectiveness of the practice, then it goes to show that the visualization has not been sufficiently cultivated or that one has not been diligent in recitation, it shows that one’s mind has been highly distracted.  There are even some people who fail to complete the requisite numbers of mantras in the practice, then one can only blame oneself, it is not that the deity did not grant blessings.  Therefore, during each puja, I hope everyone will rely on a strong devotion and practice recitation with diligence.

Method to Heal the Eyes

After reciting many Mani mantras, it is good to blow on your own eyes by cupping your both hands over your mouth to direct air upwards, or overlaying your lower lip over the upper one to blow the air upwards. It heals the eyes. Lama Achuk Rinpoche enjoyed good eyesight and healthy eyes his whole life by doing this simple practice daily.

Garchen Rinpoche
The Benefits of Mantra Recitation

The first we should understand is that the mantra is the deity. Thus, with each mantra recitation, we are accomplishing the deity. It is through calling the name of the wisdom deity that the deity will come.
His Holiness Jigdal Dagchen Sakya:

“Some very diligent people have been able to recite 100 million Om Mani Padme Hung in one lifetime.  Benefiting from that merit they demonstrate achievement and calmness, gain the power to heal and help others, and have no concern about death… In Tibetan Buddhism reciting mantras is one of the most effective ways in which a person can actively create a peaceful, relaxed, and happy state of mind.”

Ah Song Tulku Rinpoche:

Achuk Lama had a deceased relative, when he was alive, he had finished reciting 100 million Mani mantras.  When he died, he was in the middle of talking.  Just before he died, he told others, “A white deity is often present smiling at me.  This must be the Chenrezig that I am often praying to who is here to guide me after my death.”  Due to his genuine practice of Dharma, this old man was filled with joy and peace when he faced death.

Lama Zopa Rinpoche:

Each of the six syllables has much benefit and much power. It would take time to explain each one, so I will give a rough outline. The six syllables of this mantra have the power to close the door to birth in the six realms. Another way of saying it is that the syllables have the power to cease the continuity of taking birth in the six realms.

For example, the syllable OM has the power to cease the continuity of birth in the sura realm. The MA has the power to stop birth in the asura realm. The NI has the power to stop birth in the human realm. The rest have the power to stop birth in the animal, hungry ghost, and hell realms.

When you recite this six-syllable mantra, the six syllables have the power to destroy the continuity of the six root delusions: ignorance, anger, attachment, pride, doubt, and wrong view.

Reciting the six-syllable mantra qualifies your mind to practice and to complete the bodhisattva’s path of the six paramitas: charity, morality, patience, energy, concentration, wisdom.

Reciting the six-syllable mantra enables you to achieve the sublime realization of mahamudra, which means you can achieve enlightenment in one life. There are also many other general realizations, such as being able to see the past and future, to become invisible, to see distant things, to grant any material possession, to fly, or to walk very fast. By walking for two or three hours you can reach a place that would normally take eight months to reach. With a small glance you can see billions of people and with just a small movement of your hands, you can defeat many billions of people without needing any weapons. There are many other general realizations, but there is no need to mention them.

OM enables you to achieve the sublime realization and MA the general realizations. NI enables you to achieve the pacifying realization, pacifying delusions and disease, which arises from delusion and karma. PAD enables you to achieve the increasing realization, increasing four things: life, knowledge, realizations, and intellectual understanding of the meaning of the words. ME enables you to achieve the controlling realization, so that you easily receive any food, clothing, or other material possession that you need to benefit other sentient beings. HUM enables you achieve the wrathful realization, which gives you the power to destroy the maras, or evil-doers, who harm sentient beings and disturb the teachings. These wrathful powers are needed to benefit other sentient beings.

It also enables you to achieve the infinite qualities of Avalokiteshvara’s holy body, holy speech, and holy mind. It enables you to achieve all Avalokiteshvara’s knowledge and to perform Avalokiteshvara’s holy actions, which are unimaginable. These holy actions cannot be comprehended by even arhats, but only by buddhas. Avalokiteshvara performs unimaginable holy actions for other sentient being. The holy body transforms into many billions of different manifestations, the holy speech transforms into billions of different forms, and the holy mind also transforms into many billions of different forms to guide sentient beings.

There are five Mahayana paths to enlightenment: the path of merit, the path of preparation, the path of seeing, the path of meditation, and the path of no more learning. Reciting the six-syllable mantra, OM MANI PADME HUM, also enables you to achieve these five paths. The last one is omniscient mind, or enlightenment.

In this way, even each syllable has much benefit and power.

Even if you have collected many heavy negative karmas, such as avoiding Dharma, again this is the best method to purify them.

One lama in Tibet wanted to go to the pure realm of Avalokiteshvara, Potala. Somebody close to the lama, perhaps a benefactor, said to him, “Could you also take me?”

The lama then asked Avalokiteshvara whether or not he could take that person with him to the pure realm. I think the lama must have been a great yogi who could see and communicate with Avalokiteshvara.

Avalokiteshvara mentioned that the benefactor had sold a Dharma text, the Prajnaparamita in eight thousand verses. This text, which contains explanations of emptiness, has been translated into English. Avalokiteshvara said to the lama, “He has sold this text, so he cannot come to the pure realm. He will be reborn in hell.”

The lama then asked Avalokiteshvara, “What should he do?” Avalokiteshvara answered, “Meditate on and recite my mantra, the six-syllable mantra.”

Even someone who has created a very heavy negative karma of avoiding Dharma like this can purify it by reciting this mantra, because Avalokiteshvara himself said to recite it.

Reciting this mantra is a most powerful method, able to purify even the negative karma of a full monk who has lost his ordination by breaking the four root vows. In previous times,one pandit4, having degenerated all his precepts, was born in the hells but he didn’t have experience the suffering there. The moment he was born in hell, as he was right in front of the Yamas, the karmically created protectors, Avalokiteshvara and other deities saved him from the hands of the Yamas because he had recited this mantra during his life. Because of the power of that, Avalokiteshvara and the other deities saved him.

Right after he was saved by Avalokiteshvara, Hayagriva, and other deities, his consciousness re-entered his dead body, which was about to be burned, and he came back to life.

This mantra also has the power to purify the five unceasing negative karmas. I’m not sure whether this story happened in India or Tibet—maybe in India. A couple destroyed a statue of a pandit and made medicine out of the materials used to make the statue. After they had done it, they somehow knew that they had created heavy negative karma. Feeling much repentance, they did much meditation on the Avalokiteshvara yoga method and recited this mantra a lot. So, in that life, with the same bodies and without needing to experience death, both the husband and wife went to the pure realm of Avalokiteshvara.

There are many stories about how powerful this mantra is for purification.

At one time in Lhasa, there was an old woman who lived in the streets, begging, and she often recited this mantra. When she died in the street, her body was full of beams, and white light radiated from her body. Everybody was very surprised. She was just a beggar who recited this mantra all the time. She died in the street, not in a comfortable bed in a good apartment, but the light coming from her body was a sign that she had left for the pure realm.

There is also an Avalokiteshvara yoga method that cures eye disease. In the upper region of Tibet, one woman became blind; she then concentrated on and prayed to Avalokiteshvara all the time and recited many mantras. After some time, early one morning, she suddenly regained her sight. This happened without any treatment, without any doctors. There are many similar stories of blind people who regained their sight through praying to Avalokiteshvara and reciting the mantra.

Just recently here in Solu Khumbu, an old man who used to carve the Avalokiteshvara mantra on stones died. He and his wife lived somewhere down below here; they were very poor, very simple people. The old man had a generous mind, a good heart, and always recited the Avalokiteshvara mantra. When the husband died and his body was burned, the forehead bone sprang out of the fire into space and dropped to the ground. When they checked the bone, they found that white OM MANI PADME HUM mantras had spontaneously appeared on the bone.

At that time other incredible, unexpected things happened. Even though other people did not think that he was a good person and that he would be guided by Avalokiteshvara, very surprising things happened at the time of his death.

I think the bone was offered to Gomchen-la, an ascetic monk who is recognized as the embodiment of a yogi called [Tang pa gepa]. This yogi is usually drawn with a very big stomach. I think the bone was taken by the wife, but she wanted to offer it to Gomchen-la. Gomchen-la told me I should keep that bone with the mantras here. I also definitely believe in the benefits of this. I have also had my own experiences of the power of the mantra, though I’m not saying that I have any realizations.

If you have devotion in the benefits of this mantra, then recite it and blow on other people’s bodies or on water that you then give to other people, it benefits. Last year there was a woman who had so much pain in her eyes that she couldn’t sleep at night. When she came to a puja here a year ago, I gave her some mantra water and red cloth. I told her to put the water on her eyes with the red cloth, then wipe it off. I also told her to recite the mantra herself. When I saw her the next day, the pain she had had for a year had gone. There are many similar stories.

If you have faith in the benefits of the mantra and a good heart, even something simple like blowing your breath on water after reciting the mantra benefits. Reciting this mantra is one of the most powerful methods for the happiness of all future lives.

That is a brief explanation of the benefits of the mantra.

If one recites one thousand every day then when the body is burned, at the death time when the body is burned, even the smoke that goes away, whomever it touches, whoever smells, whomever it touches, those sentient beings, their negative karma to be reborn in the lower realms gets purified.

So there are fifteen major benefits, this is the same thing for long mantra and short mantra. Fifteen important benefits. There are so many benefits but if one can remember these fifteen benefits, if one able to remember these, then this is many important things. Besides all the healing, all the disease can be, that one can be healed or one get protected from many harms, all these things, besides all these things. So one receives fifteen virtue, benefits.

1) In all the lifetimes, one meets a virtuous king, religious king, virtuous king. So like His Holiness the Dalai Lama, so forth. Also, there happened others, virtuous leader, virtuous king. So by meeting, so, that by being in such a place then one has much opportunity to practice Dharma. There’s reasons like that.

2) So, all the time one get reborn in the virtuous place, where there is lot of, place where there’s a lot of Dharma practice. So where there, like where there’s a lot of temples, where you can make a lot of, where there’s a lot of holy objects, statues, stupas, many holy objects. And that by having many holy objects, and by having many people, by having people, so many people in the city doing practice, so they inspire you also to practice Dharma, cause of happiness. By having all these holy objects, then it makes you to, it gives you opportunity to practice Dharma, to create the cause of happiness, to accumulate merit.

3) Then, one is, all the time meets good time, fortunate time, all the time one has fortunate time. The conditions, good conditions, which helps your Dharma practice. Always many good things happening, which inspires you to practice Dharma, which makes you to practice Dharma, to receive teachings, to meditate, many things.

4) So then, always one is able to meet a virtuous friend. That is one.

5) Then always one receives a perfect human body.

6) Then, the mind become familiar with the path, then, in virtue, in the path.

7) Then, one doesn’t degenerate vow, morality.

8) Then one is able to remember, the surrounding people become kind to you, they become harmonious to you, with the people, family or Dharma students or people in the office, whatever, they become harmonious to you.

9) Then you always have wealth, means of living.

10) Always you are protected, always you are served by others.

11) Wealth that you have doesn’t get stolen, doesn’t get taken away by others.

12) Whatever you wish, get succeed.

13) You are always protected by the nagas, the virtuous nagas and devas.

14) Then in all the lifetimes, you see Buddha and able to hear Dharma.

15) By listening pure Dharma, then you are able to actualize the profound meaning, emptiness.

So it is said in the teachings that deva, human being, anybody who recites this mantra with compassion, compassionate thought, then that person will receive these five virtues. So there are so many benefits but these I mentioned, these five, these fifteen, were important, integrated, integrated in fifteen important outlines.

Then, mention a little bit the meaning, then we’ll stop there, okay.

The Compassion Buddha, in the form of mantra, with the speech, the form of mantra, then leading us to enlightenment. This, that’s what it is, by reciting OM MANI PADME HUM. So there’s the holy body of Compassion Buddha that we make offerings, we accumulate merits, we purify, we meditate, but then, the other thing is that, manifesting in the form of mantra, then purify our negative karma and causing us to actualize the whole path, from guru devotion and the renunciation, bodhicitta, emptiness, the whole path, the two stages of tantra, however, the whole path to enlightenment within us. So that then able to bring all sentient beings to enlightenment. This is what the mantra is benefiting us. So this is the action of Compassion Buddha’s holy speech, benefiting us.

So, by manifesting OM MANI PADME HUM, then there’s also prayer wheel, then the prayer wheel practice, with the OM MANI PADME HUM written, then that way also purifying, also very powerful practice that, it becomes unbelievable purification, the prayer wheel, OM MANI PADME HUM, turning the prayer wheel. And then by one time turning, it accumulate that, merit like sky, that if there’s a million mantras inside the prayer wheel, then by turning one time, you accumulate merit same as you have recited one million times OM MANI PADME HUM, so many. So like that, there are many ways Compassion Buddha, Compassion Buddha is guiding us to enlightenment in so many different ways. So it’s unbelievable how Compassion Buddha is, how is doing work for us, guiding us to enlightenment.

So now OM MANI PADME HUM. So MANI PADME, MANI is method and PADME is wisdom. So MANI PADME, there is method and wisdom, Buddha revealed the Lesser Vehicle teaching, Mahayana Paramitayana teachings, the Mahayana Vajrayana teachings, so now there is a method and wisdom of the Lesser Vehicle teachings, there is a method and wisdom in the Mahayana Paramitayana teachings, and there is a method and wisdom in Mahayana Vajrayana teachings. So MANI PADME contains everything. MANI PADME contains the Hinayana, the Lesser Vehicle teaching’s method and wisdom, the Mahayana Paramitayana method and wisdom, the sutra, then Mahayana Vajrayana method and wisdom. So MANI PADME, by practicing together the method and wisdom signified by MANI PADME and then purifies stains of body, speech and mind, which is signified by the OM, the AH, U, MA – OM. The three sounds makes OM. By integrating the three sounds then it becomes OM, AH, U, MA – OM. So that signifies the vajra holy body, holy speech and holy mind of Buddha. So, by practicing the method and wisdom signified by MANI PADME together, then purifies one’s own ordinary body, speech and mind, the stains, in other words, the stains of body, speech and mind, purify, and then transformed or it became inseparable with Buddha’s vajra holy body, holy speech and holy mind. So, the AH, U, MA – OM, OM signifies the three vajras. So like that.

Then that, and also that this MANI PADME, OM MANI PADME HUM, MANI PADME it signifies the maha-anuttara yoga tantra path. What I have explained before is general, now more specific. That, by depending on the path, the method that which the profound secret mantra, which makes the mind to be ripened, that which is the generation stage, and what makes the mind to be liberated, what liberates the mind, so that is the completion stage. So by practicing these two things, then you stop, you cease the circle of the ordinary suffering, rebirth, death, intermediate stage.

You stop, you cease. Then you achieve path-time, so the previous one is the base-time, ordinary the base-time birth, death, intermediate stage, so then actualize path-time dharmakaya, sambhogakaya, nirmanakaya, and achieve the result-time dharmakaya, sambhogakaya, nirmanakaya. So achieving these three kayas which are inseparable. So this is, achieving these three, purifying those three and achieving these three are signified by the OM – AH, U, MA – OM.

Then another meaning MANI PADME, PADME is lotus, MANI is jewel and PADME is lotus. So the lotus is unstained, it grew from the mud but it’s unstained by mud. So like this, the Compassion Buddha holding, the reason why Compassionate Buddha is holding the lotus, it signifies that the Compassionate Buddha has completely purified, has completely abandoned the root of samsara, the concept of true existence, ignorance. Not only that, even the subtle imprint, subtle obscuration is completely purified, by the wisdom, by the great wisdom directly perceiving emptiness.

So, therefore, not abiding, the Compassion Buddha is not abiding even in the lower nirvana, the extreme of samsara, the lower nirvana. Not abiding, not being bound in that blissful state of peace.

So free from that. That’s why holding the white lotus.

So the reason why Compassion Buddha is holding a jewel in the hand, which is in Sanskrit, the jewel’s name is MANI. The Compassion Buddha himself, himself or herself whichever way manifest, even he or herself achieved the highest peerless peace, the great enlightenment, but because the Compassion Buddha’s holy mind is bound with great compassion, so therefore stopped abiding, only abiding in the peace, in the state of peace, holy mind abiding in the state of peace. You see, and not manifesting, not working for other sentient beings, just only abiding in the state of peace. So stopped that, because the holy mind is bound by great compassion. So because of that, then manifest out in the form whatever it fits to the different sentient beings who have different characteristics of mind. In that way then reveal various skillful means whatever it can fit to then sentient beings, then like a wish-granting jewel, Compassion Buddha eliminate every single problem, every single suffering of us the sentient beings, and grants every single benefit, happiness, of us sentient beings, temporary happiness, ultimate happiness, benefits. So fulfills wishes of us all sentient beings. For that reason, then the two hands put together and holding jewel, so this mudra is done. Because of this, then Compassion Buddha is called “Lotus in the Hand,” by this reason. “Lotus in the Hand,” that is the name of the Compassion Buddha.

Now the meaning of HUM. Maybe the HUM we do next time. Maybe next new year – I’m joking, anyway.

The HUM is mentioned in the root tantra Dorje Tsemo, Tip of the Vajra. I’m going to explain what is the meaning of the HUM. It is a verse from that text. It destroys the, it cuts the suffering, HUM cuts the suffering, and destroys the suffering. It kills the evil beings by the mantra, means the HUNG, so those who harm so many sentient beings, and those who harm, destroy the teaching of Buddha, which is the source of all sentient beings’ happiness, so the evil beings. So the HUM, it take off the life of the evil being by the mantra, and it cuts the lasso of the samsara, lasso, the lasso is something that you tie, like animal you tie to the stick, or something, whatever it is, post or hook or something. So attachment, so the lasso of the samsara is attachment, what ties us, what hooks us or what ties us to samsara, what ties us to samsara, lasso. So HUM cuts the lasso of the samsara. Therefore, remember the HUM is the supreme, HUM, therefore, remember the HUM is the supreme one.

So HUM, the MANI PADME is Chenrezig’s holy name, that is Chenrezig’s, Compassion Buddha’s holy name, so MANI PADME is like calling, Mum!, mother or father. The MANI PADME is just like calling father or mum. Then HUM that persuades the Compassion Buddha’s holy mind. It’s a imperative, imperative word that the blessings of your holy mind, the great compassion, make it to enter in my heart. So that is the meaning of HUM. The blessings of the great compassion, the blessings of your holy mind, the great compassion, make it to enter in my heart, in my mental continuum. So that is the essential meaning of the HUM, OM MANI PADME HUM.

Other than this, is that the MANI PADME, that MANI, dependent arising, the truth for the all-obscuring mind. The two truths, all existence are condensed into two truths, truth for all-obscuring mind, the dependent arising, MANI signifies that, and PADME is the truth for the absolute wisdom, the emptiness. Then HUM is the unification of dependent arising and emptiness. Then also MANI, appearance. We label I, first our mind label I, then there is appearance of the I, then the I appears to us as if it is independent, as it exists from its own side, unlabeled. So the MANI signifies the appearance, appearance of samsara, nirvana, appearance whatever we have here now in this room, in this hall, yourself, others, the house, everything. All these appearances that which appeared as existing from its own side, not labeled by the mind, not merely labeled by the mind. Then, PADME signifies emptiness. So, these, including I, action, object, samsara, nirvana, all these things what are appearing, the way it is appearing to us is existing from its own side, not merely labeled by the mind. Therefore, that one is completely empty right there, doesn’t exist at all, the slightest even atom right there. Because everything what exist is being merely labeled by the mind, so therefore everything is empty. So MANI, appearance, PADME, seeing all these appearances are empty, empty of true existence. HUM then inseparability of emptiness and appearance.

(Lama Zopa quotation, credits:  https://www.lamayeshe.com :
https://www.lamayeshe.com/article/chapter/negative-karma-cont-dharma-motivation-benefits-om-mani-padme-hum)

Refuge, Mani Mantra and Mother Sentient Beings

Image result for Drubwang rinpoche
Teaching by Drubwang Konchok Norbu Rinpoche to a group of monks
June 2000

For more on Drubwang Rinpoche:
https://bodhiactivity.wordpress.com/2015/01/16/drubwang-rinpoche-attaining-full-enlightenment/

Firstly, we must understand what is refuge, whether you are of the superior, middling or lower capacity, you must understand the meaning of refuge. When you are undertaking any matter, large or small, you should recite the refuge prayer before beginning and pray to the Triple Gems. “The Triple Gems are undeceiving and infallible, the law of karma or cause-and-effect is unequivocally true.” We are all Buddhists, so from the moment we become Buddhists, we should guard our conduct according to cause-and-effect like protecting our eyes.

There are countless Dharma teachings in Buddhism but can sentient beings understand all these teachings? The essence of Dharma is encapsulated in the six syllables Mani mantra. We must be clear about this point. The Dharma for sentient beings in samsara is the Mani mantra, if we can recite this, we will gain independence or control over ourselves. After death, we will not fall into the hells and will be able to enter the pureland. This depends on each person. Besides this, no-one can have control (over the outcome), no-one will escape death. This is the simplest and yet most profound Dharma. With this, one need not beg others for help, there is also no need to beat (drums), blow (trumpets), clash (cymbals) or clap (referring to the rituals). In the age of five degenerations when Dharma is at its weakest moment, if the person has the merits to do so, no matter where I go, there are those who are 60 or 70 of age who will recite 20,000 mantras daily at maximum, the middling quantity is 10,000 and the minimum would be 5000 mantras daily.

This Mani mantra has been practiced in 100 million Mani recitation pujas in many places in the Himalayas such as Nisha, Kunnu, Ladahk, etc. This is beneficial to the Buddhadharma and all sentient beings in samsara. It will also be helpful to reduce the obstacles faced by Tibetans in terms of the propagation of Buddhadharma in Tibet.

Firstly, we visualize the refuge of Triple Gems, then we can perform all kinds of large or small positive actions. But what should we do here? We should recite the Mani mantra of Chenrezig, in this way we will purify all the negative karmas of this life. We can purify all the negative karmas accumulated since beginningless time.

In samsara, what kind of negative karmas do we accumulate? The five poisons (desire, anger, ignorance, pride and jealousy), the three kleshas, thoughts, three obscurations etc. Due to this, we remain in samsara… Actually, one’s mind is Buddha, and all sentient beings are Buddhas, but being obscured by defilements, we need to purify that to attain Buddhahood. Without purifying, the five mental poisons and negative emotions prevents us from recognising that our mind is Buddha; once the defilements are purified, one will see that one’s mind is Buddha. All beings have the Buddha nature, all beings are Buddhas…

In our past lives, how much negative karma we have created, in the previous past lives, and in lives before that, from beginningless time in samsara, we have created (enormous) bad karma like we did in this life itself. But if we recite the Mani mantra that counteracts the defilements, we will purify these negative karmas. If we do not recite, then these negative karmas will not be removed. By reciting, we can attain the common and supreme accomplishments, and reach an irreversible stage through the common and supreme accomplishments. We can be liberated from samsara. Samsara is like an ocean of suffering, isn’t it so? Constantly creating negative karmas, we continue cycling in samsara endlessly. 100 years on Earth is suffering in hell for one day. How much more suffering must we go through? All the lineage masters said that we should not waste this precious human life. When we are in the negative age of five degenerations, Buddhists who obtain this precious human life are as rare as the stars in daytime. We should recite the Mani mantra seriously all the time. Don’t lose this chance. When we face death, there are only the white and black paths, there is no other path. There is no way we can avoid facing the King of Death, Yama. In his mirror that reflects the karma of beings, all the good and bad deeds we have done will be shown clearly. There is no way to give excuses, debate or lie.

While we have the ability now, in this degenerated age when beings can enter the Dharma, if we are able to practice Dharma and create positive deeds, the benefit is inconceivable… everyone must practice Dharma… you must think of death and impermanence to turn your mind towards Dharma. No-one will not die. You must all think of the four thoughts that turn your mind towards Dharma. The four thoughts are to make one think of death. Without thinking of death, you will not wish to recite the Mani mantra. When you think of death, you will wish to recite Mani. The main thing is to think of death and impermanence…

Do you have control over your life? No. The mara of death is like a sentry at the top of the mountain. He will not tell one to come or not to come. When we wake up every morning, who knows if we will be able to go to bed tonight. This is impermanence. When we sleep at night, would we be able to wake the next morning? Just as the teachings say, “The time of death is not certain, the cause of death is not certain.” You are all students of the Buddhadharma, thinking of these points, if you should do more positive deeds and recite the Mani, your obstacles will be purified…

Young people should not lose your culture. Think well. Young people must regard parents as the main point when observing cause-and-effect. Quarreling with parents, hurting parents’ feelings, criticizing parents, abandoning their parents. There are many such people. This kind of person will not have a good day in their life. Cause-and-effect will not fail. There will be retribution for such karma. You must remember that parents have kindness to us. We are all Buddhists. Just as it is said that the parents’ kindness is equal to that of the Triple Gems. Parents take much effort to bring us up, one does not take birth effortlessly. When mothers have us in their wombs, they have to consider us carefully, afraid to harm the foetus, not able to eat anything they wish. After 9 months and 10 days, when the baby is born, the baby has no control over his life or death, with no ability to discriminate, the parents have to take care of one, all the phlegm and snot, parents have to clean, even using their mouth, isn’t the kindness of the parents great?

If entering the Buddhist path upon obtaining a precious human birth, we are not fearful of karma, causing grief to our parents, mistreating our parents, taking the best for ourselves, this is not permissible. A good child will first offer food to parents, offer the best clothes to parents, and finally make aspirations and strong wishes to repay the kindness of parents. Children should observe cause-and-effect. We are not Buddhists who are careless and negligent of karma, we should understand these principles. If we do not know this, we are like animals.

Whatever the situation, the Triple Gems are undeceiving and infallible, if we meet with all kinds of obstacles, we should pray to the Triple Gems, there is nothing more superior to this method for liberating one from the obstacles.

In all your actions, walking, standing, sitting and lying down, you should recall the law of cause-and-effect. Mainly, one should think of our parents. If we have domestic animals, we should consider them too. All sentient beings have been our parents. There is no sentient being who is born in samsara without relying on parents… knowing this one should develop kindness and compassion, not to harm mother sentient beings, treat all sentient beings as our parents with love and compassion… Sentient beings in samsara wish for happiness but do not know how to create the causes for happiness. They do things in a contradictory way, bringing opposite results through ignorance, just like a blind person stranded in the middle of a vast plain. All mother sentient beings in the six realms are truly pitiful. This kind of compassion is based on sentient beings, contemplate this way. The best is for one to stop eating meat. These are the meat of our parents. All sentient beings are our parents. You are killing them to eat their meat. At least, one should be vegetarian every month on the lunar 15th ,30th and 8th etc. In short, adopting virtue and avoiding non-virtue should be done in a very clear-cut manner…

There is no such thing as remaining a long time in this world so we should contemplate on impermanence and death from the bottom of our hearts. The Mani mantra cannot be accumulated in large numbers in a short time. One has to start reciting when one is young, and by the time one is old, one would have accumulated a large number of recitations. No matter what, positive and negative deeds will never disappear or be discarded, this point must be clearly understood.

Everyone looks down on the recitation of Mani, thinking that it is for people who don’t know anything much else. Such kind of thinking is pure ignorance. The Mani mantra is very very precious. Please recite the Mani well, safe-guard your own culture and have faith in the Buddhadharma.

~~~~ on another occasion:

It does not matter if you have much knowledge or not, or whether you are of higher, middling or lower spiritual capacity, this Chenrezig’s Heart Mantra Practice is suitable for everyone. It does not require a deep understanding of the Dharma as the foundation to practice. It does not require the practitioner to be very knowledgeable.  As long as the practitioner recites the Six-syllables mantra with sincerity and perseverance, the person can attain enlightenment. In the past, there have been many practitioners who attained high realization with Six-syllables mantra practice. When we are able to tame our mind, eliminate our discursive thoughts, purify our mental defilements and discover our inherent true nature of mind, we will be able to awaken our innate wisdom and accomplish Buddhahood.

More Mani Mantra related teachings at :
https://bodhiactivity.wordpress.com/mani/

The Mani that exposes the hidden faults and failings

Guru Chokyi Wangchuk (one of the great treasure-revealer, Guru Padmasambhava’s emanation)

OM MANI PADME HUNG HRI

Here is “The Mani that exposes the hidden faults and failings,” some advice given by Chokyi Wangchuk to Pajo Thogden Chapchol and all his spiritual children.

Hri! Remember us, O Great Compassionate One!
It is inconceivable to have crossed the threshold of the Dharma,
But without wearying of samsara, it is useless.
That’s why it’s better to recite the mani.

You may spend years in solitude,
But without freeing yourself from desire, it is useless.
That’s why it’s better to recite the mani.

You may engage in ascetic practices
And live off the essence of the elements.
Without pacifying your longing for food, it is useless.
That’s why it’s better to recite the mani.

You may strive to listen, reflect, and meditate.
If your mind does not derive any benefit, it is useless.
That’s why it’s better to recite the mani.

You may have good understanding of the meaning of the nine progressive vehicles.
If you have no compassion, it is useless
That’s why it’s better to recite the mani.

You may be expert in the view, meditation and action.
If you have not renounced the ordinary world, it is useless.
That’s why it’s better to recite the mani.

You may have strength, power and inconceivable qualities.
If you have not mastered your mind, it is useless.
That’s why it’s better to recite the mani.

You may be able to embellish the philosophical doctrines with words.
If it’s the words that interest you, it is useless.
That’s why it’s better to recite the mani.

You may live constantly in remote places.
If you do not renounce activities, it is useless.
That’s why it’s better to recite the mani.

You may renounce companionship and be celibate.
If you do not abandon distractions, it is useless.
That’s why it’s better to recite the mani.

You may understand the meaning of the Great Perfection.
If your thoughts are not liberated, it is useless.
That’s why it’s better to recite the mani.

You may well understand the meaning
Of the equality of self and others.
If it’s only pretense, it is useless.
That’s why it’s better to recite the mani.

You may have already stayed with your master.
If you did not acquire his qualities, it is useless.
That’s why it’s better to recite the mani.

You may have received many initiations.
If your mind does not mature, it is useless.
That’s why it’s better to recite the mani.

You may have had thousands of pith instructions.
Without inner experience, it is useless.
That’s why it’s better to recite the mani.

You may have thousands of great teachers.
Without serving them, it is useless.
That’s why it’s better to recite the mani.

You may have spent eons listening to the Dharma
Without faith, it is useless.
That’s why it’s better to recite the mani.

You may have practiced in many caves.
If you have no accomplishment, it is useless.
That’s why it’s better to recite the mani.

You may claim that you have realized the Great Perfection.
If you still have ordinary (deluded) dreams, it is useless.
That’s why it’s better to recite the mani.

You may know how to comment nicely on texts, arguments, and instructions.
If you don’t recognize your own nature, it is useless.
That’s why it’s better to recite the mani.

(Credits: On the Path to Enlightenment, Matthieu Ricard)

 

Amazing Devotees I have Known

(From “Heart of Unconditional Love”  Tulku Thondup)

In the Golok province of Eastern Tibet, where I was born and grew up, I knew many older laymen and laywomen who joyfully and vigorously prayed with unreserved devotion to the Buddha of Loving-Kindness (Chenrezig) and enjoyed heartfelt blessings.

Many of them were illiterate, in the Western sense. But in reality, they not only knew how to recite all the essential prayers and pray with true love for mother-beings and devotion to the Buddha, but they also did so sometimes more earnestly than many well-educated monks and nuns. Yet many of these laypeople knew very little about the fancy interpretations and complex meanings of the textual teachings. They weren’t really interested in theoretical views of different traditions. Nor were they interested in becoming logicians who could criticize, defend, and refute intellectual and doctrinal arguments. They didn’t care whether they could cite historical or bibliographical evidence. Most weren’t interested in performing elaborate ceremonial liturgies.

But these laypeople had something that was far more precious: absolute trust, confidence, and devotion to the Buddha of Loving-Kindness and his unconditional love, as instructed by their teachers. They fully believed in his power to protect them from misfortune and fulfill all their needs if they prayed sincerely from their hearts. With this trust and devotion, they continuously recited the Six-Syllable Prayer as their daily spiritual prayer to the Buddha, day and night, unless they were asleep. While walking or sitting, even while eating and drinking, somewhere, somehow, the waves of devotional prayer were always alive on their breath. Even while they were asleep, if they woke up for a second or two in the night, I would hear them starting to recite their prayers a couple of times before they fell back asleep.

When I was growing up, I remember hearing from the father of my tutor Kyala Khenpo (Chechog Dondrub Tsal), whose name was Yumko of Kyala and who was then in his eighties, that when he was in bed, he held his prayer beads on his stomach as he was counting prayers instead of resting his hand on the bed.  That way, he explained, the movements of the beads would keep him awake longer, so that he could say more prayers.

These wonderful devotees seem to have transformed the waves of their breath into a cycle of prayer, as if the chain of their thoughts was a continuous flow of devotion and all the waves of the phenomena around them turned into the presence and actions of the Buddha of Loving Kindness (Chenrezig), wishing joy for all.

That is why these older people, whether they were happy or in pain, rarely seemed to get distracted from the light of love of the Buddha.  When they were happy, they would respect it as the blessings of Buddha’s love.  When they were sick or suffering, they would still maintain a sense of thankfulness by seeing it as a washing away of their negative deeds (karma) that, thanks to the power of the Buddha’s unconditional care, they wouldn’t have to experience in future.  If they lived long, they used their years as an opportunity to pray more to their beloved Buddha and engage in more virtuous deeds for others. If they were dying, they would be pleased as if they were going home, since they fully trusted that the Buddha would lead them to his Pure Land — a Buddha paradise.

Because of the power and effects of these life-long positive thoughts and deeds, when the hour of their death arrived, most of these laypeople hardly felt sadness, pain or fear.  While dying, many expressed joy at leaving for their long-awaited destination, for which they had long prepared.  They would start to describe their beautiful visions of Buddhas or Buddha pure lands and the soothing sounds of prayers.

According to the Buddhist teachings, when devout and meritorious meditators die, they behold clouds of enlightened ones such as the Buddha of Loving-Kindness (Chenrezig) in the sky before them, in the midst of lights of love and music and prayers.  They move swiftly and peacefully through the bardo, the intermediate or transitional period between death and rebirth.   They take rebirth in a Buddha Pure Land of everlasting peace, joy and wisdom.

In today’s world, it is becoming harder and harder to find people like this anywhere, inside or outside of Tibet.  But when I was growing up, seeing people who led such meaningful lives opened my eyes to the world of true authentic teachings and meditators.  These simple people became a great source of inner joy and true understanding for me.  Whenever I think about them, I get lost in great wonder.

In case anyone is wondering, the dying visions of these laypeople were not hallucinations or delusions.  They were the result of these peoples’ transforming their mental habitual tendencies by pacifying conflicting and confused thoughts, healing bruised emotions, and cooling the flames of sensations.  The kind of world or phenomena that people encounter after death is a manifestation of the qualities of their mind, of the habitual reflections they built over lifetimes.  By the time death arrived, these laypeople were blossoming with the joyful energy of devotion and trust in the Buddha.

If our mind is full of devotion, trust and loving-kindness, then what we will see and feel at death will be a world of ultimate joy and love.  This transformation can take place in anyone, if they developed a mind of true trust and devotion to the Buddha of Loving-Kindness (Chenrezig) and if they prayed with the skilful means of devotion from the core of the heart.

Mini-Monlam of the Mani Mantra

Dear readers,

In conjunction with the coming new year 2016, I would like to invite any and all of you to make an aspiration with me to complete 100,000 Mani mantras within 50 days.

The reason for this is simple. We all need happiness and want to be free from sufferings. In this universe, there is no force stronger than unconditioned love and compassion.  This is a resource we all need to fall back upon again and again in order to face the coming challenges in the new year.

Many of us are very busy individuals, with little time to deal with long, complicated practices. Yet, no matter what kind of person we are, what we badly need is for our wisdom, compassion and merits to increase. Everyone can easily see and hear of the many problems that is surfacing in our world.  Terrorism, aviation accidents, earthquakes, wars, unrest, diseases etc.  These arise because of our collective karma so we need to make an effort collectively to purify the negative emotions of attachment and aversion and to increase and collect the positive energies of love, forgiveness and non-judgement.

The Mani mantra is easy to say, easy to accumulate in our daily life.  Even if you have just 10~20 minutes a day, you can fulfill 100,000 quite easily. Together with dedications for the rest of all beings, just a little effort on each person’s part will go a long way towards increasing the positive energies in this world, in your country, family and friends.

As Garchen Rinpoche says :
“The more Mani mantras we recite, the more love will increase in the minds of sentient beings, the more hatred will decrease. The minds of beings will become peaceful and happy, which will also help one’s country. If the minds of humans become peaceful and happy, then also the minds of spirits will become peaceful and happy. The Mani mantra practice is supreme in order to bring about peace and happiness.”

chenrezig6

Everyone who participates in this effort receives the full merits of the whole group, this is called group karma. We will keep all participants informed of the group total from time to time so that you can rejoice and make further dedications for the benefit of all beings.

  • You can participate by making an aspiration to complete ANY number although the preferred MINIMUM is 100,000
  • Do not pledge any more than you are reasonably sure you can complete.
  • The time period is 50 days from the day of reporting (Day of reporting as day 1)
  • Do not report twice for the same pledge. You do not need to inform us that you have finished.
  • If, by any chance, you truly cannot finish, it is okay to ask someone else to help recite the mantras, like divvying up the number.  But this is only in the case of direst straits, not because of laziness etc. Please do not send requests to rescind mantra counts/pledges.
  • You must do proper dedications after the recitation of the mantras each time and if you don’t know how to do dedications, please refer to this post :
    https://bodhiactivity.wordpress.com/2011/04/20/brief-notes-on-dedication-of-merits/ )
  • The mantras can be recited anytime, anywhere, with or without the use of a sadhana. All we ask is that you recite clearly (without missing any syllables) and with some sound (a whisper is okay)
  • If you need the use of a very short sadhana, we suggest this (scroll to the bottom of the following page) : https://bodhiactivity.wordpress.com/2013/12/28/benefits-of-the-mani-mantra/
  • You can use a rosary, digital counter, fingers or mental counting to record the numbers
  • You need not have received any oral transmission and need not have taken refuge to recite this mantra. There are absolutely no conditions for reciting this mantra
  • Either OM MANI PADME HUNG or OM MANI PADME HUNG HRIH is fine and can be included in the same count. If you wish to, you can even do some with HRIH and some without. It is entirely up to individuals what they are comfortable with.
  • Send all counts to vajrasattvadawn@gmail.com, stating :
  1. Name / Dharma Name (optional)
  2. Country
  3. Number of mantras pledged