om mani padme hum 2
TRANSCRIPT
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Om mani padme hum
El mantra en idioma tibetano.
"Om mani padme hum", escrito en tibetano.
Om mani padme hum (snscrito, o mai padme h) es probablemente el mantrams famoso delbudismo, el mantra de seis slabas delbodhisattvade la compasin, Avalokiteshvara(en snscrito) o Chenrezig (en tibetano). El mantra se asocia en particular con la representacin decuatro brazos Shadakshari de Avalokiteshvara. Se dice que elDali Lama es una reencarnacin de
Avalokiteshvara, razn por la cual el mantra es particularmente venerado por sus seguidores.
Contenido[ocultar]
1 Pronunciacin
2 Transliteraciones
3 Significado e interpretacin
o 3.1 Definicin en el Karanda Viuja Sutra
o 3.2 Definicin del Dalai Lama
o 3.3 Definicin de Patrul Rinpoche
o 3.4 Definicin de Karma Thubten
4 Vase tambin
5 Enlaces externos
Pronunciacin [editar]
Este es el sonido del mantra de la manera que lo canta un refugiado deTbet:Formato "wav" y Formato"real audio".
Transliteraciones [editar]
En el ingls y otros idiomas, el mantra es transliteradode varias maneras, dependiendo de la escuela
delbudismo y los maestros individuales. Entre las posibles transliteraciones hay las siguientes:
http://es.wikipedia.org/wiki/Idioma_tibetanohttp://es.wikipedia.org/wiki/Idioma_tibetanohttp://es.wikipedia.org/wiki/S%C3%A1nscritohttp://es.wikipedia.org/wiki/Mantrahttp://es.wikipedia.org/wiki/Budismohttp://es.wikipedia.org/wiki/Bodhisattvahttp://es.wikipedia.org/wiki/Bodhisattvahttp://es.wikipedia.org/wiki/Avalokiteshvarahttp://es.wikipedia.org/wiki/S%C3%A1nscritohttp://es.wikipedia.org/wiki/Chenrezighttp://es.wikipedia.org/wiki/Idioma_tibetanohttp://es.wikipedia.org/wiki/Avalokiteshvarahttp://es.wikipedia.org/wiki/Dal%C3%A1i_Lamahttp://es.wikipedia.org/wiki/Dal%C3%A1i_Lamahttp://toggletoc%28%29/http://es.wikipedia.org/wiki/Om_mani_padme_hum#Pronunciaci.C3.B3nhttp://es.wikipedia.org/wiki/Om_mani_padme_hum#Transliteracioneshttp://es.wikipedia.org/wiki/Om_mani_padme_hum#Significado_e_interpretaci.C3.B3nhttp://es.wikipedia.org/wiki/Om_mani_padme_hum#Definici.C3.B3n_en_el_Karanda_Viuja_Sutrahttp://es.wikipedia.org/wiki/Om_mani_padme_hum#Definici.C3.B3n_del_Dalai_Lamahttp://es.wikipedia.org/wiki/Om_mani_padme_hum#Definici.C3.B3n_de_Patrul_Rinpochehttp://es.wikipedia.org/wiki/Om_mani_padme_hum#Definici.C3.B3n_de_Karma_Thubtenhttp://es.wikipedia.org/wiki/Om_mani_padme_hum#V.C3.A9ase_tambi.C3.A9nhttp://es.wikipedia.org/wiki/Om_mani_padme_hum#Enlaces_externoshttp://es.wikipedia.org/w/index.php?title=Om_mani_padme_hum&action=edit§ion=1http://es.wikipedia.org/wiki/T%C3%ADbethttp://es.wikipedia.org/wiki/T%C3%ADbethttp://www.dharma-haven.org/tibetan/om-mani-padme-hung.wavhttp://www.dharma-haven.org/tibetan/om-mani-padme-hung.rahttp://www.dharma-haven.org/tibetan/om-mani-padme-hung.rahttp://es.wikipedia.org/w/index.php?title=Om_mani_padme_hum&action=edit§ion=2http://es.wikipedia.org/wiki/Idioma_ingl%C3%A9shttp://es.wikipedia.org/wiki/Transliteraci%C3%B3nhttp://es.wikipedia.org/wiki/Transliteraci%C3%B3nhttp://es.wikipedia.org/wiki/Budismohttp://es.wikipedia.org/wiki/Archivo:Om_Mani_Padme_Hum.jpghttp://es.wikipedia.org/wiki/Archivo:Om_Mani_Padme_Hum.jpghttp://es.wikipedia.org/wiki/Archivo:Mani_mantra.jpghttp://es.wikipedia.org/wiki/Archivo:Mani_mantra.jpghttp://es.wikipedia.org/wiki/Idioma_tibetanohttp://es.wikipedia.org/wiki/S%C3%A1nscritohttp://es.wikipedia.org/wiki/Mantrahttp://es.wikipedia.org/wiki/Budismohttp://es.wikipedia.org/wiki/Bodhisattvahttp://es.wikipedia.org/wiki/Avalokiteshvarahttp://es.wikipedia.org/wiki/S%C3%A1nscritohttp://es.wikipedia.org/wiki/Chenrezighttp://es.wikipedia.org/wiki/Idioma_tibetanohttp://es.wikipedia.org/wiki/Avalokiteshvarahttp://es.wikipedia.org/wiki/Dal%C3%A1i_Lamahttp://toggletoc%28%29/http://es.wikipedia.org/wiki/Om_mani_padme_hum#Pronunciaci.C3.B3nhttp://es.wikipedia.org/wiki/Om_mani_padme_hum#Transliteracioneshttp://es.wikipedia.org/wiki/Om_mani_padme_hum#Significado_e_interpretaci.C3.B3nhttp://es.wikipedia.org/wiki/Om_mani_padme_hum#Definici.C3.B3n_en_el_Karanda_Viuja_Sutrahttp://es.wikipedia.org/wiki/Om_mani_padme_hum#Definici.C3.B3n_del_Dalai_Lamahttp://es.wikipedia.org/wiki/Om_mani_padme_hum#Definici.C3.B3n_de_Patrul_Rinpochehttp://es.wikipedia.org/wiki/Om_mani_padme_hum#Definici.C3.B3n_de_Karma_Thubtenhttp://es.wikipedia.org/wiki/Om_mani_padme_hum#V.C3.A9ase_tambi.C3.A9nhttp://es.wikipedia.org/wiki/Om_mani_padme_hum#Enlaces_externoshttp://es.wikipedia.org/w/index.php?title=Om_mani_padme_hum&action=edit§ion=1http://es.wikipedia.org/wiki/T%C3%ADbethttp://www.dharma-haven.org/tibetan/om-mani-padme-hung.wavhttp://www.dharma-haven.org/tibetan/om-mani-padme-hung.rahttp://www.dharma-haven.org/tibetan/om-mani-padme-hung.rahttp://es.wikipedia.org/w/index.php?title=Om_mani_padme_hum&action=edit§ion=2http://es.wikipedia.org/wiki/Idioma_ingl%C3%A9shttp://es.wikipedia.org/wiki/Transliteraci%C3%B3nhttp://es.wikipedia.org/wiki/Budismohttp://es.wikipedia.org/wiki/Idioma_tibetano -
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snscrito): o mai padme h ingls: Om mani padme hum, om mani padme hungy sus variantes tibetano: om ma ni pe me hungo hum (pronunciacin tibetana donde se refleja la slaba "pad"
se pronuncia [pe]).
chino:n m n b m hng(la transliteracin china usa caracteres pararepresentar aproximadamente sonidos).
coreano:eom mani palmi u (pronunciacin coreana) japons:on mani hatsu mei un (pronunciacin japonesa) mongol: o um maani badmi khum vietnamita: m ma ni bt ni hngo n ma ni bt m hng
Significado e interpretacin [editar]
Los mantras son interpretados de varias maneras por sus practicantes, o simplemente como meras
secuencias de sonidos cuyos efectos caen fuera de una posible definicin estricta. Aunque este mantra
en muchas ocasiones se traduce como "la joya en el loto", en otras se traducira como "Om la joya en elloto Hum."
Un practicante podra expandir el significado del mantra, determinando por ejemplo que las seis slabas
representan la purificacin de los seis reinos de la existencia:
SlabaSeis
ParamltasPurifica
Reino
SamsricoColores
Smbolo de la
Deidad
(Desearles) Que
nazcan en
OmMeditacin /Dicha
Orgullo Deva Blanco SabiduraReino Perfecto dePotala
Ma Paciencia
Envidia / Lujuria
por elentretenimiento
Asura Verde CompasinReino Perfecto de
Potala
Ni Disciplina Pasin / deseo Humano Amarillo
Calidad y actividad
del cuerpo, habla ypensamiento
Dewachen
Pe SabiduraEstupidez /
prejuicioAnimal Azul Ecuanimidad
En la presencia
del Protector(Chenrezig)
Me Generosidad Pobreza / deseo de Reino de los Rojo Dicha Reino Perfecto de
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poseer Pretas Potala
Hung Diligencia Agresin / odioReinoNaraka
NegroCalidad deCompasin
En la presencia
del Trono de Loto
(de Chenrezig)
Definicin en el Karanda Viuja Sutra [editar]
La primera descripcin del mantra que se conoce aparece en el Karandavyuha Sutra, un componente de
ciertos cnones Mahayana tales como eltibetano. Sobre este sutra, el Buda Gautama comenta, "Es elmantra ms beneficioso. Yo mismo llev a cabo esta aspiracin a todos los millones de Budas y
subsiguientemente recib esta enseanza del Buda Amitabha."ver
Definicin del Dalai Lama [editar]
A lo largo de los caminos de Zanskar, el viajero se encuentra frecuentemente con muros en los que est
esculpido el mantra "Om Mani Padme Hum". Estas estructuras ptreas son una compilacin de losas
exquisitamente esculpidas, todas con la misma inscripcin. Segn ladoctrina budista, estos murosdeben ser rodeados desde el lado izquierdo en el sentido de las agujas del reloj.
El XIV Dali Lama escribe as sobre el mantra:
"Es muy bueno recitar el mantra Om mani padme hum, pero mientras lo haces, debes pensar en su significado,
porque el significado de sus seis slabas es grande y extenso... La primera, Om [...] simboliza el cuerpo, habla y
mente impura del practicante; tambin simbolizan el cuerpo, habla y menta pura y exaltada de un Buddha[...]"
"El camino lo indican las prximas cuatro slabas. Mani, que significa "joya", simboliza los factores del mtodo-- la intencin altruista de lograr la claridad de mente, compasin y amor.[...]"
"Las dos slabas, padme, que significan "loto", simbolizan la sabidura[...]"
"La pureza debe ser lograda por la unidad invisible del mtodo y la sabidura, simbolizada por la slaba final
hum, la cual indica la indivisibilidad[...]"
"De esa manera las seis slabas, om mani padme hum, significan que en la dependencia de la prctica de un
camino que es la unin indivisible del mtodo y la sabidura, t puedes transformar tu cuerpo, habla y menta
impura al cuerpo, habla y mente pura y exaltada de un Buddha[...]"
-- S.A. El Decimocuarto Dalai Lama, Tenzin Gyatzo, Om Mani Padme hum
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Definicin de Patrul Rinpoche [editar]
El mantra Om Mani Pdme Hum es fcil de decir pero muy poderoso, porque contiene la esencia de todas lasenseanzas. Cuando dices la primera slaba Om est bendecida para ayudarte a lograr la perfeccin en laprctica de la generosidad. Ma ayuda a perfeccionar la prctica de la tica pura, y Ni ayuda a conseguir laperfeccin en la prctica de la tolerancia y paciencia. Pd, la cuarta slaba, te ayuda a lograr la perfeccin enla perseverancia. Me te ayuda a lograr la perfeccin en la prctica de la concentracin. La sexta y ltima
slaba Hum te ayuda a lograr la perfeccin en la prctica de la sabidura.De esta manera, recitar el mantra ayuda a lograr la perfeccin en las seis prcticas, desde la generosidad hastala sabidura. El camino de las seis perfecciones es el camino seguido por todos los Buddhas de los tres tiempos.Qu puede tener ms significado que recitar elmantra y lograr las seis perfecciones?-- Patrul Rinpoche,Heart Treasure of the Enlightened Ones (Tesoro del Corazn de los Cultos) (ISBN
0-87773-493-3)
Definicin de Karma Thubten [editar]
Karma Thubten Trinley comenta:
"Estas son las seis slabas que evitan la reencarnacin en los seis reinos de la existencia cclica. Se traduceliteralmente a 'OM la joya en el loto HUM'. OM evita la reencarnacin en el reino de dios, MA evita la
reencarnacin en el reino de Asura (Titn), NI evita la reencarnacin en el reino humano, PAD evita la
reencarnacin en el reino animal, MI evita la reencarnacin en el reino de los fantasmas hambrientos, y HUMevita la reencarnacin en el reino del infierno."
OverviewTibetan Buddhists believe that saying themantra (prayer), Om Mani Padme Hum, outloud or silently to oneself, invokes thepowerful benevolent attention andblessings of Chenrezig, the embodimentof compassion. Viewing the written formof the mantra is said to have the sameeffect -- it is often carved into stones, likethe one pictured above, and placed where
people can see them.
Spinning the written form of the mantra around in a Maniwheel (or
prayer wheel) is also believed to give the same benefit as saying the
mantra, and Maniwheels, small hand wheels and large wheels with
millions of copies of the mantra inside, are found everywhere in the
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lands influenced by Tibetan Buddhism.
The Prayer Wheel: Spiritual Technology from Tibet
It is said that all the teachings of the Buddha are contained in thismantra: Om Mani Padme Hum can not really be translated into a
simple phrase or sentence.
It is appropriate, though, to say a little about the mantra, so that people
who want to use it in their meditation practice will have some sense of
what they are doing, and people who are just curious will understand a
little better what the mantra is and why it is so important to Tibetan
Buddhists. We begin in the next section with some information about
the mantra itself.
top of page
The Mantra Om Mani Padme HumThe Manimantra is the most widely used of all Buddhistmantras, and open to anyone who feels inspired to practice it --it does not require prior initiation by a lama (meditation master).
The six syllables of the mantra, as it is often pronounced by Tibetans --
Om Mani Padme Hum -- are here written in the Tibetan alphabet:
Reading from left to right the syllables are:
Om(ohm) Ma(mah) Ni(nee) Pad(pahd)
Me(may)
Hum(hum)
The vowel in the sylable Hu (is pronounced as in the English word'book'. The final consonant in that syllable is often pronounced 'ng' as
in 'song' -- Om Mani Padme Hung. There is one further
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complication: The syllablePadis pronounced Pe (peh) by manyTibetans: Om Mani Peme Hung.
Here's the sound of themantra,chanted by a Tibetan refugee:
Play MantraWindows .wav
Play MantraReal Audio
download player
The mantra originated in India; as it moved from India into Tibet, the
pronunciation changed because some of the sounds in the Indian
Sanskrit language were hard for Tibetans to pronounce.
Sanskritform
Om Mani Padma Hummantra of Avalokiteshvara
Tibetanform
Om Mani Peme Hungmantra of Chenrezig
The True Sound of Truth
An old story speaks about a similar problem. A devoted meditator,
after years concentrating on a particular mantra, had attained enoughinsight to begin teaching. The student's humility was far from perfect,
but the teachers at the monastery were not worried.
A few years of successful teaching left the meditator with no thoughts
about learning from anyone; but upon hearing about a famous hermit
living nearby, the opportunity was too exciting to be passed up.
The hermit lived alone on an island at the middle of a lake, so the
meditator hired a man with a boat to row across to the island. The
meditator was very respectful of the old hermit. As they shared sometea made with herbs the meditator asked him about his spiritual
practice. The old man said he had no spiritual practice, except for a
mantra which he repeated all the time to himself. The meditator was
pleased: the hermit was using the same mantra he used himself -- but
when the hermit spoke the mantra aloud, the meditator was horrified!
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"What's wrong?" asked the hermit.
"I don't know what to say. I'm afraid you've wasted your whole life!
You are pronouncing the mantra incorrectly!"
"Oh, Dear! That is terrible. How shouldI say it?"
The meditator gave the correct pronunciation, and the old hermit was
very grateful, asking to be left alone so he could get started right away.
On the way back across the lake the meditator, now confirmed as an
accomplished teacher, was pondering the sad fate of the hermit.
"It's so fortunate that I came along. At least he will have a little time to
practice correctly before he dies." Just then, the meditator noticed that
the boatman was looking quite shocked, and turned to see the hermitstanding respectfully on the water, next to the boat.
"Excuse me, please. I hate to bother you, but I've forgotten the correct
pronunciation again. Would you please repeat it for me?"
"You obviously don't need it," stammered the meditator; but the old
man persisted in his polite request until the meditator relented and told
him again the way he thought the mantra should be pronounced.
The old hermit was saying the mantra very carefully, slowly, over andover, as he walked across the surface of the water back to the island.
The Common Mani Scripts
The mantra Om Mani Padme Hum is found written in two different
ways in (and on) Maniwheels and on jewelry, etc.: in the ancient
Indian Ranjana script and in Tibetan script:
Tibetan script Ranjana script
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The Meaning of the Mantra
"There is not a single aspect of the eighty-four thousandsections of the Buddha's teachings which is not contained in
Avalokiteshvara's six syllable mantra "Om Mani PadmeHum", and as such the qualities of the "mani" are praisedagain and again in the Sutras and Tantras.... Whether happyor sad, if we take the "mani" as our refuge, Chenrezig willnever forsake us, spontaneous devotion will arise in ourminds and the Great Vehicle will effortlessly be realized."
Dilgo Khyentse Rinpoche-- Heart Treasure of the Enlightened Ones
People who learn about the mantra naturally want to know whatit means, and often ask for a translation into English or some
other Western language. However, Om Mani Padme Hum can notreally be translated into a simple phrase or even a fewsentences.
All of the Dharma is based on Buddha's discovery that suffering is
unnecessary: Like a disease, once we really face the fact that suffering
exists, we can look more deeply and discover it's cause; and when we
discover that the cause is dependent on certain conditions, we can
explore the possibility of removing those conditions.
Buddha taught many very different methods for removing the cause ofsuffering, methods appropriate for the very different types and
conditions and aptitudes of suffering beings. For those who had the
capacity to understand it, he taught the most powerful method of all, a
method based on the practice of compassion. It is known as the
Mahayana, or Great Vehicle, because practicing it benefits all beings,
without partiality. It is likened to a vast boat that carries all the beings
in the universe across the sea of suffering.
Within the Mahayana the Buddha revealed the possibility of very
quickly benefiting all beings, including oneself, by entering directlyinto the awakened state of mind, or Buddhahood, without delay. Again,
there are different ways of accomplishing this, but the most powerful,
and at the same time the most accessible, is to link ones own mind with
the mind of a Buddha.
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In visualization practice we imagine ourselves
to be a Buddha, in this case the Buddha of
Compassion, Chenrezig. By replacing the
thought of yourself as you with the thought of
yourself as Chenrezig, you gradually reduceand eventually remove the fixation on your
personal self, which expands your loving
kindness and compassion, toward yourself and
toward others, and your intelligence and
wisdom becomes enhanced, allowing you to
see clearly what someone really needs and to communicate with them
clearly and accurately.
In most religious traditions one prays to the deities of the tradition in
the hopes of receiving their blessing, which will benefit one in someway. In the vajrayana Buddhist tradition, however, the blessing and the
power and the superlative qualities of the enlightened beings are not
considered as coming from an outside source, but are believed to be
innate, to be aspects of our own true nature. Chenrezig and his love and
compassion are within us.
Chenrezig: The Embodiment of Compassion
In doing the visualization practice we connect with the body and voice
and mind of the Buddha by the three aspects of the practice. By ourposture and certain gestures we connect with the body, by reciting the
words of the liturgy and by repeating the mantra we connect with the
voice, and by imagining the visual form of the Buddha we connect
with the mind.
Om Mani Padme Hum is the mantra of Chenrezig. In the words of
Kalu Rinpoche, "Through mantra, we no longer cling to the reality of
the speech and sound encountered in life, but experience it as
essentially empty. Then confusion of the speech aspect of our being is
transformed into enlightened awareness."
That enlightened awareness includes whatever we might need to
understand in order to save any beings, including ourselves, from
suffering. For that reason the entire Dharma, the entire truth about the
nature of suffering and the many ways of removing it's causes, is said
to be contained in these six syllables.
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Om Mani Padme Hum
"Buddha of great compassion, hold me fast in your
compassion. From time without beginning, beings havewandered in samsara, Undergoing unendurable suffering.They have no other protector than you. Please bless themthat they may achieve the omniscient state of buddhahood.
With the power of evil karma gathered from beginningless time,
Sentient beings, through the force of anger, are born as hell beings
and experience the suffering of heat and cold. May they all be born
in your presence, perfect deity."
The Meditation and Recitation of Four-Armed Chenresig
top of page
Glimpsing a Few More Facets of the MantraThere are many ways to understand the meaning of the mantra.Here are a few of them:
The Transformation of Speech
[An excerpt from The Dharma, by Kalu Rinpoche, from a chapteron The Four Dharmas of Gampopa. ]
"The second aspect of transformation [of confusion into wisdom]
concerns our speech. Although it may be easy to consider speech as
intangible, that it simply appears and disappears, we actually relate to it
as something real. It is because we become so attached to what we say
and hear that speech has such
power.
Mere words, which have noultimate reality, can determine our
happiness and suffering. We create
pleasure and pain through our
fundamental clinging to sound and
speech.
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In the Vajrayana context, we recite and meditate on mantra, which is
enlightened sound, the speech of the [Bhodisattva of Compassion], the
union of Sound and Emptiness. It has no intrinsic reality, but is simply
the manifestation of pure sound, experienced simultaneously with itsEmptiness. Through mantra, we no longer cling to the reality of the
speech and sound encountered in life, but experience it as essentially
empty. Then confusion of the speech aspect of our being is transformed
into enlightened awareness.
At first, the Union of Sound and Emptiness is simply an intellectual
concept of what our meditation should be. Through continued
application, it becomes our actual experience. Here, as elsewhere in the
practice, attitude is all-important, as this story about a teacher in Tibet
illustrates. The teacher had two disciples, who both undertook toperform a hundred million recitations of the mantra of Chenrezi, OM
MANI PADME HUNG. In the presence of their lama, they took a vow
to do so, and went off to complete the practice.
One of the disciples was very diligent, though his realization was
perhaps not so profound. He set out to accomplish the practice as
quickly as possible and recited the mantra incessantly, day and night.
After long efforts, he completed his one hundred million recitations, in
three years. The other disciple was extremely intelligent, though
perhaps not as diligent, because he certainly did not launch into thepractice with the same enthusiasm. But when his friend was
approaching the completion of his retreat, the second disciple, who had
not recited very many mantras, went up on the top of a hill. He sat
down there, and began to meditate that all the beings throughout the
universe were transformed into Chenrezi. He meditated that the sound
of the mantra was not only issuing from the mouth of each and every
being, but that every atom in the universe was vibrating with it, and for
a few days he recited the mantra in this state of samadhi.
When the two disciples went to their lama to indicate they had finishedthe practice, he said, 'Oh, you've both done excellently. You were very
diligent, and YOU were very wise. You both accomplished the one
hundred million recitations of the mantra.' Thus, through changing our
attitude and developing our understanding, practice becomes far more
powerful."
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The Powers of the Six Syllables
The six syllables perfect the Six Paramitas of theBodhisattvas.
Gen Rinpoche, in his commentary on the Meaning of said:
"The mantra Om Mani Pdme Hum is easy to say yet quite powerful,
because it contains the essence of the entire teaching. When you saythe first syllable Om it is blessed to help you achieve perfection in the
practice of generosity, Ma helps perfect the practice of pure ethics,and Ni helps achieve perfection in the practice of tolerance and
patience. Pd, the fourth syllable, helps to achieve perfection of
perseverance, Me helps achieve perfection in the practice of
concentration, and the final sixth syllable Hum helps achieve
perfection in the practice of wisdom.
So in this way recitation of the mantra helps achieve perfection in the
six practices from generosity to wisdom. The path of these six
perfections is the path walked by all the Buddhas of the three times.
What could then be more meaningful than to say the mantra and
accomplish the six perfections?"
The six syllables purify the six realms of existence in suffering.
For example, the syllable Om purifies the neurotic attachment to blissand pride, which afflict the beings in the realm of the gods.
Purifies Samsaric Realm
Om bliss / pride gods
Majealousy /
lust for entertainmentjealous gods
Ni passion / desire human
Pe stupidity / prejudice animal
Mepoverty /
possessivenesshungryghost
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Hung aggression / hatred hell
"Behold! The jewel in the lotus!"
This phrase is often seen as a translation of the mantra.However, although some mantras are translatable, more or less,the Maniis not one of them; but while the phrase is incorrect asa translation, it does suggest an interesting way to think aboutthe mantra, by considering the meanings of the individual words.
H.H. The Dalai Lama has provided just such an analysis, in a Web
page The Meaning of Om Mani Padme Hum.
He concludes his discussion with this synopsis: "Thus the six syllables,
Om Mani Padme Hum, mean that in dependence on the practice which
is in indivisible union of method and wisdom, you can transform your
impure body, speech and mind into the pure body, speech, and mind of
a Buddha."
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