"Chanting mantras works directly on all types of karma ... we can heal various physical, emotional and spiritual conditions" Thomas Ashely-Farrand
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All matter in the universe, in some theories, are nothing but vibrations. Sounds are vibrations. Mantras are vibrations. Mantras are "made of emptiness and rhythm."
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Around the world, in any given moment, millions are chanting mantras. Here's an alphabetical list of mantras.
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I know it’s a form of attachment, but I do carry my mala everywhere. Even after my mala burst spontaneously off my wrist at a restaurant (and here’s me scrambling around saying, “Excuse me, sorry, excuse me…” as I collected 108 beads that had rolled under tables), even after all that, I still wear my […]
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Tara's numerous anecdotal stories of rescues, some very dramatic and very recent, are compelling, and one of the reasons she is loved and praised by millions each day.
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In times of pain, sickness, or stress, my first thought of “remedy” is quiet meditation with the most sacred Medicine Buddha mantra. Inevitably, arthritis pains subsides in my case, and I’ve avoided most of the colds and flus that go around my business meetings— knock on wood. I give Medicine Buddha, exercise and good nutrition […]
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“The Guru Yoga of Lama Tsongkhapa is one of the most outwardly simple yet incredibly powerful spiritual practices to achieve tremendous benefits, including harmony, permanent happiness, complete healing and deep peace,” wrote Tsem Rinpoche in Tsongkhapa, a Simple Guide to a Powerful Practice. Many famous gurus, lamas and teachers—including the Dalai Lama, Lama Zopa Rinpoche, […]
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Buddhist farmers in Fujian Province increased crop yield and grain size with Buddhist Mantras, according to a report in the Global Times. [1] Faithful local Liangshan villagers installed 500 lotus-shaped loud speakers to saturate the crops with empowering mantras. They covered an area 26.7 hectares in scope. Not only was yield increased, pests decreased and grain-size […]
The post Buddhist Mantras Help Crops Grow — Increase Output by Fifteen Percent; Studies Reveal the Power of Mantras to Help Plants — People appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation and News.
Most Buddhists know Tara—simultaneously, a friend, savior, caring Bodhisattva and enlightened being. Hindus consider Her one of the Mahavidyas, or Great Wisdom Goddesses—a role she carries on in Buddhism. To advanced practitioners, she is equally the great Wisdom Mother Prajnaparamita. Yet, at the same time, without contradiction, Tara is the intimate and treasured friend. The Vastness of […]
The post Limitless Tara, Beyond the Green: Buddha, Bodhisattva, Savior, Mother of all the Buddhas, Hindu Maa Tara, Goddess of Many Colors, Consort of Buddhas, Wisdom Mother, Action Hero… appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation and News.
When I need help in a hurry, Tara is the “swift one”—the One I call on first. If I’m in trouble, Green Tara. If I’m sick, White Tara. So far, end of life isn’t top of mind, but if I was concerned about how long I might live to practice dharma, I’d also think of […]
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This weekend, people able to travel to picturesque Owen Sound, Canada, will have a rare opportunity to receive two days of teachings from Archarya Zasep Tulku Rinpoche, a highly realized teacher. A very full teaching plan includes two powerful practices—Mahamudra meditation and the healing practice of Medicine Buddha. (More information>>)
The teachings cover visualization, mantra recitation and meditation, taught by an Internationally respected teacher of the Gelugpa lineage.
Rinpoche is the spiritual guide for Gaden for the West—with several meditation centres across Canada, Australia and the United States. This is a exceptional chance to learn from a teacher of powerful lineage. Rinpoche received many teachings and initiations from other great lamas, legendary teachers such as: Yongzin Trijang Rinpoche, His Holiness Kyabje Ling Rinpoche, Venerable Geshe Thupten Wanggyel, Kyabje Zong Rinpoche, Venerable Lati Rinpoche, Venerable Tara Tulku Rinpoche and Venerable Khalkha Jetsun Dampa Rinpoche. (More about Zasep Tulku Rinpoche>>)
Many great mahasiddhas achieved realizations with Mahamudra meditation. Mahamudra is a profoundly effective form of mindfulness meditation. It can be practiced anywhere and by anyone, and is a practice that does not require any commitments, austerities or even the need for strict retreat. Mahamudra can fit into any schedule and any lifestyle. Although there are advanced implementations and teachings, the practice cultivates the ultimate in mindfulness.
Mahamudra is a spacious practice for the mind, that tends to cultivate natural joy as stress drops away, clearing the mind of obstructions. Mahamudra is famous as an insight practice, and also for it’s ability to transcend problems and defects. Mahamudra includes both Shamatha meditation methods (tranquility practice) and Vipashyana insight meditation.
Medicine Buddha is the first refuge for many Buddhists, from many traditions, who are concerned with their health—or the well-being of others. Tibetan doctors often begin each day with Medicine Buddha practice.
“Medicine Buddha meditation and mantra is a sutra practice, as taught by Shakyamuni Buddha,” we reported in an extensive feature on the Medicine Buddha. “The Medicine Buddha Sutra is known as Bhaiṣajyaguruvaiḍūryaprabhārāja Sūtra (भैषज्यगुरुवैडूर्यप्रभाराज सूत्र). His Lapis Lazuli Pure Land is in the east, but, in fact, he resides in your heart, always ready to help.” (Feature on Medicine Buddha>>)
Students can attend one day, or both. Saturday includes a chanting session, three formal teachings, three meditation sessions, and an opportunity for a question and answer with a great teacher. There are breaks for lunch and dinner (meals aren’t included in the retreat), and the schedule runs from 10am to 9pm.
On Saturday evening only, a special teaching session, Foundations of Practice will be guided by Theodore Tsaousidis, authorized by Rinpoche. Theodore is an experienced and approachable teacher who has helped guide several retreats.
Sunday includes additional chanting, three formal teaching sessions and two meditation sessions, with another opportunity for a Q & A with Rinpoche.
For this event, which is in a hotel, seats are provided. For students preferring a cushion, they are asked to bring their own. (Full retreat schedule details here>>)
Details
Healing the Mind, Healing the Body: Mahamudra Meditation and Medicine Buddha Retreat
Teacher: Archarya Zasep Tulku Rinpoche
Location: Best Western Inn on the Bay
1800 2nd Avenue East, Owen Sound, ON, Canada N4K 5R1
April 11, 10am to 9pm with breaks for lunch and dinner
April 12, 10am to 4pm with lunch break
The post Zasep Tulku Rinpoche teaching in Owen Sound: Weekend Retreat on Mahamudra meditation and the healing practice of Medicine Buddha appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation and Views.
Avalokitesvara is the metaphorical rock star of the Bodhisattvas. “Avalokitesvara, the bodhisattva of compassion, is one of the most important and popular Buddhist deities,” writes Karen Andres in Tibetan Contemplative Traditions. [1] “Avalokitesvara is the personification of compassion… Even the Buddhas cannot estimate Avalokitesvara’s merit. It is said that just thinking of him garners more merit than honoring a thousand Buddhas.”
Now, aside from his sheer popularity, some scientists and scholars believe the practices of Buddhist compassion, and particularly of Avalokitesvara, may help in clinical work with depression and trauma.
“Buddhist traditions see wisdom and Compassion as interrelated—two wings of a bird,” writes Christer Germer and Ronald Siegel in an unlikely source—a psychotherapy-medical text. [3] In the book, various scholars, scientists and clinicians describe how Buddhist compassionate practices can “enhance the treatment of anxiety, depression, trauma, substance abuse, suicidal behavior, couple conflict and parenting stress.”
In other words, the practice of Compassion and Wisdom can change lives. Nor is this a lightweight study on this topic. One reviewer, a PhD at the University or Kentucky reviewed this illuminating book: “This book examines the nature of wisdom and compassion in psychotherapy from every conceivable perspective. Buddhist psychology, neurobiological foundations, psychological research, and clinical applications all receive thoughtful and comprehensive treatment. Clinicians, scholars, teachers, and students interested in the alleviation of human suffering will appreciate this volume, especially its emphasis on the cultivation of mindfulness and loving-kindness skills as paths toward the wisdom and compassion that are so essential to effective psychotherapy.”–Ruth A. Baer, PhD, Department of Psychology, University of Kentucky.
In the foreword, the Dalai Lama was equally enthusiastic: “I am very happy to see that ancient teachings and practices from the Buddhist tradition can be of benefit today when they are employed by Western scientists and therapists. In today’s world, many people turn to psychotherapy to understand what is making them unhappy, and to discover how to live a more meaningful life. I believe that as they come to understand compassion and wisdom more deeply, psychotherapists will be better able to help their patients and so contribute to greater peace and happiness in the world.”
In Wisdom and Compassion in Psychotherapy, an entire section on clinical applications is dedicated to visualizing compassionate Buddha images (normally Avalokitesvara). It is noted that the visualization should be of a compassionat figure “who embodies the qualities of unconditional acceptance, quiet strength and wisdom… beyond human fallibility.” The example they used was Avalokitesvara or Guanyin (the female Chinese form). [3, page 262]
This is called “imagery-based therapies” and entail various methods of internalizing the compassion, including allowing the idealized deity to flow into the Self, or to visualize the Self as the deity. These methods very closely mirror Tibetan Sadhanas, frontal generation of deity and deity as self generation.
Putting aside clinical benefits in medicine and psychotherapy, compassion is one of the defining practices of Buddhism (see Karaniya Metta Sutta at the end of this feature.) All schools of Buddhism emphasize compassion, although “in Mahayana traditions from India, practitioners train extensively in meditations of compassion to empower their minds to realize nonconceptual wisdom, and as nonconceptual wisdom emerges, it is harnessed to strengthen compassion.” This famous Buddhist tradition is idealized and perfected in the living essence of the Bodhisattva of Compassion, Avalokitesvara.
For most people, if you asked them to name only one Bodhisattva, the majority would inevitably identify Avalokitesvara (Chenrezig). The great Bodhisattva is the metaphorical rock star of the Buddhist world because he literally embodies Compassion (with a capital “C”). His popularity is easy to understand in the context of his unlimited, unending compassion.
“Avalokiteshvara, the bodhisattva of infinite compassion and mercy, is possibly the most popular of all Buddhist deities, beloved throughout the Buddhist world. He supremely exemplifies the bodhisattva,” write the Editors of Encyclopedia Britannica. [2]
For Mahayana Buddhists, one name is virtually synonymous with the practice of compassion: “Avalokitesvara could be described as the quintessential Bodhisattva, for he is the Bodhisattva of Compassion, and compassion is the distinguishing mark of the Bodhisattva,” writes Vessantara in his book, A Guide to the Bodhisattvas.[4] Perhaps the most beloved meditation deity amongst Mahayana Buddhists, Avalokitesvara (pronounced Avah-low-key-tesh-vah-ra) is also known as Guan Yin (Kuan Shi Yin) in China, Kanon in Japan, Chenrezig in Tibet, Natha in Sri Lanka, Lokanat in Burma, Lokesvara in Thailand, and by many other names. There are at least 108 forms of Avalokitesvara.
“Avalokitesvara is the figure who embodies this compassion raised the highest power,” Vessantara continues. “As the family protector, the chief Bodhisattva of the Lotus family, he represents the active manifestation in the world of the boundless love and compassion of Buddha Amitabha.”
For many people, who first get to know Mahayana Buddhism, Avalokitesvara is often the first meditation they practice. His mantra, Om Mani Padme Hum, is often the first mantra people think of. In meditating on the Lord of Compassion, we meditate directly on the nature and importance of compassion.
It’s important to understand that Avalokitesvara’s compassion is equally the nature of Wisdom. It is compassionate Avaolokitesvara who expounds in that most important Mahayana Sutra, the Heart Sutra:
“Avalokiteshvara
while practicing deeply with
the Insight that Brings Us to the Other Shore,
suddenly discovered that
all of the five Skandhas are equally empty,
and with this realisation
he overcame all Ill-being.”
[Full Heart Sutra in End Thoughts]
Om Mani Padme Hum is one of the best known mantras, chanted daily by millions around the world. This famous mantra is also simply called “the six-syllable mantra.” In Shinon Buddhism his mantra is On Arurikya Sowaka.
Another important mantra of Avalokitesvara is the Mahakaruna Dharani, the Great Compassion mantra in 82-syllables, which is a treasured mantra chanted in different languages.
Avalokitesvara’s six qualities, which are said to break the hindrances in the six realms of existence are:
Nearly as popular as Avalokitesvara is Tara, who is the embodiment of the activity of compassion, and who manifested—in one lovely origin story—from his tears. In fact, most of the activities we now tend equate to Tara, are also performed by Avaolokitesvara. Or, we can think of Avalokitesvara as the “dynamic duo super heroes” of Compassion.
“As compassionate action is Avalokitesvara’s essence, he is supremely helpful,” writes Karen Andrews in Tibetan Contemplative Traditions. “He can assume any form in order to help sentient beings, and there are descriptions of him appearing as buddhas, brahmanic gods, humans, and animals. In all these forms he does wonderful things to help alleviate the suffering of beings and bring them towards enlightenment. He rescues his followers from fires, from drowning, from bandits, from murder, from prisons. He gives children to female followers who want children. He helps release beings from the three mental poisons of passion, hatred, and delusion. He helpful both on the physical, worldly plain, and on a more psychological or spiritual level.” [1]
All Buddhas and Bodhisattvas are typically visualized during sadhanas as beautiful “bodies of light”, glowing and radiant and often emanating rays of healing or protective or wisdom light. Avalokitesvara, even more so embodies the true, ultimate nature of this compassionate light. This connection is emphasized in his own origin story, as “a ray of light which emanated from Amitabha Buddha.” [1]
Even today, when there are power failures in urban centres, the fear of the dark rises up unconciouslessly for most people. Walking down a dark alley automatically generates a rise in heart rate, a feeling of imminent danger. It’s the “prey” instinct.
In this context, it is natural that Avalokitesvara would be characterized as light. Light brings safety, comfort, nourishes plants, gives us growth, heat and prosperity.
“Avalokitesvara is a luminous being of light, and is repeatedly described as radiating light which shines over all sentient beings and over all corners of the universe, explains Karen Andrews. [1] “Similarly, he sees everything and everyone in all corners of the universe, a fact that is emphasized by his name.” The root meaning of Avaloki is “to see all, to see, to be seen.” Vara means lord.
His ability to be everywhere in the nature of light, allows him to instantly manifest compassionate activity.
Avalokitesvara is a prominent and key character in many sutras, including, importantly, the Prajnaparamita Hrdaya, or Heart Sutra. It is He who expounds the Perfection of Wisdom in its most concise and profound way: “Form is emptiness and emptiness is form; emptiness does not differ from form, form does not differ from emptiness, whatever is emptiness, that is form…”
One of the earliest sutras translated in to Tibetan, the Karanda Vyuha Sutra, is focused on Avalokiesvara, and his mantra Om Mani Padme Hum. He is found in the following Sutras:
In China, Avalokitesvara (known there as Guan Yin or Kuanyin) is, perhaps, by the numbers, the most popular deity in all of Asia. In Tibet, devotion to Chenrezig is so deep that he is considered to be the guardian of the whole country. The Dalai Lama is considered to be one of his many incarnations. “A Tibetan,” Vesantara explains in A Guide to Bodhisattvas, “upon meeting His Holiness [the Dalai Lama], feels himself to be in the presence of the Bodhisattva Avalokitesvara.”
In keeping with the relative nature of form, as expressed in the Heart Sutra, Avalokitesvara can appear in countless forms: male, female, and wrathful. In most of China and Japan Guanyin manifests clearly as a female deity. In Tantric Buddhism he appears in many fierce and wrathful forms, notably Sita Mahakala (White Mahakala).
The most “famous” form of Avalokitesvara is his 1000-armed form, symbolic of his vast compassion, so immense that he needs a 1000 arms to reach out and care for sentient beings (symbolic of unlimited compassion). His visualization is very powerful, as streams of healing and compassionate light flow from the thousand arms, reaching out to all sentient beings everywhere—in every world and realm.
He is “one of the most extraordinary figures in the whole field of Buddhist meditation practice,” writes Vessantara. “The form we see emerging from the blue sky of sunyata is brilliant white, standing erect on a white lotus and a moon mat, and holding to his heart the wish-fulfilling gem of the Bodhicitta. As we look, we see that the figure is surrounded by a vast aura of what appears to be white light. Looking more closely, however, it dawns on us that we are really gazing at a figure with a great many arms which form a tremendous white circle as they stretch out in all directions.”
Importantly, Vessantara adds, “Each of the arms is reaching out to help suffering beings, and from the palm of each hand a beautiful eye gazes down compassionately.”
Although we visualize 1000 arms, we really mean unlimited caring arms reaching out to sentient beings. He also has eleven heads, various forms and colors that symbolize he can manifest in endless forms to suit our needs. There is even a wrathful face at the top, surmounted only by the serenity of his spiritual guru Amitabha Buddha, symbolizing the totality of his compassionate actions, and hinting at his many forms.
The 1000 arms, and the many other forms of Chenrezig all came about because of a great vow the Compassionate Buddha made to deliver all beings from suffering. The origin of the arms and heads is explained in an origin story. Avalokitesvara strived for aeons to free sentient beings from suffering. After aeons of freeing sentient beings, he found the realms were still full of endless suffering. His compassion was so great that his peaceful form was symbolically torn apart, transforming into thousands of arms and many heads and eyes.
In another symbolic story, his tears spontaneously gave rise to Tara, the Mother of Compassionate Action. Together with their spiritual guru Buddha Amitabha, they work tirelessly to benefit all beings.
Kindness is by nature, approachable. Avalokitesvara’s compassion is available to anyone who suffers, even those who are not his followers. It is said that Avalokitesvara cares for all equally, and that he can manifest instantly to anyone in a form they can understand. This may be in the form of an inspirational thought, or as a vivid dream. Or, as a nagging worry in your mind warning you to “turn around it’s not safe.” Or, as a neighbor who sees your house on fire and calls emergency. Or, literally as anything, anywhere, anytime.
Meditating on, or visualizing Avalokitesvara can bring compassion into your life: compassion for others, but equally, compassion for you from others. No special empowerment is required to visualize and meditate on this spectacular being, although it is always useful to obtain meditational instructions from someone who as “realized” the practice. This is normally a qualified teacher, or guru.
In Tibetan Buddhism, empowerment or initiation is often offered “to one and all.” The entirely benign and wondrous loving energy of Avalokesvara carries no risk, even in Tantric practice. Since it is often available, meditators truly interested in bringing the power of compassion into their practice and lives — and, after all, compassion is one of the “two wings of Buddhism” — are encouraged to seek out empowerment from a qualified guru with a proven lineage. (For example, this Tuesday is a rare opportunity to take initiation from the most Venerable Zasep Tulku Rinpoche if you’re near Toronto>>)
In absence of instructions from a qualified teacher, here is one of the simpler, visualized meditations (sadhana) — a nice visualization only loosely based on formal Tibetan sadhanas.
Note: The visualization of Chenrezig is “in front” of you, and very basic, thus not requiring empowerment. Someone who is initiated might visualize themselves as Chenrezig, or other variations as instructed by their qualified teacher.
It is helpful to undertake some preliminaries to set your frame of mind, and to build a little merit. This would normally include:
Refuge
Until I reach enlightenment I take refuge in the Three Jewels: The Buddha, the Dharma and the Sangha. By the virtues of practicing generosities and other perfections, may I attain Enlightenment for the benefit of all sentient beings.
Four Immeasurables
(Note: some people substitute “they” for “we” but usually we are instructed that we must also have compassion on ourselves. We covers both others and ourselves.)
May all beings have happiness and its causes.
May we never have suffering nor its causes,
May we constantly dwell in joy transcending sorrow,
May we dwell in equal love for both near or far.
Offerings
I like to place out seven bowls of clean water, symbolic of purity and compasion as an offering. Otherwise, mentally visualize offerings at the feet of Chenrezig (Avalokitesvara).
Seven Limbs
I prostrate in faith with body, speech and mind;
I make each and every offering, both those actually performed and those mentally transformed;
I declare every non virtuous act since beginningless time;
I rejoice in the virtues of all Holy and Ordinary beings;
Please, Avalokitesvara, remain as our guide through samasara;
Please turn the wheel of Dharma for all sentient beings;
I dedicate my own virtues to cultivate Enlightenment for the benefit of all sentient beings.
This is a visualization of the four-armed Avalokitesvara. Try to visualize as realistically and three dimensionally as possible. However, the deity is always visualized as “the nature of light”.
NOTE: If you have trouble visualizing, just “know” that he is there as described—and see as much as you can, even if it’s only a fleeting glimpse. If all you can see is a glow of white light, this is already a glimpse of the Bodhisattva of Infinite Light. Feel his presence rather than see him if you are not yet able to vividly visualize.
Here, the visualization is written in the first person. If you are pre-recording and playing back, or doing group practice out loud, you could change the “I” to “you.” You can read aloud, or silently, then visualize:
I am floating in an area with nothing but a vast blue sky, spanning all directions, unnaturally clear and vibrant and radiant. Intuitively, I feel this is symbolic of the emptiness of self-nature.
I enjoy the blue sky, allowing my non-senses to reach out to infinity—vast, unending, and horizonless. It is comforting in this non-place— empty of self nature. In this empty, serene sky we can let go of the nightmare of samsara and suffering, for here there is nothing fixed or limited, and nothing to grasp.
Then, in the nature of numinous light, and area in front of me glows brighter and brighter, but it doesn’t hurt to stare at it. The light begins to take form, and I see that it is a stunningly beautiful lotus flower, absolutely perfect in every way, pure white and glowing with unnaturally beautiful light. I can see, as I adjust to the new image, a glowing circular area of white, that seems as luminous and wondrous as an autumn moon. The glow of the moon intensifies again, and in the bright light I see the shape of an even brighter form. This blossoms into the shape of a perfectly-shaped man — a being so beautiful I feel instant and radiant joy.
I know that this is Avalokitesvara, the Bodhisattva of Infinite Compassion. His body resolves, sharper and sharper, the glow fading to reveal a splendid being made entirely of brilliant white light, different shades of white that define a beautiful youthful man, ageless rather than young, of perfect appearance. He has long tresses of blue black hair that cascade over his wide shoulders, although even this glows with light. He has four arms which only add to his appearance of perfection. Brilliant jewels and silks adorn his perfect body.
His two inner hands are clasped near his heart, grasping a astonishing jewel, vast and glowing with it’s own light. I know this is the wish-fulfilling gem. The outer left hand holds a perfect lotus, an achingly beautiful blossom. His outer right hand holds a glowing white crystal mala.
Light is all around the Bodhisattva, beautiful light that heals and reassures everyone it reaches. Nowhere in the universe is out of range of this wondrous light.
Most captivating of all are his eyes. I have never seen more caring eyes. They are eyes that laugh and cry at the same time. His smile is as radiant as the sun.
Then, over his head, I see another figure. A glowing red Buddha. I know this is Amitabha, his spiritual guru-father, the Buddha of Infinite Light. His light is warmer, like a setting sun, but in the nature of boundless love.
As I penetrate the light, at Avalokitesvara’s heart, I see a hotly glowing red light, the red of his father Amitabha. On a lotus and moon throne, is a syllable. A single syllable, representing the essence of Avalokitesvara. This bija mantra is also glowing from Amitabha’s heart. It’s penetrating ruby light shoots out in gentle rays in all directions. Around this seed syllable I can see more letters. It is the mantra Om Mani Padme Hum, each syllable of a different colour, representing the six realms.
Comforting light rays project out from his heart, from the shining syllables and bija letter, and penetrate to all of the six realms. Nothing can escape this compassionate light. I can hear a sound. Om Mani Padme Hum, over an dover. I begin to chant along.
The light and the sound go out to every sentient being in all the universes. The light warms me, empties me of tensions and feelings of negativity. I feel lighter. I know instinctively that all my past negative karma has been extinguished by this nectar light. I am filled with a blissful feeling.
Ending the Meditation
You should hold this meditation in bliss and visualize the cleansing light blessing all beings continuously. Allow your mind to stay in this place free of suffering, free of attachment, free of samsara.
When you are ready to end your meditation, you can visualize making another offering to Avalokitesvara. Most people absorb Avalokitesvara back into themselves. Since this visualization was the nature of your own mind, this peaceful being stays with you, a reassuring, calming, loving, compassionate presence.
This is my favorite translation of the Heart Sutra, by the most Emminent Thich Nhat Hanh:
Avalokiteshvara
while practicing deeply with
the Insight that Brings Us to the Other Shore,
suddenly discovered that
all of the five Skandhas are equally empty,
and with this realisation
he overcame all Ill-being.
“Listen Sariputra,
this Body itself is Emptiness
and Emptiness itself is this Body.
This Body is not other than Emptiness
and Emptiness is not other than this Body.
The same is true of Feelings,
Perceptions, Mental Formations,
and Consciousness.
“Listen Sariputra,
all phenomena bear the mark of Emptiness;
their true nature is the nature of
no Birth no Death,
no Being no Non-being,
no Defilement no Purity,
no Increasing no Decreasing.
“That is why in Emptiness,
Body, Feelings, Perceptions,
Mental Formations and Consciousness
are not separate self entities.
The Eighteen Realms of Phenomena
which are the six Sense Organs,
the six Sense Objects,
and the six Consciousnesses
are also not separate self entities.
The Twelve Links of Interdependent Arising
and their Extinction
are also not separate self entities.
Ill-being, the Causes of Ill-being,
the End of Ill-being, the Path,
insight and attainment,
are also not separate self entities.
Whoever can see this
no longer needs anything to attain.
Bodhisattvas who practice
the Insight that Brings Us to the Other Shore
see no more obstacles in their mind,
and because there
are no more obstacles in their mind,
they can overcome all fear,
destroy all wrong perceptions
and realize Perfect Nirvana.
“All Buddhas in the past, present and future
by practicing
the Insight that Brings Us to the Other Shore
are all capable of attaining
Authentic and Perfect Enlightenment.
“Therefore Sariputra,
it should be known that
the Insight that Brings Us to the Other Shore
is a Great Mantra,
the most illuminating mantra,
the highest mantra,
a mantra beyond compare,
the True Wisdom that has the power
to put an end to all kinds of suffering.
Therefore let us proclaim
a mantra to praise
the Insight that Brings Us to the Other Shore.
Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!
Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!
Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!”
One of the early Pali Sutta’s, the Karaniya Metta Sutta, expounds concisely on the Buddha Shakyamuni’s words on Loving-Kindness (Metta)—thoughts which are universal to all schools of Buddhism (and to many non-Buddhists):
This is what should be done
By one who is skilled in goodness,
And who knows the path of peace:
Let them be able and upright,
Straightforward and gentle in speech,
Humble and not conceited,
Contented and easily satisfied,
Unburdened with duties and frugal in their ways.
Peaceful and calm and wise and skillful,
Not proud or demanding in nature.
Let them not do the slightest thing
That the wise would later reprove.
Wishing: In gladness and in safety,
May all beings be at ease.
Whatever living beings there may be;
Whether they are weak or strong, omitting none,
The great or the mighty, medium, short or small,
The seen and the unseen,
Those living near and far away,
Those born and to-be-born —
May all beings be at ease!
Let none deceive another,
Or despise any being in any state.
Let none through anger or ill-will
Wish harm upon another.
Even as a mother protects with her life
Her child, her only child,
So with a boundless heart
Should one cherish all living beings;
Radiating kindness over the entire world:
Spreading upwards to the skies,
And downwards to the depths;
Outwards and unbounded,
Freed from hatred and ill-will.
Whether standing or walking, seated or lying down
Free from drowsiness,
One should sustain this recollection.
This is said to be the sublime abiding.
By not holding to fixed views,
The pure-hearted one, having clarity of vision,
Being freed from all sense desires,
Is not born again into this world.
NOTES
[1] Avalokitesvara and the Tibetan Contemplation of Compassion, Karen M. Andrews, May 1993
[2] Avalokiteshvara, Encyclopedia Britannica
[3]Wisdom and Compassion in Psychotherapy: Deepening Mindfulness in Clinical Practice, Christopher K. Germer and Ronald D. Siegel (Guilford Publications)
[4] A Guide to the Bodhisattvas (Meeting the Buddhas) by Vedssantara (Windhorse Publications)
The post Avalokitesvara compassion practices can “enhance treatment of anxiety, depression, trauma” say some scientists and clinicians. For the rest of us, his compassion brings us closer to bliss and wisdom. appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation and Views.
Originally written and published by Lee Kane of Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.
“In my opinion, having the opportunity to practice the guru yoga of the great holy being Lama Tsongkhapa, is more fortunate than having the chance to receive and practice other Dharma teachings,” wrote Lama Zopa Rinpoche, in the book Guru Yoga.
“After I pass away and my pure doctrine is absent,
You will appear as an ordinary being,
Performing the deeds of a Buddha
And establishing the Joyful Land, the great Protector,
In the Land of the Snows.”-Buddha Shakyamuni in the Root Tantra of Manjushri
Many famous gurus, lamas and teachers — including the Dalai Lama, (two videos from His Holiness below), Lama Zopa Rinpoche, Zasep Tulku Rinpoche, and most Tibetan Gelugpa teachers — teach this very powerful, yet accessible practice. The practice does not require initiation or empowerment—although the guidance of a teacher and initiation are beneficial.
CONTENTS
Lama Tsongkhapa.
Kyabje Lama Zopa Rinpoche advised, “If one keeps even a drop of the nectar of the name of this holy being Lama Tsongkhapa in a devotional heart, it plants the seed of liberation and one receives the fortune to practice and enjoy happiness from this life up to enlightenment.”
Lama Tsongkhapa is a “Buddha of our times” in the Gelug Vajrayana tradition. As an enlightened being, Buddha Tsongkhapa has the same realizations as all of the Conquerors (Buddhas). His practice is very powerful, in part, because he was an emanation of Avalokitesvara (compassion), Manjushri (wisdom), and Vajrapani (power). Famously, Lama Tsongkhapa wrote the three volume Lam Rim Chenmo text: The Great Treatise on the Stages of the Path to Enlightenment (see below), books on Lamrim that numerous serious practitioners read, reread and refer to throughout their lives.
Beautiful Tangkha of Lama Tsongkhapa, the founder of the Gelug school of Tibetan Buddhism, who is considered to be an Enlightened Buddha. Lama Tsongkhapa in centre, his two “spiritual sons” (disciples) close by his knees, Shakyamuni Buddha top centre.
He is visualized as a wise and kind guru, smiling and beautiful, with a tall yellow pandit’s hat, seated on a lotus throne, with all the marks and signs of a Buddha. His kind, smiling visage makes him approachable to many new to His practice, while his authority as a great Sage makes him reliable and beneficial.
His Holiness the Dalai Lama teachings on Lama Tsongkhapa, Commentary on Lam Rim Chenmo:
Tsongkhapa (Je Tsong-kha-pa Blo-bzang grags-pa) (1357-1419) is considered, by millions, to be a great sage. Shakyamuni, the historical Buddha, is the great Sage of our times, the Enlightened Buddha. Padmasambhava (Guru Rinpoche), another enlightened sage, foretold Tsongkhapa’s coming.
Tsongkhapa famously wrote numerous authoritative texts, and notably the Lamrin Chenmo. His teachings rejuvenated Buddhism at a time when it fell into degenerate beliefs, and fused Sutra practices with Tantra. Tsongkhapa’s teachings instilled such belief and practice in Tibetan Buddhists that it had a profound impact on the history of Asia. Practices Tsongkhapa taught found their way into China, Japan, Korea, India and ultimately around the world.
Lama Tsong Khapa
“Both Buddha Shakyamuni and Guru Rinpoche prophesied Tsongkhapa’s birth and attainments,” wrote Alexander Berzin, August 2003, partly based on a discourse by Geshe Ngawang Dhargyey, Dharamsala, India. “Buddha prophesied Manjushri would be born as a boy in Tibet, would found Ganden monastery, and would present a crown to [Buddha’s] statue… Guru Rinpoche also prophesied a monk named Lozang-dragpa would be born near China, would be regarded as an emanation of a great bodhisattva…”
In the Manjushri Root Text Buddha says, “After I have passed away, you will in the form of a child perform the actions of buddha.”
HH the Dalai Lama iln front of a sacred tangkha depicting Lama Tsongkhapa. Lama Tsongkhapa founded the Gelug Tibetan school of Buddhism, to which His Holiness belongs.
Daily Lama Tsongkhapa’s Guru Yoga makes it easier for us to develop compassion, and let go of anger. It is a short practice, ideal for busy people with little time to meditate.
Many Gelugpa teachers advocate Lamrim and foundation practices, including Lama Tsongkhapa and Vajrasattva practice. For example, the students of teacher Venerable Zasep Tulku Rinpoche, are taught in the “Guidelines for Students” to study sutra, tantra, Mamhamudra, Lam Rim Chen Mo, and deity yoga: “This is the order… Lama Tsongkhapa including Manjushri, Chenrezig, Vajrapani” followed by other Kirya Tantra deity practices.
Zasep Tulku Rinpoche teaching at Gaden Choling. To his right are Buddha Shakyamuni and in front, Lama Tsongkhapa. Rinpoche emphasizes the importance of Lama Tsongkahapa, Lamrim and foundation practices (Ngondro).
The mantra of Lama Tsongkhapa, which can be spoken by anyone, is:
OM AH GURU VAJRADHARA SUMATI KIRTI SIDDHI HUM
The Migstema Tsongkhapa mantra chanted by Chanted by Lama Ngawang Thogmey. Recorded in san Antonio, Texas.
The Migstema mantra can also be spoken and visualized by anyone for great benefits:
MIG MEY TZE WAY TER CHEN CHENREZIG
DRI MEY KHYEN PI WANG PO JAMPAL YANG
DU PUNG MA LU JOM DZEY SANG WEY DAG
GANG CHENG KE PEY TSUG GYEN TSONGKHAPA
LO SANG TRAG PEY SHAB LA SOL WA DEB
This can also be spoken in English, although it tends to be easier to memorize, chant and empower in the Tibetan. The English reads as:
Objectless compassion, Cherezig
Lord of stainless wisdom, Manjushri,
Conquering mara’s hordes, Vajrapani,
Crown jewel of the Sages of the Land of Snows, Tsongkhapa,
Losang Drakpa, at your feet, I pray.
Some teachers say that the Migstema mantra is so very powerful because it combines the great mantras of Avalokitesvara (Chenrezig), Manjushri and Vajrapani:
Objectless compassion, Cherezig OM MANI PADME HUM
Lord of stainless wisdom, Manjushri OM AH RA BA TSA NA DHI
Conquering mara’s hordes, Vajrapani OM VAJRAPANI HUM
Crown jewel of the Sages of the Land of Snows, Tsongkhapa,
Losang Drakpa, at your feet, I pray.
Lovely statue of the great sage Lama Je Tsong Khapa.
The short Guru Yoga of Lama Tsongkhapa, on one level, contains all the 84,000 teachings of Lord Buddha. As the practice is short, it is easy to memorize, and quick to practice — ten minutes from beginning to end if you don’t pause to meditate or to chant extra mantras.
In the very precious Tibetan Buddhist tradition, practices always incorporate all three of the body, speech and mind. For example:
As always, with any traditional Mahayana practice, there are common elements with all practices, including:;
This version, excerpted from Gaden Choling/ Gaden for the West practice assembled under the guidance of His Eminence Zasep Tulku Rinpoche. [1]
Refuge and Bodhichitta
Say three times:
I take refuge in the Buddha, the Dharma, and the Sangha,
Until I attain enlightenment.
By the merit accumulated from practicing generosity and the other perfections,
May I attain Enlightenment in order to benefit all sentient beings.
Cultivating Four Immeasurable Attitudes
Say three times:
May all beings have happiness and its causes,
May all beings be freed from suffering and its causes;
May all beings constantly dwell in joy transcending sorrow;
May all beings dwell in equal love for those both close and distant.
Usually we visualize at least Lama Tsongkhapa (centre) and his two disciples immediately in front of him.
Visualization and Practice
Speak aloud and visualize:
From the heart of the Protector of the hundreds of deities of the the Joyful Land,
To the peak of a cloud which is like a cluster of fresh, white curd,
All-knowing Losang Dragpa, King of the Dharma,
Please come to this place together with your two chief disciples.
In the space before me on a lion throne, lotus, and moon,
The Venerable Gurus smile with delight.
Supreme Field of Merit for my mind of faith,
Please remain for a hundred aeons to spread the teaching.
Seven-Limbed Prayer
Now that you’ve invited and visualized, perform the seven-limbed prayer with all your heart:
Prostrations
Your minds of wisdom realize the full extent of objects of knowledge,
Your eloquent speech is the ear-ornament of the fortunate,
Your beautiful bodies are ablaze with the glory of renown.
I prostrate to you, whom to see, to hear, and to remember is so meaningful.
Offerings
Pleasing water offerings, various flowers,
Sweet-smelling incense, lights, scented water and so forth,
A vast cloud of offerings both set out and imagined,
I offer to you, Supreme Field of Merit.
Declarations
Whatever non-virtues of body, speech and mind
I have accumulated since time without beginning,
Especially transgressions of my three levels of vows,
With great remorse I declare each one from the depths of my heart.
Rejoicing
In this degenerate age you strove for much learning and accomplishment.
Abandoning the eight worldly concerns, you made your leisure and endowment meaningful.
Protector, from the very depths of my heart,
I rejoice in the great wave of your deeds.
Request for Dharma Teachings
From the billowing clouds of wisdom and compassion
In the space of your Enlightened minds, venerable and holy Gurus,
Please send down a rain of vast and profound Dharma
Appropriate to the disciples of this world.
Request to Remain
May your Vajra Body, created from the purity of clear light,
Free of the rising and setting of cyclic existence,
But visible to the ordinary viewer only in its unsubtle, physical form,
Stay on unchanging, without waning, until samsara ends.
Dedication
Through the virtues I have accumulated here,
May the teachings and all living beings receive every benefit. Especially may the essence of the teaching
Of Lama Je Tsong Khapa shine forever.
Short Mandala Offering
Mandala offerings from the heart are important. Visualize offering these offering objects as you say:
This mandala is built on a base resplendent with flowers, saffron water and incense,
Adorned with Mount Meru, the four lands, the sun and full moon.
By offering this pure mandala to you assembly of Buddhas here before me,
May all living beings experience pure happiness and be reborn in pure lands.
The objects of desire, aversion and ignorance,
Friend, enemy, and stranger, my body and all possessions,
These I offer without clinging for your enjoyment, Please bless me and all living beings to be released
From the three poisonous minds
OM IDAM GURU RATNA MANDALA KAMNIR YATAYAMI
I send forth this jewelled mandala to you, precious gurus.
Mantra and Migstema
Visualize as instructed by your teacher, or for a basic visualization you can visualize healing light going out to all sentient beings (including yourself) from the heart of Lama Tsongkhapa:
MIG.ME TZE.WAI TER.CHEN CHEN.RE.ZIG
DRI.ME KYEN.PAI WANG.PO JAM.PEL.YANG
DÜ.PUNG MA.LÜ JOM.DZE SANG.WAI DAG
GANG.CHEN KAY.PAI TZUG.GYAN TSONG.KHAPA
LO.ZANG DRAG.PAI ZHAB.LA SOL.WA DEB
You are Avalokitesvara, great treasure of unimaginable compassion,
And Manjushri, master of flawless wisdom,
And Vajrapani, Lord of the Secret and destroyer of hordes of maras without exception.
Tsong Khapa, crown jewel of the sages of the land of snows,
Lozang Dragpa, I make requests at your lotus feet.
MANTRA 7, 21, 108 or as many recitations as you can
Requests
Glorious, precious root Guru,
Please come to the lotus and moon seat at my crown,
And in your great kindness, please remain with me.
Please bestow upon me the blessings of your body, speech and mind.
Glorious, precious root Guru,
Please descend to the lotus and moon seat in my heart,
And in your great kindness, please remain with me.
Please grant me the common and supreme realizations.
Glorious, precious root Guru,
Please remain on the lotus and moon seat in my heart,
And in your great kindness, please remain with me.
Please remain until I achieve the essence of Enlightenment.
Dedication
By this virtue may I quickly
Attain the state of a Guru-Buddha (Enlightenment),
And then may I lead every being,
without exception, into that state.
May the most precious and supreme bodhicitta awakening mind
Which has not yet been generated now be generated.
And may the precious mind of bodhicitta which has been generated
Never decline, but always increase.
Tsongkhapa’s writings, particularly his The Great Treatise On The Stages Of The Path To Enlightenment, helped re-invigorate the practices of Vajrayana Buddhism, and has been read and studied by countless students. Now, translated into English, in three volumes, The Great Treatise On The Stages Of The Path To Enlightenment is accessible to English-speaking peoples for the first time.
Dalai Lama introduces extensive teachings in Tsongkhapa and Lamrim:
“Of the many works of the Tibetan master Tsongkhapa, none compare in terms of popularity and breadth of influence with his Great Treatise on the Stages of the Path to Enlightenment (Lamrim Chenmo), which has been treasured by practitioners and scholars alike for centuries,” wrote His Holiness the IVth Dalai Lama.
The Great Treatise On The Stages Of The Path To Enlightenment is an English translation, eagerly awaited by English-speaking devotees. The translation took years and was undertaken by the Lamrim Chenmo Translation Committee to their great merit.
“What distinguishes it as one of the principal texts of Mahayana Buddhism is its scope and clarity. It expounds the entire path from the way one should rely on a spiritual teacher, which is the very root, right up to the attainment of Buddhahood, which is the final fruit. The various stages of the path are presented so clearly and systematically that they can be easily understood and are inspiring to put into practice.”
Lama Tsongkhapa.
By Gyalwa Mikyo Dorje, the Eighth Karmapa (1507 – 1554)
Once when Gyalwa Mikyo Dorje was travelling through the Charida Pass, thoughts of the incomparable Tsongkhapa welled up within him. Overcome by profound faith, he was moved to compose the above poem.
At a time when nearly all in this Northern Land
Were living in utter contradiction to Dharma,
Without illusion, O Tsongkhapa, you polished the teachings.
Hence I sing this praise to you of Ganden Mountain.
When the teachings of the Sakya, Kargu, Kadam
And Nyingma sects in Tibet were declining,
You, O Tsongkhapa, revived Buddha’s Doctrine,
Hence I sing this praise to you of Ganden Mountain.
Manjushri, the Bodhisattva of Wisdom, gave to you
Special instructions on the thought of Nagarjuna.
O Tsongkhapa, upholder of the Middle Way,
I sing this praise to you of Ganden Mountain.
“Mind and form are not empty of their own natures
But are empty of truly existent mind and form”,
You, O Tsongkhapa, are Tibet’s chief exponent of voidness,
Hence I sing this praise to you of Ganden Mountain.
In merely a few years you filled
The land from China to India
With peerless holders of the saffron robes.
Hence I sing this praise to you of Ganden Mountain.
Those who become your followers
And look to you and your teachings
Are never again disappointed or forsaken.
Hence I sing this praise to you of Ganden Mountain.
The trainees who walk in your footsteps
Breath the fresh air of the Great Way.
They would die for the good of the world.
Hence I sing this praise to you of Ganden Mountain.
Anyone who disparages your doctrine must face
The terrible wrath of the Dharma protectors.
O Tsongkhapa, who abides in truth’s power,
I sing this praise to you of Ganden Mountain.
In person and in dreams you come to those
Who but once recollect your image.
O Tsongkhapa, who watches with compassionate eyes.
I sing this praise to you of Ganden Mountain.
In order to civilize men and spirits you spread
Your teachings through Kham, Mongolia and Turkestan:
O Tsongkhapa, subduer of savages,
I sing this praise to you of Ganden Mountain.
For men coarse and far from the Way, you dispel
Mental clouds, evils and bad karma.
O Tsongkhapa, who bestows quick progress,
I sing this praise to you of Ganden Mountain.
Those who take heartfelt Refuge in you,
Even those with no hope for now or hereafter,
O Tsongkhapa, have their every wish fulfilled.
Hence I sing this praise to you of Ganden Mountain.
Having exposed false teachings transgressing
The excellent ways well shown by Buddha,
You firmly established your Bold Doctrine.
Hence I sing this praise to you of Ganden Mountain.
Manifesting sublime austerity and discipline,
The form and fragrance of your life was incomparable.
O Tsongkhapa, controlled one pleasing to the Buddhas,
I sing this praise to you of Ganden Mountain.
By the strength of the sons of your lineage
And by my having faithfully offered this praise,
May the enlightened activity of Buddha Shakyamuni
Pervade the earth for ages to come.
A wonderful master thanka depicting Lama Tsongkhapa
Lama Zopa Rinpoche’s Dedication:
From the merits collected by doing this work, transmitting Lama Tsongkhapa’s pure teaching — the heart of the 84,000 teachings of Buddha — into a western language, in a way as close as possible to the words and the meaning of the root text;May this be most beneficial for all sentient beings, bringing kind mother sentient beings — whose lives are lost, under the control of karma and delusion, totally enveloped in the darkness of ignorance — to the achievement of enlightenment as quickly as possible.
May anyone who merely sees this text, reads this text, teaches this text, hears about this text, or keeps this text thereby actualize indestructible guru devotion, seeing the Guru as Buddha, and train well in the three common principles of the path, actualize the two stages, and achieve the unified state of Vajradhara as soon as possible. May he or she especially generate loving kindness, the compassionate thought, and bodhicitta and immediately become a source of peace and happiness for all sentient beings, especially in this world, and may all war, famine, disease, sickness, epidemics, torture, poverty, and the dangers of fire, water, wind, and earthquakes immediately cease so that no one will experience any of these undesirable circumstances ever again.
May the pure teachings of Lama Tsongkhapa flourish continuously and spread in all directions.
The post Lama Tsongkhapa: A Short, Powerful Practice Helps Bring Compassion, Wisdom, Good Fortune, and Healing appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.
Originally written and published by Lee Kane of Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.
Negative karma earns a sort of “compound interest” that rapidly accumulates if you don’t purify daily — not just ordinary interest, but usury levels a loan shark could appreciate. Even if you are generous and create endless merit each day, negative Karma can still — to use our analogy — bring us down to a negative Karmic “net worth.”
According to the Lama Zopa, Karmic debt like Usury:
“If you don’t purify it in this way your negative karma will keep doubling and re-doubling day by day, week by week, month by month, and year by year up to the end of your life and even one day’s negative karma will become as huge and heavy as a mountain—–in time, even one atom of unpurified negative karma can swell to the size of the Earth.” [1]
To make matters worse, it is virtually impossible to avoid negative karma day-to-day. According to the highly realized teacher Zasep Tulku Rinpoche, in explaining why we need Vajrasattva practices:
“When you walk, or when you drive a car, insects are crushed. Unintentionally, we hurt sentient beings. Or, even just eating food —– doesn’t matter whether you’re vegetarian or not —– you’re harming sentient beings, because the farmers, they kill some insects and animals. So, even if you’re a vegetarian, you’re still involved with killing. There’s no such thing as perfect livelihood. Nobody has that, as long as you’re living on this earth.” [4]
Although this sounds depressing, Vajrasattva practice (and other purification practices), are a remedy to these negative karmas we inevitably earn. With this simple practice, we can balance our karmic books.
Vajrasattva is visualized as a beautiful youth glowing with purifying white light.
Virtually all of the realized masters practiced purification. If it’s good enough for the great Atisha, it’s good enough for any Tibetan Buddhist. Atisha was famous for purifying any negative Karma immediately.
“Even in public or when riding his horse, as soon as he noticed a breach of his ethics, he would stop what he was doing, drop to one knee and then and there, purify it with the four opponent powers –– the powers of dependence, regret, remedy, and restraint.” [2] —– Gyoto Foundation.
Another famous story, is the story of the ant and Buddha’s disciple Nagarjuna. Even in the time of Buddha, one of his disciples accidentally stepped on an ant. Zasep Rinpoche, in a teaching on Vajrasattva, reassured students: “What can you do? Things like that happen. We create negative physical karma.” Vajrasattva practice “removes the negative karmas. You are purified.”
In Nagarjuna’s case, he purified this karma through his own death. In Tibetan Buddhism, using the four opponent powers, and especially Vajrasattva practice, there’s a less fatal way to purify past negative karmas.
Vajrasattva is visualized as a beautiful glowing deity made of light.
“All schools of Tibetan Buddhism consider the preliminary practice of Vajrasattva to be necessary,” writes Rob Preece, a psychologist and teacher, in his book Preparing for Tantra.[3] Vajrasattva Practice, the best known method of practicing the “four opponent powers” — is taught by most Tibetan Buddhist teachers as one of the critical foundation practices — one we cannot do without. Each of the foundation practices — refuge, bodhichitta, prostrations, mandala offerings, Guru yoga, Vajrasattva practice — are designed, with precision, to target aspects of practice we all need, as Buddhists, to progress towards Enlightenment.
Gelek Rimpoche emphasized this point in his book Karma:
“We have to take care of all negative forces, no matter how small they may be, no matter how weak they be. If we don’t take care of them, they will have their result.” Yet there is a way to mitigate the negative effects. Rimpoche explained, “negative karmas can be washed away by applying the four powers.” [5]
Whether Buddhist or not, the four opponent powers are easily acknowledged as an “effective” method, from both a human — and a psychological — point of view, to remedy the harm caused by negative actions. The opponent powers, as described by Venerable Thubten Chodron, are:
Advanced visualizations of Vajrasattva include his consort, representing the Wisdom of Emptiness.
The order is often stated differently, as is the language. The great Lati Rinpoche gave the four opponent powers as:
Vajrasattva practice distills the key element of purification — the four opponent powers — and provides a powerful visualization and mantra focus to magnify those powers of regret.
Lama Zopa Rinpoche, in The Benefits of Vajrasattva Practice wrote:
“The Vajrasattva purification practice, which is more powerful than negative karma, can prevent you from experiencing the problems that negative karma would otherwise bring you. Thus, the practice of purification is one of the most important solutions to our problems and is extremely necessary, even for people who believe that we have only one life.” [1]
From a more psychological point-of-view, Rob Preece writes: “In order to cleanse the mind, we tap into an aspect of our innate purity, namely, Vajrasattva … when we understand this symbol, we see why this practice can be such a powerful and transformative process. It is like tapping into a natural source of health and using it to burn away sickness. It is like lighting a powerful fire of brilliant white heat that burns away the darkness of obscuration from the mind.”
Arguably, Vajrasattva practice could be the most important of foundation practices, since. Even if we’re accumulating vast merit (achieved through altruism, Bodhichitta and Mandala offerings, for example), we still have to deal with the laws of “cause and effect” — karma. To use a real world example, even if we’re earning lots of money, we still have to pay down our debts to realize stability. In Vajrayana, progress in practice relies on purification of negative karma (paying down the debt). Both Ngondro (foundation practices) and Lamrim teachings stress the importance of working on Vajrasattva purification every day.
Chanting the Vajrasattva Mantra is a powerful purifying practice. (See mantra text below):
As Lama Zopa Rinpoche advised, every day before bed, we should do a Vajrasattva meditation to purify any of the day’s negativities — such as the ant we stepped on in our garden.
For the serious student, as a foundation practice in Vajrayana, the teacher might ask you to do a formal retreat, to purify all past negativities. This would involved 100,000 repetitions of the long Vajrasattva mantra while visualizing purifying energy entering the body. Purification, combined with intention and visualization is a potent combination.
Lama Yeshe once explained to Rob Preece why he should do a Vajrasattva retreat:
“If you just get a taste of the mind’s clear nature, then it is so worthwhile.” [3]
For any student with a Yidam practice, normally a Vajrasattva recitation is included in the Sadhana’s to “compensate for any mistakes.”
The ultimate answer is, anywhere, anytime. There isn’t a day that passes where a human being unintentionally accumulates little negative karmic accumulations. Reciting the 100 syllable Vajrasattva mantra while driving or in the shower or on a walk (where you might step on that ant!) — all are appropriate.
Psychologically, Vajrasattva practice is soundly based. Firstly, the four Rs of Regret, Restoring, not Repeating and Remedial action are very firmly grounded in psychology.
In addition to the four Rs, in common with all Vajrayana practices, the visualization of Vajrasattva (often in union with his consort, representing the union of compassion and wisdom) is ultimately based on “emptiness.” Most deities arise in our minds from emptiness. Ultimately, where there is emptiness, there are no afflictions, no obscurations, no negative Karmas.
Vajrayana practice, at one level, is all about helping deconstruct our incorrect assumptions about the nature of reality. In doing so, as we come to realize that all things are interdependent and ultimately empty of a true self, we remove attachments and afflictions — the cause of our negative karmas.
Vajrasattva practice is only one of the possible remedial actions. At one level, purification arises from positive actions — at least the remedial action aspect. In other words, as long as we regret, restore and vow not to repeat, any positive action can provide the remedial action.
The six recommended remedial actions are:
The supreme method, Vajrasattva practice, includes elements of all six. You recite, meditate on emptiness, contemplate sacred art, make offerings, and recite the name of Buddhas (Vajrasattva and consort).
Venerable Thubten Chodron said, in a talk on Negative Karma,
“These are six remedial actions that are specifically spelt out, but in actual fact, any positive action we do—reading a Dharma book, coming to class, studying, doing some meditation, doing community service—–they all become remedial actions. Lama Zopa was saying one of the best ways to purify is to take precepts, because if you take a precept not to do something, then you are actively not doing it and you’re purifying that negative karma.” [6]
Listen to Teachings on the Essence of Vajrasattva from Khenpo Sherab Sangpo:
There are many ways to practice purification. Vajrasattva practice also can be practiced in different ways, as long as, somehow, we combined the four powers.
The most basic suggestion is to simply think of regret, take refuge, vow not to repeat and then apply one remedial action, such as the mantra of Vajrasattva. Below, is Vajrasattva’s 100 syllable mantra (which should be recited at least 21 times, preferably more). The version here includes the English interpretations as suggested by the Bodhicitta Sangha: [7]
oṃ Vajrasattva
The most excellent exclamation of praise, the qualities of Buddha’s holy body, speech, and mind; all that is precious and auspicious. Vajrasattva, you whose wisdom is inseparable bliss-emptiness,samayam anupālaya
And whose pledge must not be transgressed, lead me along the path you took to enlightenment,vajrasattva tvenopatiṣṭha
Make me abide close to your holy vajra mind,dṛḍho me bhava
Please grant me a firm and stable realization of the ultimate nature of phenomena,sutoṣyo me bhava
Please grant me the blessing of being extremely pleased and satisfied with me,supoṣyo me bhava
Bless me with the nature of well-developed great bliss,anurakto me bhava
Bless me with the nature of love that leads me to your state,sarvasiddhiṃ me prayaccha
Please grant me all-powerful attainments,sarvakarmasu ca me cittaṃ śreyaḥ kuru
Please grant me all virtuous actions and your glorious qualities,hūṃ
Seed syllable of the vajra holy mind, the heart essence and seed syllable of Vajrasattva,ha ha ha ha hoḥ
Seed syllables of the four immeasurables, the four empowerments, the four joys, the four kayas, and the five wisdoms,bhagavan sarvatathāgatavajra
You, who are the vajra of all who have destroyed every obscuration, of all who have attained all realizations, of all who have passed beyond suffering, and of all who have realized emptiness and know things just as they are,mā me muñca
Do not abandon me,
vajrī bhava
Grant me the nature of indestructible union, the realization of your vajra nature,mahāsamayasattva
You, the great pledge being with the holy vajra mind,āḥ
Make me one with you.
Syllable of uniting in non-duality.hūṃ
Syllable of the wisdom of great bliss.phat
Syllable that clarifies the wisdom of inseparable bliss-emptiness and destroys the dualistic mind that obstructs realization.
In more formal Vajrasattva practice, we visualize purifying karmas of the body, karmas of the speech and karmas of the mind:
By incorporating the four powers into practice, we definitely involve the mind. Mantra definitely adds in the element of speech. Visualization, typically, is meant to help purify the body.
How does visualization purify body? His Eminence Jamgon Kongtrul Rinpoche the Third put it this way: “What is the purpose of Vajrayana practice? Purifying one’s impure perception of all appearances and experiences.”
When practicing Vajrayana visualization, the visualized Enlightened Being arises from emptiness, helping us understand the all-important concept of Sunyata.
“When you do these practices, this “I” —– ordinary man or woman ego —– is already gone,” said His Eminence Zasep Tulku Rinpoche. [8]
The simplest complete Vajrasattva practice would include refuge in the Three Jewels, a statement of regret, a vow not to repeat, a visualization of Vajrasattva and a glorious glowing white deity, and the mantra. As the mantra is chanted, we visualize glowing white light (or white nectar) flowing from Vajrasattva’s Holy body into our own. Alternately, in more advanced practices, Vajrasattva would be in union with his consort, representing Emtpiness and Wisdom. As the white light fills us, negativities, visualized as dark smoke, or sludge, or any negative substance, is expelled.
The visualization is not disimilar to visualization practices used in the treatment of diseases such as Cancer. These meditations have proven in various trials, to be effective for some people. In these meditation, the cancer is visualized as “burned up” or expelled by white light.
Vajrasattva’s purifying light.
To embellish slightly, the practice is expended into:
For example, as recommended by the great Lati Rinpoche, expelling downwards can be thought of this way:
“Imagine the nectars and light rays descend from above through your body. They flow down and wash away all the negativities of your body and obscurations in the form of black, ink-like liquids that come out of the anus, the secret organ, and from the pores of your body. Illness in the form of blood, phlegm and pus and harmful spirits, and interfering forces in the form of frightening animals like scorpions and snakes come out from the orifices of the lower part of your body. When a volcano erupts, the lava washes away all the trees and things in that place. Likewise, the nectar forcefully washes away all negativities.”
Typically, we speak our intentions aloud in Buddhist practice, recognizing the power of Speech. By combining some of the purifying visualizations above, we can add words to empower our practice of purification. As recommended by Venerable Thubton Chodron: [10]
While visualizing Vajrasattva (refer to embedded images) as a divine white glowing body made of light say the refuge three times:
I take refuge in the Three Jewels. I will liberate all sentient beings and lead them to enlightenment. Thus, I perfectly generate the mind dedicated to attaining enlightenment for the benefit of all sentient beings.
Then, express the power of regret, by making a request of Vajrasattva:
O Bhagavan Vajrasattva, please clear away all negative karma and obscurations of myself and all living beings and purify all degenerated and broken commitments.
To include the power of remedial action, visualize purifying light or nector streaming from Vajrasattva, into you, purifying the negativities, while chanting the 100 syllable mantra (below is Tibetan pronunciation, Sanskrit is above):
om vajrasattva samaya manu palaya
vajrasattva deno patita
dido may bhawa
suto kayo may bhawa
supo kayo may bhawa
anu rakto may bhawa
sarwa siddhi mempar yatsa
sarwa karma su tsa may
tsitam shriyam kuru hum
ha ha ha ha ho bhagawan
sarwa tatagata
vajra ma may mu tsa
vajra bhawa maha samaya sattva
ah hum pey
If you have trouble with this, or have not yet memorized it, use the short version (many times!):
Om Vajrasattva Hum
Then finish with the power of determination by directly addressing Vajrasattva:
Through ignorance and delusion I have broken and degenerated my commitments. O spiritual master be my protector and refuge. Lord, Holder of the Vajra, endowed with great compassion, in you, the foremost of beings, I take refuge. I shall do my best not to do these destructive actions again in the future.
Finally, as always in Buddhist practice, it is critical to seal the practice with a dedication (and visualize absorbing Vajrasattva into your heart as a stream of white light):
Due to this merit may we soon
Attain the enlightened state of Vajrasattva,
That we may be able to liberate
All sentient beings from their sufferings.
May the precious bodhi mind
Not yet born arise and grow.
May that born have no decline,
But increase forever more.
NOTES
[1] Lama Zopa Rinpoche, in The Benefits of Vajrasattva Practice
[2] Vajrasattva Practice, Gyoto Foundation
[3] Preparing for Tantra: Creating the Psychological Ground for Practice, Rob Preece, Snow Lion (Sept. 16 2011) ISBN-10: 1559393777, ISBN-13: 978-1559393775
[4] Vajrayogini Teachings, 11 Yogas of Vajrayogini, Zasep Tulku Rinpoche, Dec 3, 2016.
[5] Karma, by Gelek Rimpoche, published by Jewel Heart, ISBN 1934994146, 9781934994146
[6] The Four Opponent Powers, Thubten Chodron
[7] Bodhicitta Sangha Heart of Enlightenment Institute
[8] Interview with Zasep Tulku Rinpoche in Buddha Weekly
[9] The Lightning Path of Buddhism Buddha Weekly
[10] Vajrasattva Sadhana, Thubten Chodron
The post What’s Your Karmic Net Worth? Avoid Compound Negative Karmic Interest with Vajrasattva Mantra and Four Opponent Powers. appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.
Originally written and published by Lee Kane of Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.
“Tara is without doubt the most beloved female deity in Tibetan Buddhism, revered for her swiftness in helping those who rely on her. She has been described as a Buddha for our modern age, a sublime personification of compassion and wisdom in female form at a time when sorrow and suffering seem to be increasing everywhere. Of all the Buddhas, Tara is the most accessible.” — From the book Tara in the palm of your hand, by Acharya Zasep Tulku Rinpoche [1]
Tara is the Buddha of Enlightened Activity. Tara (Drolma in Tibetan) is often just called the “saviouress”, not just in the sense of spiritual salvation, but also as a rescuer of beings suffering in samsara here and now. Just as a child might call out for her mother if she is in danger, devout Tibetan Buddhists tend to call out for Tara in times of need. [For an in-depth story on Tara, see this Buddha Weekly feature>>] But just how does that work? Does a goddess sweep down and rescue us? And why is she called the “Mother of all Buddhas?” These are the questions we try to answer, together with some practice suggestions.
In Tibet, despite enormous respect and sacred devotion for Tara, She is often just known as “Mummy Tara”. Bhikshuni Thubten Chodron (see video below) wrote
“If you put your full trust in Tara, you will receive the guidance you need and all your problems will be solved…”
Green Tara. From a 18th century prayer:
“From my heart I bow to Divine Mother Tara, essence of love and compassion, the most precious objects of refuge gathered into one. From now until I reach enlightenment, hook me with your great love and kindness to liberate me.”
Venerable Zasep Rinpoche.
There are literally thousands of stories of ordinary Tibetans, fearing for their lives, abused, in pain, in prison, fleeing persecution—who simply turned to Tara in these times of desperation, and were rescued.
Thubten Chodron explains: “When we say, ‘Please protect us from this danger!’ we do not expect a green goddess to swoop down from the sky and rescue us… Rather, we are calling out to our own wisdom, invoking our own understanding of the path so that it can protect us from the dangers…”
Bokar Rinpoche, in Tara the Feminine Divine, explains, “In truth if we realize the true nature of our minds, the deities reveal themselves as being not different from our own minds.”
Zasep Rinoche, in his book Tara in the palm of your hand, describes several stories of Tara’s saving intervention with his students and himself. Bokar Rinpoche also tells many stories of Tara rescues.
This isn’t a “green goddess sweeping down” but often takes the form of listening to our own intuitive mind (wisdom). There’s also an element of Karma in these stories. By relying on Tara, this itself is meritorious karma, making our outcomes in life more positive.
On the other hand, devotion and faith are important. Bokar Rinpoche explains: “Tara has the power to help us. However, this power is effective only if we trust it. For Tara to help, we must pray to her and call upon her from the bottom of our hearts without reserve or doubting her interventions.” [3]
Green Tara’s kind face. Tara is known as Tara the Rescuer.
Bokar Rinpoche tells the story of Tara protecting a caravan of valuable sugar from bandits (being taken as an offering to the Karmapa) when he was twenty:
“In 1958, the road to Lhasa was extremely dangerous… Who could protect us better than Tara?… It was impossible for us to evade them. We went off the path to set up our encampment but it was not sufficiently hidden to avoid being seen. From where we were, we could see the Champs coming, menacing and demanding ransom from the nomads who had given us the warning. It should have been inevitable for them to see us… However, they did not sees! Certainly we were scared, but we never ceased to pray to Tara and recite her praise… I am convinced that our safe journey was due to Tara’s blessing and kind protection.”
Zasep Rinpoche, in his book Tara in the palm of your hand, gives several examples of Tara rescues, including two of his own, where he describes a harrowing escape:
“I had parked my car, which had a picture of Tara in it, next to an apartment building. While I was away doing an errand, a concrete balcony on the building collapsed, crushing the two cars next to mine, but leaving mine intact, albeit dusty.”
Bokar Rinpoche gave another gripping story of Tara rescue. At the time, he was with a group that went to Nepal to escape. With sixty people, monks and laypeople, they set off through the mountains. They were pursued by Chinese troops and discovered there were more in front of them from passing nomads. They performed Tara rituals and divination. The result had them set off on the most dangerous path, not the easy one. If the snows came, they might be trapped and lost. They followed Tara’s divination, took the dangerous path, a race against an approaching snow storm and the Chinese troops:
“When we reached the pass, the snow began to fall, causing us many difficulties. We had trouble moving forward and many animals died. We lost several bags. Despite this, we were able to get over the pass and finally arrived at Mustang, a small kingdom of Tibetan culture within Nepal… Later I learned that the Chinese troops were really pursuing us and we were close to being caught. Only the snowstorm hindered them from overtaking us. For us, the storm made everything difficult. Just after we passed, the route was impassable. If the snow had not fallen, or had fallen slightly earlier, or slightly later, we might have been caught… I could not help thinking that this timely snow storm could only be Tara’s blessing; Tara, whose help we did not cease to invoke.”
Ani Choying Dolma’s beautiful singing of Green Tara’s mantra Om Tare Tuttare Ture Svaha. This version is 2 hours of straight through chanting — good for singing along!
Bhikshuni Chodron tells many personal stories of physical rescue in her book How to Free Your Mind: Tara the Liberator. In the preface to her book, Lama Zopa Rinpoche also told the story of a student who had terminal cancer, who received the practice of Twenty-one Taras (the praise)—and fully recovered. Simply chanting her Mantra, when in need or danger, can bring rescue you from danger:
Om Tare Tuttare Ture Svaha
Tara’s mantra “throat chanting” from Lama Tashi:
Tara’s numerous anecdotal stories of rescues, some very dramatic and very recent, are compelling, and one of the reasons she is loved and praised by millions each day.
Zasep Rinpoche tells another more recent story during one of his many teaching tours to Mongolia. He was guiding students on a 108-spring Chod retreat. They were staying in yurts (tents):
“One afternoon, just after we had set up, a fierce hailstorm arose; though it lasted on ten minutes, it was so powerful and destructive it destroyed 15 yurts in the valley. I was alone inside a yurt we were using for meditation. The yurt was very small, maybe ten feet in diameter, and the storm almost blew it away. I held on to the door frame, hoping the yurt would not collapse. My intuition told me to say Tara’s mantra… thanks to Tara the yurt remained standing.”
Green Tara on a lotus is visualized with one leg outstretched — ready to leap to the aid of people in trouble. Above her head is her own guru Amitabha Buddha.
Bhikshuni Chodron explains why Tara is so popular:
We can relax in her presence and look at ourselves honestly, knowing that Tara will not judge, reject or abandon us due to our shortcomings. Like a mother, she sees her child’s potential — in this case our spiritual potential or Buddha-nature — and wants to nurture it.
She is also popular because she is all about speed — a bid deal to modern people. Thubten Chodron writes, “Aspirations made in the presences of Green Tara may easily grow into results, and requests made to her may be quickly actualized. One reason for this is that by visualizing and praying to Tara, we are energized to create causes for happiness and to eliminate interferences in our Dharma practice.”
Like all Buddha’s, She is a fully enlightened being with an omniscient mind. All Buddhas have the same qualities. Buddhas have no defilements. Tara has no defilements. She has no afflictive obscurations, the ones that keep us in samsara: ignorance, anger, and all other karmic afflictions that keep us in cyclic existence. Tara is no different from other enlightened beings, such as Amitabha (Amita), Avaolokitesvara (Chenrezig or Guanine), Vajrapani or Manjushri.
21 Praises to Tara from Her Eminence Jamyang Dagmola Sakya (accompanied by Nyima Gejie):
White Tara has Her own mantra, Oṃ Tāre Tuttāre Ture Mama Ayuḥ Punya Jñānā Puṣtiṃ Kuru Svāhā, known to be actively beneficial in the practices of Long Life and Health.
Although the attainments and qualities of equanimity, love, compassion, joy and the six far-reaching attitudes are the same, Tara is considered to be the “activity of compassion”. All Enlightened Buddhas have the same essence. Yet we associate Green Tara with motherly protective activity of compassion. To take other examples, Avalokitesvara is associated with “compassion”, Manjusri with “wisdom” and Vajrapani with “power” — yet all are equally fully Enlightened Beings with the same realizations. All the Buddhas contain these qualities, but Tara attracts those who benefit most from compassionate action.
“Tara is not a concrete, self-existent person with a personality, and for this reason, we train our minds to see her as an emanation of the good qualities that we want to cultivate,” explains Bikshuni Thubten Chodron in her popular book How to Free Your Mind: Tara the Liberator.
She goes on to explain, “A Buddha has two main bodies: a dharmakaya or truth body, and a rupakaya or form body.” The omniscient mind that has eliminated defilements is the dharmakaya, she explains. The rupakaya, are various forms assumed by enlightened beings to communicate more effectively with us.
Anyone. Period. Venerable Zasep Rinpoche explains:
“Anyone can pray to Tara, even people who are not Buddhists. However, if you take refuge in Buddha, Dharma and Sangha, take Tara initiation, and regularly practice a Tara Sadhana, your prayers will be more beneficial.”
Dance of the 21 Praises of Tara at the Maui Bliss Fest 2012:
Why would Tara help a non Buddhist? Putting aside the obvious answer — compassion and love — She is part of all of us. In Buddhist philosophy, all people, all sentient beings — even insects — have “Buddha Nature”, or the potential to become Enlightened. We call on our own inherent Buddha Nature, when we outwardly call on any Buddha or Enlightened Being.
Even someone who has not take Refuge has Buddha Nature. Simply recognizing that nature — which naturally happens if you call out Tara’s name in times of trouble — can be enough to activate that nature. Whether that rescue becomes a subconscious one, where our own mind triggers instinct and motherly intuition that “saves us” from trouble, or an overt one, such as Zasep Rinpoche’s story of the balcony falling on the cars.
Green Tara represents the loving “active compassion” of the Buddhas, and is often called on by Buddhists when they are in physical danger.
“Tara is the mother of all the Buddhas. When you practice Tara you come closer to her, and can feel her motherly love; you feel you are well-loved and nurtured by the most beautiful mother of all Buddhas.” — Tara in the palm of your hand, Venerable Zasep Rinpoche.
Why is Tara often called Mummy Tara? This is not just an endearment, to millions of followers who find refuge in Her active mothering aspects.
Tara also appears in endless forms, symbolic of her activities and nature. Upper left Blue Tara, upper centre Vajrayogini, upper right Vajravrahi, bottom left White Tara, centre bottom Protectress Palden Lhamo, bottom right Green Tara.
She is often called the “Mother of all Buddhas”. This is not in the maternal, physical sense, of course. Just as Bodhisattvas are called the “Sons of Buddhas” — the spiritual children of the Buddhas—Buddhas, Bodhisattvas and enlightened beings who followed a guru Buddha. In a similar way, Tara is considered the “Mother of all Buddhas.”
“Her female form represents wisdom, the essential element needed to remove the ignorance that misconstrues reality and is the root of our suffering.” — Bhikshuni Chodron [2]
Thubten Chodron continues: “Thus she is called “the mother of all the Buddhas,” for the wisdom realizing reality that she embodies give birth to full enlightenment, the state of freedom from self-grasping ignorance and its attendant self-centredness.”
Tara embodies the feminine principle, which generally symbolizes wisdom. Since wisdom is the mother of Enlightenment, She is called the Mother of the Buddhas (who became enlightened because of Wisdom.) But, in Green Tara’s particular case, she represents the “activity” of wisdom and compassion. Green indicates “wind” and activity in Tibetan symbolism and is the colour of the Buddha family of Amoghisiddi. Wind also refers to inner wind, as in Windhorse (similar to Chi or Prana). It is said that our minds are carried on wind horse, the vital energy of life. Tara is of the “wind” family.
This makes Green Tara very special. Not only is she wisdom (embodied in her female form), she is active compassion (green) and the Mother of the Buddhas. Mama Tara is a “doer” not a talker. Like a mother, She is protective, and as the embodiment of “active compassion” She is also a hero who will rescue those in trouble.
Green Tara is a fully realized female Buddha and a Yidam to many practitioners. She is the active aspect of compassion, compassion in action, but as an Enlightened Being she is also understood to have all of the qualities of all Buddhas.
Mother of all Buddhas refers to the enlightened wisdom of the Buddhas, as in her aspect as Prajnaparamita. In sutra, she is mentioned in the Mahavairocana Sutra, Manjusri-mula-kalpa and others. In Tantric texts, Shakyamuni Buddha called her the Mother of Buddhas when he delivered Her Dharani.
In “Sarva-tathagata-matr-tara-visvakarma-bhava-tantra-nama”, Buddha teaches Manjusri and countless deities in Tushita realm (quoted from Martin Willson’s In Praise of Tara: Songs to the Saviouress.)
Manjusri asked the Lord: “Lord, all the Buddhas of the three times are deep. How therefore did She produce them? How is She their Mother?”
And the Lord said, “That is true, Manjusri, but all the Buddhas of the three times are also unproduced and unceasing, not defiled and not immaculate, with decrease or increase, and by nature in Nirvana; for this reason: that is the nature of all dharmas.”
When Manjusri asked Shakyamuni to clarify, the Lord said, “Manjusri, the Ultimate is called Nirvana, the Universal Law (dharmadhatu) is called Nirvana; it is a synonym with the True Goal. It is Great Compassion. Conventional nature is a synonym of samsara. The Mother who produces the buddhas of the three times is beyond this; therefore She is beyond samsara and affliction.
Thus, Manjusri, She is to be regarded as Mother.
And the Lord said: “Therefore, Manjusri, with understanding of the Suchness of dharmas should one meditate on Her; one should recite this dharani, practice earnestly, understand Her qualities and make offerings to Her. One should receive instructions and have no doubts. One should act earnestly in the deeds, remember Her praises, and practice the rites severally.” In these words He taught to the Bodhisattva Manusri the Youthful.
May Tara devotes chant the “Song of Tara” — almost a complete daily practice — from an 18th century prayer by a noted monk:
From my heart I bow to Divine Mother Tara, essence of love and compassion, the most precious objects of refuge gathered into one. From now until I reach enlightenment, hook me with your great love and kindness to liberate me.
By the witness of the Three Jewels, not just from my mouth but from the depths of my innermost heart and bones, I pray to you morning and evening. Show your blissful face to me, Loving One. Grant me the nectar of your speech.
Great gurus and small gurus cheat us with their made-up teachings, selling Dharma, teaching without comprehension, not observing who is qualified and who is not, being concerned about their own happiness and the eight worldly concerns. Since I can no longer trust friends of this degenerate age, you are my principal guru. Inspire me, Divine Mother, essence of love. Arouse the great power of your compassion and think of me.
I take refuge in you Tara; like you, no Buddha could ever deceive me. But understanding the odd character of these times, most Buddhas have gone into the bliss of nirvana. Even though they have great compassion, we have no connection. Since for me there are no other deities, you are my principal deity. Bestow realizations upon me, Divine Mother, essence of love. Arouse the great power of your compassion and think of me.
Most Dharma protectors do not show their powers. Tired of those who invoke them, they do not act. Other protectors, lacking insight but proud of their power, may be friendly for a while but will later do me harm. Since I cannot rely on other protectors, you are my principal protector. With divine action, Wisdom Mother, essence of love, arouse the great power of your compassion and think of me.
To ordinary view the names of objects are the same as their meaning. Like this, they produce afflictions and bind us to samsara. When it is time to die, unless I understand the true nature, could a wish-fulfilling gem enable me to carry even a sesame seed with me? Since I do not trust in illusions, you are my real richness. Please grant my desires, Divine Mother, essence of love. Arouse the great power of your compassion and think of me.
I cannot rely on the non-virtuous friends for even a day. They pretend to be close to me and all the while have in mind the opposite. They are friends when they wish it and enemies when they don’t. Since I cannot trust in this kind of friend, you are my best friend. Be close to me, Divine Mother, essence of love. Arouse the great power of your compassion and think of me.
You are my guru, my yidam, my protector, my refuge, my food, my clothes, my possessions, and my friend. Since your divine quality is everything to me, let me spontaneously achieve all that I wish.
Although I am overwhelmed by my habitual, uncontrolled mind, please cut these self-centered thoughts so I will be able to give my body and my life millions of times without difficulty to each sentient being. Inspire me to be able to develop this kind of compassion to benefit all.
Empower me to cut the root of samsara, self-grasping, and to understand the pure doctrine, the most difficult middle way, free from the errors of extremes.
Inspire me to practice as a bodhisattva, turning away from what is worldly, dedicating all my virtues to teaching living beings, never for even one instant thinking of just my own happiness. Let me wish to attain Buddhahood for the benefit of all.
Empower me to actualize as much as possible the most subtle vows and to keep them without a careless mind, thus becoming the most perfect bodhisattva.
Outwardly, let me be simple in my practice, while inwardly, actualize the depth of the diamond vehicle with the strong wish to practice the two stages. Inspire me to attain enlightenment quickly for the benefit of all.
Divine Wisdom Mother Tara, you know everything about my life — my ups and downs, my good and bad. Think lovingly of me, my only mother.
I give myself and all who trust in me to you, Divine Wisdom Mother Tara. Being completely open to you, let me be born in the highest pure land. Set me there quickly with no births in between.
May the hook of your compassion and your skillful means transform my mind into Dharma and transform the minds of all beings, whoever they are. They have all been my mother, the mother of one unable to follow the Conqueror’s teachings.
By reciting this prayer three times a day and by remembering the Divine Wisdom Mother Tara, may I and all beings who are connected to me reach whatever pure land we wish.
May the Three Jewels and especially the Divine Wisdom Mother, whose essence is compassion, hold me dear until I reach enlightenment. May I quickly conquer the four negative forces.
Om Tare Tuttare Ture Svaha!
Tankha depicted Mother Tara and the 21 Taras.
Around the world, millions chant the 21 Praises to Tara, as first taught by Shakyamuni. Her popularity is universal amongst most Vajrayana Buddhists and many Mahayana Buddhists, and for this reason, lay practitioners regularly, usually daily, chant the praises. The book, Tara in the palm of your hand, by Zasep Rinpoche, is specifically about the 21 Taras practice, from the precious Maha Siddha Surya Gupta lineage.
Because Tara’s quality is “action” the Praises are said to bring immediate benefits, blessings and protection. Here is an English Version:
1 Homage to you, Tara, the swift heroine,
Whose eyes are like an instant flash of lightning,
Whose water-born face arises from the blooming lotus
Of Avalokiteshvara, protector of the three worlds.
2 Homage to you, Tara, whose face is like
One hundred full autumn moons gathered together,
Blazing with the expanding light
Of a thousand stars assembled.
3 Homage to you, Tara, born from a golden-blue lotus,
Whose hands are beautifully adorned with lotus flowers,
You who are the embodiment of giving, joyous effort, asceticism,
Pacification, patience, concentration, and all objects of practice.
4 Homage to you, Tara, the crown pinnacle of those thus gone,
Whose deeds overcome infinite evils,
Who have attained transcendent perfections without exception,
And upon whom the sons of the Victorious Ones rely.
5 Homage to you, Tara, who with the letters TUTTARA and HUM
Fill the (realms of) desire, direction, and space,
Whose feet trample on the seven worlds,
And who are able to draw all beings to you.
6 Homage to you, Tara, venerated by Indra,
Agni, Brahma, Vayu, and Ishvara,
And praised by the assembly of spirits,
raised corpses, Gandharvas, and all yakshas.
7 Homage to you, Tara, whose TRAT and PHAT
Destroy entirely the magical wheels of others.
With your right leg bent and left outstretched and pressing,
You burn intensely within a whirl of fire.
8 Homage to you, Tara, the great fearful one,
Whose letter TURE destroys the mighty demons completely,
Who with a wrathful expression on your water-born face
Slay all enemies without an exception.
9 Homage to you, Tara, whose fingers adorn your heart
With the gesture of the sublime precious three;
Adorned with a wheel striking all directions without exception
With the totality of your own rays of light.
10 Homage to you, Tara, whose radiant crown ornament,
Joyful and magnificent, extends a garland of light,
And who, by your laughter of TUTTARA,
Conquer the demons and all of the worlds.
11 Homage to you, Tara, who are able to invoke
The entire assembly of local protectors,
Whose wrathful expression fiercely shakes,
Rescuing the impoverished through the letter HUM.
12 Homage to you, Tara, whose crown is adorned
With the crescent moon, wearing ornaments exceedingly bright;
From your hair knot the buddha Amitabha
Radiates eternally with great beams of light.
13 Homage to you, Tara, who dwell within a blazing garland
That resembles the fire at the end of this world age;
Surrounded by joy, you sit with your right leg extended
And left withdrawn, completely destroying all the masses of enemies.
14 Homage to you, Tara, with hand on the ground by your side,
Pressing your heel and stamping your foot on the earth;
With a wrathful glance from your eyes you subdue
All seven levels through the syllable HUM.
15 Homage to you, Tara, O happy, virtuous, and peaceful one,
The very object of practice, passed beyond sorrow.
You are perfectly endowed with SOHA and OM,
Overcoming completely all the great evils.
16 Homage to you, Tara, surrounded by the joyous ones,
You completely subdue the bodies of all enemies;
Your speech is adorned with the ten syllables,
And you rescue all through the knowledge-letter HUM.
17 Homage to you, Tara, stamping your feet and proclaiming TURE.
Your seed-syllable itself in the aspect of HUM
Causes Meru, Mandhara, and the Vindhya mountains
And all the three worlds to tremble and shake.
18 Homage to you, Tara, who hold in your hand
The hare-marked moon like the celestial ocean.
By uttering TARA twice and the letter PHAT
You dispel all poisons without an exception.
19 Homage to you, Tara, upon whom the kings of the assembled gods,
The gods themselves, and all kinnaras rely;
Whose magnificent armor gives joy to all,
You who dispel all disputes and bad dreams.
20 Homage to you, Tara, whose two eyes – the sun and the moon –
Radiate an excellent, illuminating light;
By uttering HARA twice and TUTTARA,
You dispel all violent epidemic disease.
21 Homage to you, Tara, adorned by the three suchnesses,
Perfectly endowed with the power of serenity,
You who destroy the host of evil spirits, raised corpses, and yakshas,
O TURE, most excellent and sublime!
Praises to Twenty-One Taras in Tibetan to the tradition of Lord Atisha:
Lama Zopa Rinpoche is very clear on this area of devotion, for there’s always a danger of attachment:
“…the Twenty-one Taras do not exist mainly for temporal success and healing, but for the ultimate purpose of freeing you from all sufferings—such as the cycle of aging, sickness, death and rebirth, dissatisfaction, relationship problems and so forth—and their cause: delusion and karma and the negative imprints they leave on you mental continuum, and bringing you to the everlasting happiness of liberation and enlightenment.”
Tara in the Palm of Your Hand, a book by Venerable Zasep Tulku Rinpoche
NOTES
[1] Tara in the palm of your hand, A guide to the practice of the twenty-one Taras, Zasep Tulku Rinpoche, Windhorse Press
[2] How to Free Your Mind: Tara the Liberator, Thubten Chodron.
[3] Tara The Feminine Divine, Bokar Rinpoche
The post Mama Buddha Tara: Compassionate Action; Stories of Tara the Rescuer appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.
Originally written and published by Lee Kane of Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.
“At the heart of each of us, whatever our imperfections, there exists a silent pulse of perfect rhythm, made up of wave forms and resonances, which is absolutely individual and unique, and yet which connects us to everything in the universe.” — George Leonard, Silent Pulse [13]
Mantra is thought of as a beneficial meditative practice — empowered by faith, intention and concentration. Yet, there is a significant body of evidence that mantras, regardless of concentration or faith, are beneficial to health and surroundings. In other words, they may have influence over mind — and even environment (for example growth of plants) — even if the recipient of the sound has no faith in its efficacy. Expectant mothers play mantras for unborn babies. Caregivers chant mantras for pets. Neither babies nor pets have faith, but many swear by the effectiveness of mantra. Faith certainly empowers mantra further, as does intention, but some research seems to indicate benefit specifically from the sound and frequency.
A University studied crop growth with and without mantras, demonstrating that Buddhist mantras can help crops grow bigger and healthier. Researchers from the China Agricultural University give credibility to the mantra experiment. Full story here>>
The notion that the beneficiaries of mantra do not require faith is also supported in Buddhist thinking as well. For example, Venerable Zasep Rinpoche recommends chanting mantras around your pets for their benefit. Clearly, they don’t have faith or concentration on the mantra, but the mantra seems to have effect anyway. Two weeks ago, Zasep Rinpoche recommended I chant Hayagriva mantra around my sick, aging horse who was lame. Within two days she was up on her feet and actually trotting around. The previous year, I helped support aging relatives (non Buddhist) and a cat — in both cases with Medicine Buddha mantra. These were not miracles, but they were supportive and transformative.
Zasep Tulku Rinpoche (left) on a mission in Mongolia. Many areas in Mongolia are still only accessible by horse. Rinpoche recommended Hayagriva mantra for the author’s horse, which worked wonderfully.
Likewise, Lobsang Dhargey, resident teacher at the Tibetan Buddhist Centre in Redding advises “recite mantras and pray for animals.” Lama Zopa Rinpoche strongly advises Medicine Buddha Mantra for sick or dying animals, spoken near their ear. [For more on Animal Dharma, see this Buddha Weekly story>>]
Medicine Buddha Mantra:
Om Bekhandze Bekhandze Maha Bekhandze Randza Sumundgate Soha
Sanskrit Pronunciation:
Om Bhaishagye Bhaishagye Maha Bhaishagye Raja Sumundgate Svaha
Pronounced:
Om Bye-shah-jay Bye-shah-jay Mah ha Bye-shah-jay Rah jah Sumund gah teh Svah ha
Lovely Medicine Buddha Chanting:
Because mantra works, even if the patient or person has no knowledge or faith is why the Annual Review of Nursing Research (2014), suggested “Mantra repetition is a simple, quick, portable and private complementary practice that may be used as an adjunct to current treatments for PTSD.” [1] In the Corsini Encyclopedia of Psychology and Behavioral Science, mantra identified research that proved the physiological benefits of mantra repetition: “lowered levels of tension; slower heart rate, decreased blood pressure, lower oxygen consumption, and increased alpha wave production. The benefits experienced in 20 minutes of meditation exceed those of deep sleep, thus indicating the regenerative power of meditation and saving of wear and tear on the body.” [2]
Sound certainly is well proven to affect mental states and the environment. The fifty syllables of Sanskrit and mantras are recommended for supportive health care.
“The great rhythms of the cosmos are also revealed through modern physics,” writes Thomas Ashley Farrand in his book Healing Sounds.
In a near-Buddhist-like statement (particularly in its reference to emptiness), George Leonard writes in The Silent Pulse, about the vastness of space that composes what we call matter: “We can see the fully crystalline structure of muscle fiber, waving like wheat in the wind, pulsing many trillions of times a second… As we move closer to the nucleus, it begins to dissolve. It too is nothing more than an oscillating field [that] upon our approach dissolves into pure rhythm. Of what is the body made? It is made of emptiness and rhythm.” [13]
Plants grow better when exposed to either classical music or classical mantras.
“It’s also been found that self created sounds such as chanting will cause the left and right hemispheres of the brain to synchronize,” said Jonathon Goldman, author of The 7 Secrets of Sound Healing. “Such chanting will also help oxygenate the brain, reduce our heart rate, blood pressure and assist in creating calm brainwave activity. In addition, listening to certain chants has great beneficial effects.” [10]
In several studies, MRI scans are used to visually measure the significant changes mindfulness meditation can achieve. Similar effects are seen with Mantra recitation.
References to mantra’s benefits are common in various psychiatry and medical projects, papers and journals. In one project, they concluded through research that OM chanting calmed the stressed mind. [2] In yet another, they concluded that the Gayatri Mantra helped with tinnitus, Alzheimer’s and improving motor skills in Parkisonism. [3]
“There is no question that sound can alter molecular structure,” Jonathon Goldman explains “In the 1960’s, a medical doctor named Hans Jenny conducted experiments that showed that sound was able to actually create form in various substances such as plastics, plastes, liquids and water. He would place these substances—powders, etc. on a steel plate and then using a crystal oscillator, vibrate these plates with sound. The various substances took on the most organic looking shapes—they look like microscopic organisms or underwater life. Quite astounding.” [10]
The effect of sound on and positive aspirations over water. In experiments water is frozen after being exposed to various sounds. Positive sounds such as mantra tend to reveal intact and beautiful crystals when frozen, while negative sounds tend to be the opposite. From landmark work from Researcher Maseru Emoto.
Putting aside molecular effects, the entire field of Sonochemistry is concerned with “is concerned with understanding the effect of ultrasound in forming accoustic cavitation in liquids, resulting in the initiation or enhancement of the chemical activity in the solution.” [12] For example, this method can be used to destroy pollutants in water, or even to enhance cleaning (ultransonic cleaning). Sound profoundly effects all liquids. This lends some credence to the notion that sound also effects humans, animals and plants — which are mostly water. This is not at the molecular level, but a result of cavitation. “The chemical effects of ultrasound do not come from direct interaction with molecular species. Instead, sonochemistry and sonoluminescense arises from acoustic cavitation.” [11]
The simplest and most effective mantra for daily chanting is the “Compassion Mantra” of Avalokiteshvara:
Om Mani Padme Hum
Chant along with the temple monks:
Speech and language consume significant portions of our brain. It is reasonable to assume — and many Neuroscientists make this point — that sound and language influence the majority of aspects of our lives. In fact, Neuroscientist Mark Changizi, in his intriguing book How Language and Music Mimicked Nature and Transformed Ape into Man, hypothesizes that when we hear certain sounds we tangibly experience those events — for example, a scream brings instant feelings of tension and fear. [5] Critiquing the book, The Scientist magazine wrote that Changizi demonstrates a “…simple but striking premise to show how language and music…harness our brains.”
Bells and mantras have been used since the time of Buddha, and, even today, is often considered supportive therapy.
When we read a novel, we ourselves become a part of that story. Language and speech has that kind of power. Hearing the sound of a coyote on a lonely, dark night can make us feel irrational fear. The sound of a car crash triggers adrenalin in our bodies. The purr of a cat soothes and relaxes us. The laugh of a baby makes us smile. Hate speech inspires hate. Kind words generate compassion. It is reasonable to propose — and some cognitive scientists have — that mantra also has physical and emotional effects on our body that can even influence our health.
Chanting mantas is a daily practice for monks and many Buddhists.
“Mantra meditation is not only something one practices, but a radical re-envisioning of ourselves, our lives and our ability to create the future we desire,” writes Thomas Ashley-Farrand in his book Mantra Meditation. [6] He adds, provocatively, “Mantra meditation is not magic, but the results can be magical.”
For example, the effect of mantra on growth of crops, for example, is widely reported and backed by research from the China Agricultural University. We reported on this in Buddha Weekly: “Buddhist Mantras Help Crops Grow — Increase Output by Fifteen Percent; Studies Reveal the Power of Mantras to Help Plants — People.” >>
In this reported news story, farmers in Fujian province increased crop yield and grain size by placing loud speakers in the fields playing repetitive Buddhist mantras. Nearby crops, out of reach of the sound mantras, “struggled with pests and suffered much reduced yield.” The researchers concluded, ” Although it’s well-established that some types of music do improve plant growth, normally assumed to be a sound-wave stimulation, mantras are particularly efficacious.”
More crystal experiments from Masaru Emote.
Stress reduction and healing benefits of meditation are well accepted benefits of mantra. Putting aside faith and spiritual reasons, how is it possible, that a mantra can transform energy? Ashley Farrand proposes: “Repeating any sound produces an actual physical vibration. Nowhere is this idea truer than in Sanskrit mantra. When chanted out loud or silently, mantras create a single, powerful vibration… Over time, the mantra process begins to override and absorb all the smaller vibrations, which eventually become subsumed within the mantra.
The effect of mantra on plants, living beings and humans is well documented and supported by research. The US National Library of Medicine has a notable abstract titled, “Effect of Mantras on Human Beings and Plants” in which: “The author during his various experiments on plants found that these from the stage of seedling to the maturity are effected by certain types of sound waves, especially the Mantras. This study reveals that the plants have shown a positive response to this type of particular sound waves regarding the growth. their efficacy in curing the diseases etc.” [7]
Researcher Masaru Emoto.
In part, some researchers assume this benefit to be sound frequency’s effect on water. The human body, plants, and animals are mostly water. Researcher Maseru Emoto published findings in a peer reviewed journal (Journal of Scientific Exploration) containing results of experiments on water. He photographically demonstrated the effect of mantras and sound on water with striking results. Ice crystals in water exposed to negative sounds or thoughts created predictable and negative formations, while water exposed to mantra, prayer or positive thoughts rendered beautiful and striking images. While scientists are divided on support for hs work, in part due to insufficient controls, no one disputed the general conclusion that sound can negatively or positively impact humans and plants — beings made up mostly of water. [8]
Sanskrit language in particular has been demonstrated to be more predictably impactful on body and mind. Most mantras are Sanskrit. This may be due to the ancient roots of Sanskrit, the mother of all languages (most modern languages evolved from Sanskrit (with the exception of indigenous languages of America, Africa and Australia). [9] In part the impact of ancient Sanskrit mantras on our unconscious minds, as suggested by Carl Gustav Jung. Sanskrit is also very rhythmic and, to some extent, mimics nature’s sounds — which have been proven in numerous studies to have a profound impact on our minds. (For example, the call of a loon, or the howl of a wolf evoke specific emotions in humans — primitive memories stored in our subconscious mind.)
A wonderful resource for mantras is the popular site Visible Mantra. Mantras are normally in the mother tongue of Sanskrit, root language of most modern languages, and can be written in Sanskrit, Tibetan, Siddham script and other scripts including transliterated English.
“The gist of what they convey is that the universe at the physical and subtle level is composed of fifty vibrations,” writes Thomas Ashley Farrand in Mantra Meditation. “Collectively these vibrations are called the Matrika — the Mother… the spanda (vibrations) that have constucted the universe we inhabit.” Putting aside the spiritual thrust of that statement, it seems clear that Sanskrit contains within it, representative frequencies that can interact with our bodies and minds.
NOTES
[1] Annual Review of Nursing Research, Volume 32, 2014, page 80, Patricia Watts Kelley, Patricia Watts Kelley, PhD, RN, FAAN, Christine Kasper Springer Publishing Company, Sep 23, 2014
[2] The Corsini Encyclopedia of Psychology and Behavioral Science, Volume 3, edited by W. Edward Craighead, charles B. Nemeroff, John Wiley & Sons, Nov 11, 2002 – Psychology
[3] “Time-Frequency Analysis of Chanting Sanskrit Divine Sound “Om” Mantra.
[4] “Mantra, Music and Reaction Times: A study of its applied aspects.”
[5] How Language and Music Mimicked Nature and Transformed Ape into Man, Mark Changizi, BenBella Books (2011), 216 pages, ASIN B005ERZLE4
[6] Mantra Meditation — Change Your Karma with the Sacred Power of Sacred Sound, Thomas Ashley Farrand, Sounds True, Inc. Published 2010 ISBN 978-1-59179-783-8
[7] NCBI Resources: Us Library of Medicine National Institutes of Health
[8] The Hidden Messages in Water, Masaru Emoto (New York Times bestseller)
[9] Professor Dean Brown.
[10] Quoted from Shift Your Life, interview with Jonathan Goldman.
[11] The Chemical and Physical Effects of Ultrasound, Kenneth S. Suslick
[12] Sonochemistry https://en.wikipedia.org/wiki/Sonochemistry
[13] The Silent Pulse: A Search for the Perfect Rhythm that Exists in Each of Us, Gibbs Smith (2006), ISBN 978-1423601227
The post The Science of Mantras: Mantras Work With or Without Faith; Research Supports the Effectiveness of Sanskrit Mantra for Healing — and Even Environmental Transformation appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.
Originally written and published by Lee Kane of Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.
Around the world, millions of Mahayana Buddhists chant the Maha Karuna Dharani, the Great Compassion Mantra of Avalokitesvara (Chenrezig, Guanyin) — famous for its benefits of healing, protection and purification.
It is probably the second most chanted mantra, after Om Mani Padme Hum — which is a short mantra of Avalokitesvara. It is also among the most beautiful to listen to both in tonality and expression. Despite its intimidating length of 84 lines (there’s also a short version), which is long in terms of a Dharani or mantra, it is sung daily by many devoted followers of the Compassionate Buddha.
[Four video chanted versions of the Great Compassion Mantra in this feature.]
The very face of compassion, Metta personified in glorious Avalokiteshvara, the compassionate Buddha.
A Dharani is generally held to contain the essence of the entire Sutra in which it is cited, in this case the sutra of the Maha Karuna Dharani Sutra, but is not meant to be literally translated (even though we do so below.) It is meant to transform us at a more profound level than can be conveyed with simple words.
[For a feature story on the “The many faces of Compassionate Avalokiteshvara”, see here>>
Why is it so popular, aside from intrinsically lovely lyrics and beautiful musicality. For one, it is of immeasurable benefit to all sentient beings. It is the very core of Avalokiteshvara’s compassionate mission. The immediate benefits, as taught in sutra and commentaries, are: purification of negative karmas, protection and healing.
The incredible Ani Choling sings the Great Compassion Mantra: sing along to benefit all sentient beings:
Aside from these immediate benefits, there are also unique benefits as taught in the sutra, which are equally immeasurable:
”Those who recite and hold the Mantra of Great Compassion (Da Bei Zhou) will not suffer any of these 15 kinds of bad death and will obtain the following 15 kinds of good birth:
- They will always meet good friends.
- They will always be born in a good country.
- They will always be born at a good time.
- Their place of birth will always have a good king.
- Their family will be kind and harmonious.
- Their heart will be pure and full in the way.
- They will not violate the prohibitive precepts.
- The organs of their body will always be complete.
- They will obtain everything they seek.
- They will always obtain the help and respect of others.
- Their riches will not be plundered.
- They will always have the necessary goods and wealth in abundance.
- In the place where they are born, they will see the Buddha and hear the Dharma.
- Dragons, gods, and good spirits will always protect them.
- They will awaken to the profound meaning of that Proper Dharma which they hear.
“Those who chant and hold the Great Compassion Mantra will obtain these 15 kinds of good birth. All people and gods should constantly chant and hold it, without carelessness.” – Great Compassion Dharani Sutra.”
Beautiful Guanyin, the feminine face of Avalokiteshvara’s compassion.
The source of the mantra is the Maha Karuna Dharani Sutra. Shakyamui Buddha was at Potala mountain, when Avalokiteshvara rose from his seat, joined his palms and said:
“Bhagavan, I have a mantra of Great –compassionate Heart Dharani and now wish to proclaim it, for comforting and pleasing all living beings; for healing all illness; for living beings to attain additional lifespan; for living beings to gain wealth; for extinguishing all evil karma and weighty sins; for keeping away from hindrance and disasters; for producing merits of all pure Dharmas; for maturing all virtuous roots; for overcoming all fears; for fulfilling all good wished. Bhagavan, please be merciful and allow me to speak ”
[Full Sutra at the end of this feature.]
The wonderfully peaceful and loving face of Chenrezig – Guanyin – Avaolokiteshvara. Just meditating on the face of compassion brings peace. On Chenrezig’s crown is Amitabha, His spiritual father.
It is most often sung or spoken in the original Sanskrit, rather than the available English, Thai, Vietnamese, or Chinese translations.
The translations tend to be for those compelled to delve into the “word meanings”, but as always with mantra, the word meanings are not that important. Sankrit is a language of Holy syllables, where not just words are formed, but sacred sounds that have layers of meaning. For this reason, the Great Dharani Mantra should be chanted in Sanskrit.
Ani Choling with the monks live, chanting/singing Great Compassion Mantra:
For reference, though, there are different translations and versions (short and long).
Namo Ratna Trayaya
Nama Arya Jyana
Sagara Vairochana
Byuhara Jaya Tathagataya
Arahate Samyaksam Buddhaya
Namah Sarwa Tathagate Bhyayh Arahatda Bhayh
Samyaksam Buddhe Bhayh
Namah Arya Awalokite
Shoraya Bohisatwaya
Mahasatwaya
Maha Karunikaya
Tatyata Om Dhara Dhara
Dhiri Dhiri
Dhuru Dhuru
Iti Wit Je Chalee Chalee
Purachale Purachale
Kusume Kusama Wa Re
Ili Mili Chiti
Jwala Mapanaya Soha
Animated Great Compassion Mantra with English translation:
Namo Ratna Trayaya.
Namah Arya Avalokitesvaraya
Bodhisattvaya Mahasattvaya Mahakarunikaya
Sarva Bandhana Chedana Karaya .
Sarva Bhava Samudram Sosana Karana.
Sarva Vyadhi Prasamana Karaya.
Sarva Mrtyu Upa-Drava Viansana Karana .
Sarva Bhaye Su Trana Karaya.
Tasmat Namas – Krtva Idam
The kind face of loving Guanyin, the female aspect of Avalokiteshvara, Goddess of Compassion.
Arya Avalokitesvara Bhastinam Nilakantha
Pi Nama Hrdayam Avarta Isyami
Sarvartha-sadhanam Subham Ajeyam
Sarva Bhutanam Bhava Marga Visuddhakam
Tadyatha, Om Aloke Aloka-mati Lokati Krante.
He Hare Arya Avalokitesvara
Maha bodhisattva , He Boddhisattva , He
Maha bodhisattva , He Virya Bodhisattva
He Mahakarunika Smara Hradayam.
Hi Hi , Hare Arya Avalokitesvara Mahesvara Parama
Maitra-Citta Mahakarunika.
Kuru Kuru Karman
Sadhaya Sadhaya Vidyam.
Ni Hi , Ni Hi Varnam Kamam-Game .
Vitta-Kama Vigama.
Siddha Yogesvara .
Dhuru Dhuru Viryanti, Maha Viryanti .
Dhara Dhara Dharendresvara.
Cala Cala Vimala Amala Murte
Arya Avalokitesvara Jina Krsna Jata-Makuta
Valam Ma Pra-Lamba Maha Siddha
Vidya dhara.Vara Vara Maha Vara .
Bala Bala Maha Bala.
Cala Cala Maha Cala
Krsna-Varna Nigha Krsna – Paksa Nirghatana.
He Padma-Hasta Cara Cara Desa
Caresvara Krsna –Sarpa Krta Yajnopavita
Ehyehi Maha Varaha-Mukha,Tripura-Dahanesvara
Narayana Va Rupa Vara Marga Ari .
He Nilakantha , He Mahakara ,
Hala hala Visa Nir-jita Lokasya.
Raga Visa Vinasana.
Dvesa Visa Vinasana.
Moha Visa Vinasana
Huru Huru Mala, Huru Huru Hare, Maha Padmanabha
Sara Sara , Sri Sri , Suru Suru ,
Bhu ruc Bhu ruc
Buddhiya Buddhiya , Boddhaya Boddhaya
Maitri Nilakantha Ehyehi Vama
Shitha Simha-Mukha Hasa Hasa,
Beautiful mother Guanyin is one feminine aspect of Avalokiteshvara.
Munca Munca Mahattahasam Ehiyehi Pa
Maha Siddha Yogesvara
Bhana Bhana Vaco
Sadhaya Sadhaya Vidyam.
Smara Smaratam Bhagavantam Lokita
Vilokitam Lokesvaram Tathagatam Dadahi
Me Drasana Kamasya Darsanam
Pra-Hiadaya Mana Svaha.
Siddhaya Svaha.
Maha Siddhaya Svaha
Siddha Yogesvaraya Svaha
Nilakanthaya Svaha
Varaha-Mukhaya Svaha
Maha-dara Simha-Mukhaya Svaha
Siddha Vidyadharaya Svaha
Padma-Hastaya Svaha
Krsna-Sarpa Krta Yajnopavitaya Svaha
Maha Lakutadaharaya Svaha
Cakrayuddhaya Svaha
Sankha-Sabdani Bodhanaya Svaha
Vama Skandhadesa Shitha Krsnajinaya Svaha
Vyaghra-Carma Nivasanaya Svaha
Lokesvaraya Svaha
Sarva Siddhesvaraya Svaha
Namo Bhagavate Arya Avalokitesvaraya Bodhisattvaya
Maha Sattvaya Mahakarunikaya
Sidhyanthu Me Mantra-Padaya Svaha
Four-armed aspect of Chenrezig, Lord of Compassion.
Sanskrit Mantra:
Chenrezig (Avalokiteshvara) is the Buddha of Compassion.
Namo great compassionate Avalokitesvara, May I quickly know all Dharmas;
Namo great compassionate Avalokitesvara, May I soon obtain the Wisdom Eye;
Namo great compassionate Avalokitesvara, May I quickly ferry all living beings (to the
shore of liberation);
Namo great compassionate Avalokitesvara, May I soon obtain virtuous skillful means (to enlighten various living beings);
Namo great compassionate Avalokitesvara, May I quickly board the Prajna (wisdom) Boat;
Namo great compassionate Avalokitesvara, May I soon transcend the ocean of suffering;
Namo great compassionate Avalokitesvara, May I quickly achieve precepts, Samadhi and the Way;
Namo great compassionate Avalokitesvara, May I soon ascend the mountain of Nirvana;
Namo great compassionate Avalokitesvara, May I quickly dwell in the house of non-action;
Namo great compassionate Avalokitesvara, May I soon unite with the Dharma-Nature Body.
If I go towards the mountain of knives, the mountain of knives of itself breaks up;
If I go towards the boiling oil, the boiling oil of itself dries up;
If I go towards the hells, the hells of themselves disappear;
If I go towards the hungry ghosts, the hungry ghosts of themselves become full.
If I go towards the demons, their evil thoughts of themselves are tamed.
If I go towards the animals, they themselves attain great wisdom.
Thousand-armed Chenrezig or Guanyin.
Adoration to the Almighty One.
Adoration to the noble Avalokitesvara, bodhisattva, the Great Compassionate One.
I continually adore the One who Dispels all Fears,
O noble Avalokitesvara, to You adoration, O Nilakantha.
I shall clearly sing the ‘heart’ dharani for the sake of all beings, for it is pure and serves all purposes for all beings, as it purifies the path of soul existence.
Therefore, Lord of Radiance, World-Transcending One.
Come, come, great bodhisattva, descend, descend. Bear in mind my heart-dharani.
Do, do the work in our souls.
Hold fast, oh Victor, oh Great Victorious One.
Hold on, hold on, oh Lord of the Dharani.
Move, move oh my immaculate image, come, come.
Destroy every poison.
Quick, bear in mind, quick, quick, descend, descend.
Enlightened being, O enlightened being, enlighten me, enlighten me. Oh merciful
My Lord, appear unto me. To You who sees our all, Namo. To the Great Lord, Namo. To the Great Lord in Yoga, Namo. To my Lord, Namo. To the Varaha*, Namo.
Adoration to the Triple Gem. Adoration to the noble Avalokitesvara bodhisattva, Namo.
Traditional chanting of Great Compassion Mantra:
FULL STURA BELOW
Thus I have heard, once Sakyamuni Buddha was at Potalaka Mountain, in the treasureadorned
Way-place in Avalokitesvara’s palace, sitting on a precious Lion-Throne adorned
in purity with countless multifarious Mani-jewels. Hundreds of precious streamers and
banners were hanging all around.
At that time, the Tathagata, who was sitting on his throne, intending to explain a teaching
of the Total-Retention Dharani, was along with innumerable Bodhisattva-Mahasattvas,
whose names are: Dharani King Bodhisattva, Treasure King Bodhisattva, Bhaisajya-
Raja(Medicine King) Bodhisattva, Bhaisajya-Samudgata(Medicine Superior) Bodhisattva,
Avalokitesvara Bodhisattva, Maha-stamaprapta(Great Strength) Bodhisattva,
Avatamsaka Bodhisattva, Great Sublime Bodhisattva, Precious Deposits Bodhisattva,
Virtue Store Bodhisattva, Vajragarbha Bodhisattva, Akasagarbha(Space Store)
Bodhisattva, Maitreya Bodhisattva, Samantabhadra(Universal Goodness) Bodhisattva,
Manjusri Bodhisattva, and so on. Such Bodhisattva-Mahasattvas are all great Dharma-
Princes who had been empowered through their crowns (Abhiseka).
The Buddha was also along with innumerable great Voice-Hearers (Sravakas), all of whom
were practicing the tenth stage of Arhat, headed by Maha-Kasyapa;
He was also along with innumerable gods of Brahma-Heaven, headed by Sinza-Brahma;
Also along with Him were innumerable Gods of heavens of the desire realm, headed by
Gopaka-God;
Also along with Him were innumerable four-guardian-gods, headed by Dhritarastra;
Also along with Him were innumerable gods, dragons, Yakshas, Gandharvas, Asuras,
Garudas, Kinnaras, Mahoragas, human beings, Amanusyas, headed by Heavenly Virtue
great dragon king;
Also along with Him were innumerable goddesses of heavens of the desire realm, headed
by Virginal Eye goddesses;
Also along with Him were innumerable Sunyatas(Gods of spaces), gods of rivers and
oceans, gods of fountains and spring, gods of stream and pond, gods of herb, gods of
forest, gods of houses, gods of water, gods of fire, gods of earth, gods of wind, gods of
ground, gods of mountains, gods of rocks, gods of palaces, and so on.
They all came and gathered in the congregation.
At that time in the congregation, Avalokitesvara Bodhisattva secretly emitted his
sacrosanct light, thereupon, the worlds in the ten directions, along with this threethousand-
great-thousand worlds system, were all illuminated and became golden.
Heavenly palaces, palaces of dragons, and palaces of all gods were all shaken. Rivers,
oceans, Iron-Ring Mountains (Cakravada-parvata), Sumeru Mountains, Earth Mountains,
and black mountains were also shaken. The light of suns, moons, pearls, fire, and
constellations all disappeared.
Witnessing this rare scene, Dharani King Bodhisattva was more surprised than ever
before, so he arose from his seat, joined his palms and asked the Buddha with a
Gatha(verse):
“Who achieved the Correct-Awakening today,
emitting such great bright light universally?
The worlds of the ten directions are all golden,
so do these three-thousand-great-thousand worlds.
Who attained the ultimate freedom today,
manifesting the rare great holy power?
Innumerable Buddha-Worlds are shaken,
so do palaces of dragons and gods.
Now the entire congregation is wondering,
not knowing whose power caused these.
Is he a Buddha, Bodhisattva, or great Voice-Hearer,
or a Brahman, demon, heavenly god, or Sakra?
We pray for the Bhagavan (World Honored One)’s Great Compassion,
to tell us the source of this great supernatural power.”
The Buddha told Dharani King Bodhisattva: “Virtuous man, you all should know that in
this congregation there is a Bodhisattva-Mahasattva named Avalokitesvara, the
Unrestricted One. He had achieved the Great Kindness and Great Compassion since
uncountable Kalpas before, and he excels at practicing countless Dharani-Gates. In order
to comfort and please all living-beings, he secretly emits such great sacrosanct power.
After the Buddha said that, Avalokitesvara Bodhisattva arose from his seat, tidied up his
clothes, joined his palms towards the Buddha and said:
“Bhagavan, I have a mantra of Great-Compassionate Heart Dharani and now wish to
proclaim it, for comforting and pleasing all living beings; for healing all illness; for living
beings to attain additional lifespan; for living beings to gain wealth; for extinguishing all
evil karma and weighty sins; for keeping away from hindrance and disasters; for
producing merits of all White (pure) Dharmas; for maturing all virtuous-roots; for
overcoming all fears; for fulfilling all good wishes. Bhagavan, please be merciful and allow
me to speak.”
The Buddha said: “Virtuous man, you have great kindness and great compassion, in order
to comfort and please all living beings, you wish to speak the holy mantra, it is the proper
time now, please speak it soon, the Tathagata approves and rejoices it, and so do all
Buddhas.”
Avalokitesvara Bodhisattva then said to the Buddha: “Bhagavan, I remember that
countless billions of kalpas ago, a Buddha, whose name was Thousand Rays King
Stillness Thus Come One, appeared in the world. Because of his mercy and mindfulness
towards me and all living beings, that Buddha, the World Honored One spoke this Vast,
Perfect, Unimpeded, Great Compassionate Heart Dharani, rubbed my crown with his
golden hand and said: ‘Virtuous man, you should hold this heart-mantra to give great
benefit and happiness to all living beings in the future evil age.’ At that time I was just at
the first Bhumi(stage of Bodhisattva), right after hearing this mantra, I exceeded the eighth
Bhumi. At that time, as my heart was joyful, I vowed: ‘If I will be able to give benefit and
happiness to all living beings in the future, let me have one thousand hands and one
thousand eyes immediately.’ Instantly after the vow, I got fully one thousand hands and
one thousand eyes on my body, then, the grounds of the worlds of the ten directions
quaked in six ways, thousands of Buddhas of the ten directions emitted their light to my
body and illuminated boundless worlds of the ten directions. From then on, from
countless Buddhas and congregations, I have repeatedly heard, accepted and held this
Dharani, and the joys were also repeatedly aroused from my heart, and made me greatly
enthusiastic. Therefore, I transcended imperceptible births and deaths of countless
billions of kalpas. Since then, I have always been reciting and holding this mantra, and
have never forgotten it. Because of holding this mantra, I was always born by miraculous
creation (nirmana) from lotuses in front of Buddhas, and have never been born from any
womb.”
“If there are monks(Bhikshus), nuns(Bhikshunis), laymen(Upasakas),
laywomen(Upasikas), pure youth and maidens who wish to recite and hold(keep reciting)
this mantra, they should first arouse heir great merciful and compassionate hearts for all
living beings, and follow me in making these vows:
(* The pronunciation of “Namo” is [na:mo:] in international phonetic symbols)
Namo great compassionate Avalokitesvara, May I quickly know all Dharmas;
Namo great compassionate Avalokitesvara, May I soon obtain the Wisdom Eye;
Namo great compassionate Avalokitesvara, May I quickly ferry all living beings (to the
shore of liberation);
Namo great compassionate Avalokitesvara, May I soon obtain virtuous skillful means (to
enlighten various living beings);
Namo great compassionate Avalokitesvara, May I quickly board the Prajna Boat;
Namo great compassionate Avalokitesvara, May I soon transcend the ocean of suffering;
Namo great compassionate Avalokitesvara, May I quickly achieve precepts, Samadhi and
the Way;
Namo great compassionate Avalokitesvara, May I soon ascend the mountain of Nirvana;
Namo great compassionate Avalokitesvara, May I quickly dwell in the house of nonaction;
Namo great compassionate Avalokitesvara, May I soon unite with the Dharma-Nature
Body.
If I go towards the mountain of knives, the mountain of knives of itself breaks up;
If I go towards the boiling oil, the boiling oil of itself dries up;
If I go towards the hells, the hells of themselves disappear;
golden hand and said: ‘Virtuous man, you should hold this heart-mantra to give great
benefit and happiness to all living beings in the future evil age.’ At that time I was just at
the first Bhumi(stage of Bodhisattva), right after hearing this mantra, I exceeded the eighth
Bhumi. At that time, as my heart was joyful, I vowed: ‘If I will be able to give benefit and
happiness to all living beings in the future, let me have one thousand hands and one
thousand eyes immediately.’ Instantly after the vow, I got fully one thousand hands and
one thousand eyes on my body, then, the grounds of the worlds of the ten directions
quaked in six ways, thousands of Buddhas of the ten directions emitted their light to my
body and illuminated boundless worlds of the ten directions. From then on, from
countless Buddhas and congregations, I have repeatedly heard, accepted and held this
Dharani, and the joys were also repeatedly aroused from my heart, and made me greatly
enthusiastic. Therefore, I transcended imperceptible births and deaths of countless
billions of kalpas. Since then, I have always been reciting and holding this mantra, and
have never forgotten it. Because of holding this mantra, I was always born by miraculous
creation (nirmana) from lotuses in front of Buddhas, and have never been born from any
womb.”
“If there are monks(Bhikshus), nuns(Bhikshunis), laymen(Upasakas),
laywomen(Upasikas), pure youth and maidens who wish to recite and hold(keep reciting)
this mantra, they should first arouse heir great merciful and compassionate hearts for all
living beings, and follow me in making these vows:
Namo great compassionate Avalokitesvara, May I quickly know all Dharmas;
Namo great compassionate Avalokitesvara, May I soon obtain the Wisdom Eye;
Namo great compassionate Avalokitesvara, May I quickly ferry all living beings (to the
shore of liberation);
Namo great compassionate Avalokitesvara, May I soon obtain virtuous skillful means (to
enlighten various living beings);
Namo great compassionate Avalokitesvara, May I quickly board the Prajna Boat;
Namo great compassionate Avalokitesvara, May I soon transcend the ocean of suffering;
Namo great compassionate Avalokitesvara, May I quickly achieve precepts, Samadhi and
the Way;
Namo great compassionate Avalokitesvara, May I soon ascend the mountain of Nirvana;
Namo great compassionate Avalokitesvara, May I quickly dwell in the house of nonaction;
Namo great compassionate Avalokitesvara, May I soon unite with the Dharma-Nature
Body.
If I go towards the mountain of knives, the mountain of knives of itself breaks up;
If I go towards the boiling oil, the boiling oil of itself dries up;
If I go towards the hells, the hells of themselves disappear;
If I go towards the hungry ghosts, the hungry ghosts of themselves become full.
If I go towards the Asuras, their evil thoughts of themselves are tamed.
If I go towards the animals, they themselves attain great wisdom.”
“After making these vows, recite my name(Namo Avalokitesvara Bodhisattva) with the
deep-felt sincere heart, also recite single-mindedly the name of my teacher — Amitabha
Tathagata(Namo Amitabha), then recite this mantra, 5 times or more in a day, to remove
from the body the weighty sins of births and deaths accumulated in hundreds of
thousands of billions of kalpas.”
Avalokitesvara Bodhisattva then said to the Buddha: “Bhagavan, if humans or gods recite
and hold the phrases of the Great Compassion Dharani, when they are about to die, all
the Buddhas of the ten directions will come to receive them with their hands, and they
will be reborn in whichever Buddha-World according to their wishes.”
Avalokitesvara Bodhisattva continued to say to the Buddha: “Bhagavan, Should any
living being who recites and holds the holy mantra of Great Compassion fall into the three
evil paths, I vow not to achieved the Correct-Awakening.
Should any living being who recites and holds the holy mantra of Great Compassion not
be reborn in any Buddha-World, I vow not to achieve the Correct-Awakening.
Should any living being who recites and holds the holy mantra of Great Compassion not
obtain unlimited Samadhis and eloquence, I vow not to achieve the Correct-Awakening.
Should any living being who recites and holds the holy mantra of Great Compassion not
obtain whatever he seeks in his present life, then it cannot be called the Dharani of the
Great Compassionate Heart, unless it is used by those who are not virtuous or not
completely sincere.
If a woman dislikes her female body and wishes to become a male, if she recites the
phrases of the Great Compassion Dharani but can not change from a female to a male, I
vow not to achieve the Correct-Awakening. However, if she arouses even a slightest
doubt, her wish will not be satisfied.
If any living being usurps the drinks, foods, or possessions of Sanghas (group of monks),
even though one thousand Buddhas appear in the world, he will not get to repent and
reform. Even if he repents, his sins will not be eliminated. But now, by reciting this Great
Compassion holy mantra, his sins will be eliminated. If anyone usurps, eats, or uses the
drinks, foods, or possessions of Sanghas, he must repent to teachers of the ten directions
to eliminate his sins. Now, when he reties this Great Compassion Dharani, the teachers of
the ten directions will come to bear witness, and then all his weighty sins and hindrances
will be eliminated.
All evil karma and weighty sins such as the ten evil deeds, the five rebellious sins,
slandering people, slandering the Dharmas, breaking the Abstinent-precepts (*), breaking
other precepts, destroying stupas (holy towers), wrecking temples, stealing properties of
Sanghas, and profaning Brahma (pure) practices, can be completely eliminated (by reciting
this Dharani), except this: if one has doubts about this Dharani, then even his small sins
and light karma cannot be eliminated, not to mention the weighty sins. Although the
weighty sins do not disappear immediately, the reciting can still be the cause of Bodhi in
the future.”
Avalokitesvara Bodhisattva continued to say to the Buddha:
“People and gods who recite and hold the Great Compassionate Heart Dharani will obtain
fifteen kinds of good birth and will not suffer fifteen kinds of bad death. The bad deaths
are:
Those who recite and hold the Great Compassion Holy Mantra will not suffer any of
these fifteen kinds of bad death and will obtain the following fifteen kinds of good birth:
Those who recite and hold the Great Compassionate Heart Dharani will obtain these
fifteen kinds of good birth. All gods and people should constantly recite and hold it
without laziness.”
After saying that, Avalokitesvara Bodhisattva joined his palms and stood upright in front
of the congregation, aroused his great compassionate heart for all living beings, smiled and
in this way spoke the Sacrosanct Wonderful Phrases of the Vast, Perfect, Unimpeded,
Great Compassionate Heart Great Dharani. The Dharani is:
Namo Ratna Trayaya.
Namah Arya Avalokitesvaraya
Bodhisattvaya Mahasattvaya Mahakarunikaya
Sarva Bandhana Chedana Karaya .
Sarva Bhava Samudram Sosana Karana.
Sarva Vyadhi Prasamana Karaya.
Sarva Mrtyu Upa-Drava Viansana Karana .
Sarva Bhaye Su Trana Karaya.
Tasmat Namas – Krtva Idam
Arya Avalokitesvara Bhastinam Nilakantha
Pi Nama Hrdayam Avarta Isyami
Sarvartha-sadhanam Subham Ajeyam
Sarva Bhutanam Bhava Marga Visuddhakam
Tadyatha, Om Aloke Aloka-mati Lokati Krante.
He Hare Arya Avalokitesvara
Maha bodhisattva , He Boddhisattva , He
Maha bodhisattva , He Virya Bodhisattva
He Mahakarunika Smara Hradayam.
Hi Hi , Hare Arya Avalokitesvara Mahesvara Parama
Maitra-Citta Mahakarunika.
Kuru Kuru Karman
Sadhaya Sadhaya Vidyam.
Ni Hi , Ni Hi Varnam Kamam-Game .
Vitta-Kama Vigama.
Siddha Yogesvara .
Dhuru Dhuru Viryanti, Maha Viryanti .
Dhara Dhara Dharendresvara.
Cala Cala Vimala Amala Murte
Arya Avalokitesvara Jina Krsna Jata-Makuta
Valam Ma Pra-Lamba Maha Siddha
Vidya dhara.Vara Vara Maha Vara .
Bala Bala Maha Bala.
Cala Cala Maha Cala
Krsna-Varna Nigha Krsna – Paksa Nirghatana.
He Padma-Hasta Cara Cara Desa
Caresvara Krsna –Sarpa Krta Yajnopavita
Ehyehi Maha Varaha-Mukha,Tripura-Dahanesvara
Narayana Va Rupa Vara Marga Ari .
He Nilakantha , He Mahakara ,
Hala hala Visa Nir-jita Lokasya.
Raga Visa Vinasana.
Dvesa Visa Vinasana.
Moha Visa Vinasana
Huru Huru Mala, Huru Huru Hare, Maha Padmanabha
Sara Sara , Sri Sri , Suru Suru ,
Bhu ruc Bhu ruc
Buddhiya Buddhiya , Boddhaya Boddhaya
Maitri Nilakantha Ehyehi Vama
Shitha Simha-Mukha Hasa Hasa,
Munca Munca Mahattahasam Ehiyehi Pa
Maha Siddha Yogesvara
Bhana Bhana Vaco
Sadhaya Sadhaya Vidyam.
Smara Smaratam Bhagavantam Lokita
Vilokitam Lokesvaram Tathagatam Dadahi
Me Drasana Kamasya Darsanam
Pra-Hiadaya Mana Svaha.
Siddhaya Svaha.
Maha Siddhaya Svaha
Siddha Yogesvaraya Svaha
Nilakanthaya Svaha
Varaha-Mukhaya Svaha
Maha-dara Simha-Mukhaya Svaha
Siddha Vidyadharaya Svaha
Padma-Hastaya Svaha
Krsna-Sarpa Krta Yajnopavitaya Svaha
Maha Lakutadaharaya Svaha
Cakrayuddhaya Svaha
Sankha-Sabdani Bodhanaya Svaha
Vama Skandhadesa Shitha Krsnajinaya Svaha
Vyaghra-Carma Nivasanaya Svaha
Lokesvaraya Svaha
Sarva Siddhesvaraya Svaha
Namo Bhagavate Arya Avalokitesvaraya Bodhisattvaya
Maha Sattvaya Mahakarunikaya
Sidhyanthu Me Mantra-Padaya Svaha
A thousand arms of compassion. The 84 aspects of Avalokiteshvara’s compassion is celebrated in the great Dharani, including the thousand-armed Chenrezig aspect — a 1000-arms of compassion reaching out to benefit all sentient beings.
When Avalokitesvara Bodhisattva finished speaking this mantra, the earth shook in six
ways. The heavens rained down precious flowers, which fell in colorful profusion. All the
Buddhas of the ten directions were delighted, while the heavenly demons and Exteriorpaths
practitioners were so frightened that their hair stood on end. Everyone in the
congregation achieved different fruitions, including the fruitions of stream-enterer (srotaapanna),
once-returner (sakrd-agamin), non-returner (Anagamin), and Arhat; others
achieved the first Bhumi(stage of Bodhisattva), the second Bhumi, the third, fourth, fifth
…… up to the tenth Bhumi. Innumerable living beings aroused the Bodhi-Heart (The
resolve to save all living beings and help them to achieve the Correct Awakening).
Then the great Brahma heavenly king arose from his seat, tidied up his clothes, joined his
palms respectfully, and said to Avalokitesvara Bodhisattva: “How virtuous, Mahasattva!
I had attended innumerable Buddha-Congregations and heard myriads of Dharmas and
Dharanis, but never before had I heard such Sacrosanct Wonderful Phrases of the
Unimpeded Great Compassionate Heart’s Great Compassion Dharani. Mahasattva,
please tell us the feature and characteristics of this Dharani, all of us will be pleased to
know that.”
Avalokitesvara Bodhisattva told the Brahma king: “For the convenience of benefiting all
living beings, you have asked me this question. Now you listen carefully, and I will tell
you in brief.”
Avalokitesvara Bodhisattva said: “It is the great merciful and compassionate heart, the
impartial heart, the motionless heart, the unpolluted and unattached heart, the emptinessobserving
heart, the respectful heart, the humble heart, the uncluttered heart, the non-view
and non-grasping heart, and the uppermost Bodhi-Heart. You should know that such
hearts are the feature and characteristics of this Dharani, you should practice according to
them.”
Then the great Brahma king said: “We now know the feature and characteristics of this
Dharani, from now on, we will recite and hold it and will never dare to forget or loss it.”
Avalokitesvara Bodhisattva said: “If any virtuous men or virtuous women, who recite and
hold this holy Dharani, can arouse the vast Bodhi-Heart that vow to ferry all living beings
to the shore of liberation, keep the Abstinent-precepts(*) bodily, arouse the heart of
equality towards all living beings, keep reciting this Dharani without interruption, reside
in a clean room, wash themselves clean, wear clean clothes, hang up streamers and light up
lamps, make offerings with fragrances, flowers, vegetable foods of hundreds of tastes,
make their hearts stay still at one place, do not think about others, and recite and hold this
Dharani according to the Dharma, then, Sunlight Bodhisattva, Moonlight Bodhisattva and
innumerable gods and immortals will come to bear witness and enhance the efficacy of
their recitation.”
“At that time, I will illuminate them with a thousand eyes, and protect and support them
with a thousand hands. From then on, they will be able to master all worldly literature,
and will perfectly understand all Exterior-paths’ theories and sorceries, as well as the Veda
Scriptures.”
“One who recites and holds this holy mantra can heal all the 84000 kinds of diseases of
the world, without exception. He also can command all ghosts and spirits, vanquish
heavenly demons, and tame all Exterior-paths practitioners.”
“If one is reading Sutras or practicing Dhyana (Zen) in a mountain or a wild field, and
some mountain-spirits, various ghosts, demons, monsters or Devas come to disturb and
make him unable to concentrate, recite this mantra once, then all those ghosts and spirits
will be tied up.”
“If one can recites this Mantra in accord with Dharma and arouse merciful and
compassionate heart towards all living beings, I will then command all virtuous gods,
dragon kings, and Vajra Secret-Traces Divinities to always follow and guard him, never
leaving his side, guarding him as their own eyes and lives.”
Then Avalokitesvara Bodhisattva said the Gatha:
“I command the Vajra Secret-Traces Knights: Ucchusma, Kundalin, Ankusa, and the eight
clans’ powerful knight Shankara,
to guard the Mantra-holders constantly;
I command Mahesvaras, Narayana, Kumbhiraba and Kapila,
to guard the Mantra-holders constantly;
I command Pajis, Sahassakkhas, perfect-virtuous chebuds and Kimnaras,
to guard the Mantra-holders constantly;
I command Sajamahoras, Kumbhandas, Katabhutanas, and Banjras,
to guard the Mantra-holders constantly;
I command Bhipagara kings, and morality Vitasaharas,
to guard the Mantra-holders constantly;
I command Brahma king Sambra, the five clans of pure-abode heavens and Yamarajas,
to guard the Mantra-holders constantly;
I command Sakra Devanam indra, the Lord of the thirty-three heavens, Sarasvatis, and
Vardhanas,
to guard the Mantra-holders constantly;
I command Dhritarastra king, Haritis, goddess and great strength gods,
to guard the Mantra-holders constantly;
I command Virudhaka king, Virupaksa king and Vaisravana king,
to guard the Mantra-holders constantly;
I command the Golden Peacock King, and the twenty-eight clans of great immortals,
to guard the Mantra-holders constantly;
I command Manibhadra, and Pancika-imperator Phalava,
to guard the Mantra-holders constantly;
I command Nanda, Upandanda, and the Sagara dragon-king Ibhra,
to guard the Mantra-holders constantly;
I command the Asuras, Gandharvas, Karunas, Kimnaras, and Mahoragas,
to guard the Mantra-holders constantly;
I command the gods of water, fire, thunder, lightning, Kumbhanda king and Pisacas,
to guard the Mantra-holders constantly;
“Those virtuous gods, dragon-kings and goddess, each along with 500 retinues of greatstrength
Yaksas, will always follow and guard the holders of the Great Compassion Holy
Mantra. If the Mantra-holder dwells and sleeps alone in an uninhabited mountain or
wilderness, those virtuous gods will guard him by turns to eliminate misfortunes. If the
Mantra-holder loses his way deep in the mountain, because of reciting this Mantra, the
virtuous gods and dragon-kings will transform themselves into virtuous people and tell
him the correct way. If the Mantra-holder lacks water or requires fire in a mountain,
forest, or wilderness, the dragon-kings will protect him by miraculously creating water
and fire for him.”
Avalokitesvara Bodhisattva then said a misfortune-eliminating and refreshingly cool
Gatha(verse):
“When walking in wilderness, mountain or marsh,
if encountering tigers, wolves, or other fierce beasts,
or snakes, spirits, demons, monsters, ghosts,
they will be unable to harm the Mantra-holder when they hear this Mantra;
When voyaging on river or sea,
poisoned dragons, flood dragons and Makaras,
Yaksas, Rakshas, fishes, and soft-shelled turtles,
will dodge when they hear this Mantra;
If besieged by battle arrays or robbers,
or being robbed by villains,
recite the Great Compassion Dharani sincerely,
those villains will show mercy and go back;
If one is imprisoned by government official,
jailed, chained and locked,
recite the Great Compassion Dharani sincerely,
the officer will show mercy and set him free;
If entered a house of a poisonous insects raising family in a wild way,
the family purpose to venom with drinks, foods or medicines,
recite the Great Compassion Dharani sincerely,
the poison will turn to nectar;
When a woman is giving birth to a child,
evil demons comes to obstruct the birth and causing suffering and oppressive pain,
recite the Great Compassion Dharani sincerely,
the demons will disperse, leaving a safe and comfortable birth;
If evil dragons or pestilence ghosts spread poison,
people are infected by pyrexia and about to die,
recite the Great Compassion Dharani sincerely,
diseases will be healed and lives of people will be lengthen;
If evil dragons or ghosts spread the tumescent diseases,
people suffer from carbuncles, sore, abscess, ulcer and bleeding,
recite the Great Compassion Dharani sincerely,
then spit three times to the abscesses and it will be cured.
If there are muddled and wicked living beings who aroused immoral minds,
causing hatred by sending nightmares, ghosts and curses to you,
recite the Great Compassion Dharani sincerely,
then the hexes and evil spells will return to its original senders.
When Dharma is about to disappear,
the world is evil, feculent and disordered,
poeple’s sexual desire are like raging fire,
their hearts are deluded and they confuse right and wrong.
They have adulteries behind their spouses,
and think of lust days and nights ceaselessly.
If they can recite the Great Compassion Dharani sincerely,
the fire of sexual desire will quench and the evil minds will extinguish.
If I glorify the effect and power of this Mantra in detail,
even one kalpa is not enough for the glorification.”
Then Avalokitesvara Bodhisattva told the Brahmas: “Recite this Mantra 5 times, use
threads of 5 colors to tie knots, then recite the Dharani 21 times, tie 21 knots, wear it on
neck. This Mantra has been spoken by previous 9.9 billions Ganges-river-sands Buddhas.
Those Buddhas spoke this Mantra for the practitioners who practice the six Perfections
(Paramita) but have not yet fulfilled them, to make them succeed quickly;
For those who have not yet aroused Bodhi-Heart, to make them arouse their Bodhi-Heart
quickly;
For Sravakas who have not yet achieved fruitions, to make them achieve fruitions quickly;
For all gods and supernatural persons in the three-thousand-great-thousand worlds, who
have not yet aroused the unsurpassed Bodhi-Heart, to make them arouse the Bodhi-Heart
quickly;
For all living beings who have not yet gained the root of faith in Mahayana, with the
mighty holy power of this Dharani, their seeds of Mahayana and Dharma-buds will grow
quickly; with the power of my expedients, mercy and compassion, all of their needs will
be supplied.
For those living beings of the three evil paths, who live in the gloomy regions of the threethousand-
great-thousand worlds, when they hear this Mantra, they will all be free from
suffering;
For Bodhisattvas who have not yet achieved the first Bhumi, to make them achieve
quickly, and make them achieve even up to the tenth Bhumi, and even up to the
Buddhahood, with the thirty-two marks and the eighty minor marks achieved naturally.
If a Voice-Hearer (Sravaka) once hears this Dharani pass by his ears, if he practices and
writes this Dharani, and if he settles down with straightforward heart in accord with
Dharma, then he will naturally achieve the four Sramana-fruits even if he does not seek for
the fruitions.
Suppose all the mountains, rivers, cliffs, and oceans in the three-thousand-great-thousand
worlds can be boiled; the Sumeru mountains and Cakravada-parvata mountains can be
shaken, and grinded to dust, all living beings of that magnitude will arouse the
unsurpassed Bodhi-Hearts [by the power of this Dharani].
If anyone prays for any wish in his present life, he should keep the Abstinentprecepts(*)
and keep reciting this Dharani for 21 days, then his wishes will certainly be
fulfilled. From the verge of the previous birth-and-death to the verge of the next birth-anddeath,
all his evil karmas will be cleaned up. In the three-thousand-great-thousand worlds,
all the Buddhas, Bodhisattvas, Brahmas, Sakra Devanam-Indra (heavenly lord), the four
guardian gods, divinities, immortals, and dragon-kings, will bear witness.”
“If a human or heavenly being, who recites and holds this Dharani, baths in a river or a
sea, the nearby living beings wet by his bath-water will have all their weighty sins cleaned
and be reborn in pure-lands of other directions. They will be born through miraculous
creation from lotuses, and will not undergo birth from wombs, moistures, or eggs. How
much more so, for those who recite and hold this Dharani themselves!”
“If one who recites and holds this Dharani is walking, a wind blows his hair and clothes,
then the living beings blown by the wind that previously touched the Mantra-holder will
have all their heavy obstructions and evil karmas cleansed, will not continue to suffer
from karmas of the three evil paths, and often be born in front of Buddhas. It should be
known that the Mantra-holder’s blessings, virtues, and fruit-repayments will be
unimaginable.”
“If the Mantra-holder says anything, no matter good or bad, it sounds like pure Dharmasound
to all heavenly demons, Exterior-paths practitioners, gods, dragons, ghosts, and
spirits, thus they will respect the Mantra-holder as if he were a Buddha.”
“As to one who recites and holds this Dharani, we should know that he is a store of
Buddha-bodies, because he is cherished by 9.9 billions Ganges-river-sands Buddhas;
We should know that he is a brilliant light store, because he is illuminated by the light of
all Tathagatas;
We should know that he is a store of mercies and compassions, because he constantly
saves living beings with this Dharani;
We should know that he is a wonderful-Dharmas store, because this Dharani includes all
Dharani-Gates;
We should know that the he is a store of Dhyana and Samadhi, because hundreds of
thousands of Samadhis often appear in front of him;
We should know that the he is an Empty Spaces store, because he constantly observes
living beings with wisdom of emptiness;
We should know that the he is a store of intrepidities, because he is constantly guarded
by dragons, gods, and virtuous gods;
We should know that the he is a Wonderful Language store, because the Dharani-Sound
come from his mouth is uninterrupted;
We should know that the he is an Eternally-Abiding store, because the three-disasters and
evil-kalpas cannot harm him;
We should know that the he is a Liberation store, because heavenly demons and Exteriorpaths
practitioners cannot detain him;
We should know that the he is a Medicine-King store, because he constantly heals living
beings with this Dharani;
We should know that the he is a supernatural power store, because he can freely travel
round the Buddha-Worlds.
The glorifications for the merits and virtues of the Mantra-holder are endless.”
“Virtuous men, if one tires of the sufferings of the world and seeks for happiness of long
life, he should settle down in an unoccupied and clean place, make a pure Secure
Boundary, recite this Dharani towards his clothing, water, foods, fragrances, or medicines
for 108 times and then use them, then he will certainly gain a long life. If he can make a
Secure Boundary, accept and hold the Dharani in accord with Dharma, then all things will
be achievable.”
“The method of making a Secure Boundary is:
Recite the Dharani 21 times towards a knife, and then countermark the ground with the
knife to make a boundary;
or recite the Dharani 21 times towards some clean water, and then sprinkle it around as
the boundary;
or recite the Dharani 21 times towards some white mustard seeds, and then scatter them
around to mark a boundary,;
or make a boundary by mental visualisation;
or recite the Dharani 21 times towards some clean ashes(of Incense) and use them to mark
a boundary;
or recite the Dharani 21 times towards a five-colored thread and then make a closed circle
on the ground with the threads as a boundary.
All of these will do.
If one can accept and hold the Dharani in accord with the Dharma, he will achieve the fruit
naturally.”
“If anyone just hears the name of this Dharani, his weighty sins of births and deaths of
countless kalpas will be eliminated, how much more so, of those who recite and hold this
Mantra themselves! If anyone can know and recite this holy Mantra, we should know
that he has already offered and sustained innumerable Buddhas and have widely planted
his virtuous roots. If he can recite and hold the Dharani in accord with Dharma to relieve
all living beings from sufferings, we should know that he is the one with the great
compassionate heart, and will become a Buddha soon.”
“If he recites the Dharani for all living beings that he sees, make them hear the Dharani and
make it become a cause of their achievement of Bodhi, then, his merits and virtues are
immeasurable, boundless, and cannot be praised completely.”
“If he can, with pure sincerity, apply his heart to keep the Abstinent-precepts, repent the
previous sins on behalf of all living beings, also repent his own various sins accumulated
in countless past kalpas, keep reciting this Dharani and never allow the sound of
recitation to be interrupted, then he will achieve the four Sramana-fruits in his present life;
if he has excellent talent for Dharma (literally: sharp root) and masters the skillful means
of Wisdom-Observing, then achieving the fruits of ten Bhumis is not difficult for him, not
to mention those small worldly blessings. All his wishes will be fulfilled.”
“If he wishes to command ghosts, he should find a skull in the wild, wash it clean, set up
a Mandala(altar) in front of a statue of Thousand-Handed and Thousand-Eyed
Avalokitesvara Bodhisattva, and make offerings of multifarious fragrances, flowers,
drinks, and vegetable foods. Do this day after day, then 7 days later, the ghost will appear
and obey his orders.”
“If he wish to command the four guardian gods, he should recite towards a sandalwood
and burn it, then he will achieve the goal – because the power of the Bodhisattva’s great
compassionate vows are deep and weighty, and the power of this holy Dharani is mighty
and vast.”
The Buddha told Ananda: “When there are catastrophes in a country, if the king of the
country can manage state affairs according to correct laws, be liberal toward people and
animals, not to do anybody an injustice, absolve people from blames, and for 7 days and
7 nights, keep both his body and his mind sincere and diligent, and in this way recite and
hold this Great Compassionate Heart Dharani Holy Mantra, then all the catastrophes of
his country will disappear, the five kinds of crops will be abundant and his people will
live in peace and happiness.”
“If a country is being frequently invaded by enemies from other countries, people are
unsafe and ministers are traitorous, pestilences are spreading everywhere, the rains and
the droughts are unbalanced and unseasonable, or even the sun and the moon lost their
accuracy, when such disasters come, the people should make a statue of Thousand
Handed and Thousand-Eyed Avalokitesvara Bodhisattva and set it facing the west, make
offerings to it sincerely with fragrances, flowers, streamers, precious canopies, or
vegetable foods and drinks of hundreds of tastes, and, for 7 days and 7 nights, if the king
of the country can keep both his body and mind sincere and diligent, and in this way
recite and hold the Sacrosanct Wonderful Phrases of this Dharani, then the foreign
enemies will be tamed of themselves, they will return to their own countries and make no
further disturbance. These countries will be in communication and will have friendly
relations, the princes and officers will be loyal, the queen, the prince’s wife, and the maids
will also be loyal to the king. Dragons, ghosts and spirits will protect this country, the
rains will be seasonal, the fruits will be abundant, and the people will be happy.”
“If anyone in a family gets a serious evil disease, or if hundreds of monsters appear, or if
ghosts, spirits, and demons deplete and demolish the family; or if some villains malign the
family and plot to harm them; or if the members of the family are disharmonious, they
should set up a Mandala(altar) in front of a statue of Thousand-Handed and Thousand-
Eyed Avalokitesvara Bodhisattva, recite the name of Avalokitesvara Bodhisattva with
their deep-felt sincere heart, and then recite this Dharani fully 1000 times, then all those
misfortunes will disappear, the family will be peaceful forever.”
Ananda asked the Buddha: “Bhagavan, what is the name of this Mantra? How should we
accept and hold it?”
The Buddha told Ananda: “This holy Mantra has many names, one of them is Vast,
Great, Perfect, another is Unimpeded Great Compassion, another is Relieving Sufferings
Dharani, another is Lengthening Life Dharani, another is Extinguishing Evil Destinies
Dharani, another is Breaking Evil Karma Hindrances Dharani, another is Wish-Fulfilling
Dharani, another is The Dharani Of The Freedom In Accord With The Heart, another is
Quickly Exceeding The Upper Stages Dharani. Thus should you accept and hold it.”
Then Ananda asked the Buddha: “Bhagavan, what is the name of this Bodhisattva-
Mahasattva, who is so good to teach us this Dharani?”
The Buddha said: “This Bodhisattva is called Avalokitesvara, the Unrestricted One, also
called Nipping a Lariat, also called A Thousand Bright Eyes. Virtuous man, this
Avalokitesvara Bodhisattva has unimaginable mighty and holy powers. Uncountable
kalpas before, he had already been a Buddha named True Dharma Brightness Tathagata.
Because of the power of his great compassionate vows, and in order to call upon all
Bodhisattvas to comfort and please all living beings, he appears as a Bodhisattva. All of
you, including the Bodhisattvas, Brahmas, Gods of the 33 heavens, dragons, and
divinities, should show respect to him, do not despise him. All heavenly and human
beings should constantly make offerings to him and recite his name absorbedly, then they
will get infinite blessings and eliminate countless sins, and at the end of their lives, they
will be reborn in the Pure Land of Amitabha Buddha.”
The Buddha told Ananda: “This holy Mantra spoken by Avalokitesvara Bodhisattva is
true, real, and not false. If you wish to invite this Bodhisattva to come, recite the Mantra
21 times towards a Guggula Incense and burn it, then this Bodhisattva will come.”
“If being possessed by a soul of cat, find a dead cat’s skull, burn it to ashes, mix the ashes
with clean soil, and then use them to shape a cat. In front of a statue of Thousand-Handed
and Thousand-Eyed Avalokitesvara Bodhisattva, recite the Dharani 108 times towards a
wrought iron knife, and then cut the model into 108 pieces with the knife. Recite once, cut
once, and say his name once, then the cat’s soul will leave and never return.”
“If harmed by mediumistic insects(Gu), mix Karpura(Dragon Brain Incense) with a same
bulk of Guggula Incense, add 1 bowl of Well-flower-water and decoct them into 1 bowl of
decoction; when done, recite the Dharani 108 times towards the decoction in front of a
statue of Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva, then take
the decoction, the illness will be healed.”
“If bitten by fierce snakes or scorpions, recite the Dharani 7 times towards some powder
of dry gingers, apply the powder on the bite and they will be healed.”
“If someone plots to harm you because of hatred and resentment, you should find some
clean soil, or flour, or wax, to shape the enemy’s body. In front of a statue of Thousand-
Handed and Thousand-Eyed Avalokitesvara Bodhisattva, recite the Dharani 108 times
towards a wrought iron knife, then cut the model into 108 pieces with the knife. Recite
once and cut once and say his name once, and then burn up all 108 pieces. After that, the
enemy will be happy, will respect you and will like to befriend you for his entire life.”
“If you have the eye-diseases of dimmed vision or blindness, or if your eyes are covered
by a white haze or a red film, you should find a Haritaki fruit, an Amala fruit, and a
Vihetaki fruit, and grind them into powder. During the grinding, you must guard their
purity: do not be seen by women who have just given birth, or by pigs or dogs, and you
should keep reciting a Buddha’s name, mix the powder with white honey or human milk.
The human milk must be from a mother of a boy, not from mothers of girls. When the
medicine is done, in front of a statue of Thousand-Handed and Thousand-Eyed
Avalokitesvara Bodhisattva, recite the Dharani 1008 times towards the medicine, then
apply it on the sick eyes for fully 7 days, stay in a quite room and do not be exposed to
wind, then the eyes will recover, the white haze and red film will disappear, and the
eyesight will be very clear.”
“If you are afflicted by recurrent fevers, recite the Dharani 21 times towards the skin of a
tiger, panther, or a wolf, place the skin on your body and the fever will be healed. The
skin of a lion is best.”
“If someone is bitten by a snake, get some earwax of that person, recite the Dharani 21
times towards the earwax, apply them on his sore, then it will be healed.”
“If an evil fever enters your heart, and it is so oppressive that makes you even wish to
die, in this case, you should find a peach-glue as big as a normal peach, add 1 bowl of
clean water and decoct them into a half bowl of decoction. When done, recite the Dharani
7 times towards the decoction, take them all, than the disease will be healed. The medicine
should not be decocted by a woman.”
“If you are possessed by a ghost, recite the Dharani 21 times towards a Guggula incense
and burn it to fume the nostrils, further, make 7 pills of Guggula each as big as a rabbit
dung, recite the Dharani 21 times towards them and take them, then you will be cured. Be
careful: do not drink alcohol, do not eat meat or the five-pungencies, and do not abuse
others. If you find some Manahsila (realgar), mix it with white mustard seeds and
YanSheng-salt, then recite the Dharani 21 times towards the mixture and burn it under the
bed of the patient, then the possessing ghost will run away and not dare to stay.
(*[Note] The five-pungencies are: onions, leeks, garlic, chives or shallots)
“For deafness, recite the Dharani towards some sesame oil and drop the oil into ears, then
the disease will be healed.”
“If someone is suffering from hemiplegias, his nose is blocked and his hands and feet
cannot move because of apoplexy, you should mix some sesame oil with Green-woodspice
and decoct them, recite the Dharani 21 times towards the mixture, and rub it on the
body, then the diseases will forever be healed. Another prescription: recite the Dharani 21
times towards some pure cow ghee, and rub it on the body, then the diseases will also be
healed.”
“For dystocias, recite the Dharani 21 times towards sesame oil and apply on both the
navel and the jade-gate of the woman who is giving birth, then there will be an easy birth.”
“If a baby dies in a pregnant woman’s womb, find one large Lerng(*) of hyssops, mix it
with 2 bowls of clean water, and decoct them into 1 bowl of decoction. Recite the Dharani
21 times towards the decoction and let the woman take it, then the dead baby will come
out, and the woman will not be in pain. If the placenta does not come out, let her take this
medicine again and it will be fine.”
“If you have a disease that your heart is often attacked by an unbearable pain, this is
called Hidden Corpse Disease. Find a Fume-Land Incense with mature nipples, recite the
Dharani 21 times towards it, chew and swallow it – no matter more or less. After some
time, it will cause vomiting or diarrhoea, then the disease will be healed. Do not eat any of
the five-pungencies, do not eat meat, and do not drink alcohol.”
“If burned by a fire, recite the Dharani 21 times towards some dung of black cows, apply
them on the sores, the pain will be healed.”
“If one’s heart is being attacked by ascarids, recite the Dharani 21 times towards a half
bowl of urine of a white horse and take it, then the disease will be healed. If the disease is
serious, take more medicine up to 1 bowl, then the ascarids will come out like a linked
rope.”
“For a Nail-sore, find some Ling-Sil-leaves, grind them and get the juice, recite the Dharani
21 times towards the juice, apply the juice to the sore, pull the sore out by the root and it
will be healed immediately.”
“If one’s eyes were bitten by flies, find some new dung of donkey, filter it and get the
liquid, recite the Dharani 21 times towards the liquid, drop it into the eyes when lying on
the bed at night, then the disease will be healed.”
“For bellyaches, mix Well-flower-water with YanSheng-salt to make 21 pellets, recite the
Dharani 21 times towards them, take half a bowl of the medicine, then the disease will be
healed.”
“For red-eyed diseases, or neoplasms in eyes, or cataracts, find some leaves of Chinesewolfberry
(Gau-Gey), grind them and get their juice, recite the Dharani 21 times towards
the juice, soak a bronze copper coin in the juice overnight, recite the Dharani towards it 7
more times, drop the juice into the eyes, then the disease will be healed.”
“If someone is afraid and not peaceful at night, and he may even be frightened when
entering or leaving a house, he should make a rope with white threads, recite the Dharani
21 times towards it, tie it into 21 knots, and wear it on his neck, then the fear will
disappear. Not only will his fear disappear, his sins will also be eliminated.”
“If some unexpected calamities come to your household, find a guava branch, cut it into
1008 segments, smear some ghee and honey on both ends of them, recite the Dharani once
and burn one segment, burn up all 1008 segments in this way, then all calamities will
disappear. This must be done in front of a Buddha.”
“If you recite the Dharani 21 times towards a white flagleaf and tie it to your right arm,
you will always win others in all fighting places and debating places.”
“If you find some leaves and branches of Sami(*), cut them into 1008 segments, smear
some true-cow-ghee and white-honey-cow-ghee on both ends of them, recite the Dharani
once towards each segment and burn it, and burn up all 1008 segments in this way. Do
this 3 times each day, 1008 times each time, for 7 days, then you, as a Mantra-master,
will realize the Through-Wisdom of yourself.”
“If you wish to tame powerful ghosts or spirits, find some Wood-Wan-Tzee, recite the
Dharani 49 times towards them, smear some ghee and honey on them, and burn them up.
This must be done in front of a statue of Great Compassionate Avalokitesvara
Bodhisattva.”
“If you put 1 large Lerng of bezoar(Cow yellow) into a lapis-lazuli bottle, then put the
bottle in front of a statue of Great Compassionate Avalokitesvara Bodhisattva, recite the
Dharani 108 times toward it, apply the bezoar on your body and dot it on your forehead,
then all gods, dragons, ghosts, spirits, human and non-human beings will be pleased.”
“If being chained and locked, find some dung of white pigeons, recite the Dharani 108
times towards them, smear them on your hands and rub the chains and locks, then the
chains and locks will open of themselves.”
“If a husband and wife have a disharmonious relationship and their situation is like that of
water and fire, find some feathers of the tail of mandarin ducks, in front of a statue of
Great Compassionate Avalokitesvara Bodhisattva, recite the Dharani 1008 times towards
the feathers and let the couple wear them, then the couple will be delightful, and will love
and respect each other unto the end of their lives.”
“If the seeds and fruits in your farm are being eaten by insects, find some clean ashes, or
clean sands, or clean water, recite the Dharani 21 times towards them, sprinkle them
around the farm and the seedlings, then the insects will quit. If you sprinkle some
Mantra-water on the fruit trees, the insects will not dare to eat the fruits.”
The Buddha told Ananda: ”
For richness, treasures, or various valuables and necessities, use the Wish-Fulfilling Pearl
Mudra(gesture).
For seeking stable life in various unstable situations, use the Pasa(lasso / lariat) Mudra.
For various diseases in abdomen, use the Precious Bowl Mudra.
For vanquishing all demons, monsters, ghosts, and spirits, use the Precious Glave(double
edge sword) Mudra.
For vanquishing all heavenly demons and deities, use the Vajra Mudra.
For taming all enemies, use the Vajra Pestle Mudra.
For eliminating all fears in any situation, use the Fearless-Giving (Abhayam-dada) Mudra.
For healing dim eyes, use the Sun-Quintessence Mani Mudra.
If one has a disease caused by the poison of heat and seeks for refreshing coolness, he
should use the Moon-Quintessence Mani Mudra.
For high positions and promotions, use the Precious Bow Mudra.
For meeting all virtuous friends as soon as possible, use the Precious Arrow Mudra.
For healing various diseases on one’s body, use the Willow Branch Mudra.
For eliminating evil obstacles and misfortunes of one’s body, use the White Whisk Mudra.
For good harmony among all relatives, use the Precious Vase Mudra.
For evading all tigers, wolves, jackals, panthers, and other fierce beasts, use the Shield
Mudra.
For always resting in peace and avoiding being imprisoned, use the Axe-Tomahawk
Mudra.
For commanding men and women, use the Jade Bracelet Mudra.
For various merits and virtues, use the White Lotus Mudra.
For rebirth in pure lands of the ten directions, use the Blue Lotus Mudra.
For great wisdom, use the Precious Mirror Mudra.
For personally meeting all Buddhas of the ten directions, use the Purple Lotus Mudra.
For underground precious deposits, use the Precious Box Mudra.
For achieving the Way(Tao) of immortals, use the Five Colored Cloud Mudra.
For rebirth in Brahma heaven, use the Bath Bottle Mudra.
For rebirth in heavenly palaces, use the Red Lotus Mudra.
For vanquishing traitors of other places, use the Precious Halberd Mudra.
For summoning all virtuous heavenly gods, use the Precious Trumpet Shell Mudra.
For commanding all ghosts and spirits, use the Skull Staff Mudra.
For the Buddhas of the ten directions coming to receive you with their hands quickly, use
the Prayer Beads Mudra.
For achieving all superior wonderful Brahma sounds, use the Precious Bell Mudra.
For the ability of eloquent, clever, and wonderful speech (mouth karma), use the Precious
Seal Mudra.
To be constantly guarded by virtuous gods and dragon kings, use the Kusinagara Iron
Hook Mudra.
For mercifully sheltering and protecting all living beings, use the Tin Staff Mudra.
For making all living beings always respect and love each others, use the Joining Palms
Mudra.
For always being reborn beside Buddhas for all lifetimes, use the Nirmana(Miraculously
Created) Buddha Mudra.
To be always reborn in the palaces of Buddhas for all lifetimes, and never be born from a
womb, use the Nirmana-Palace Mudra.
For eruditeness, use the Precious Sutra Mudra.
If you wish that from your current incarnation(lifetime) to the incarnation that you are a
Buddha, you will never retrogress from or lose the Bodhi-Heart, use the Nonretrogression
Gold Wheel Mudra.
If you wish that the Buddhas of the ten directions will come quickly to rub your summit
and award you the mark of future Buddhahood, use the Summit Nirmana Buddha Mudra.
For fruits, melons, and various crops, use the Grape Mudra.
There are thousands of such requesting Mudras, now I have just briefly said some of
them.”
Sunlight Bodhisattva then spoke a great holy Mantra for those who accept and hold the
Great Compassionate Heart Dharani to protect them:
“Namo Buddha Kunami, Namo Dharma Mahadi, Namo Sangha Tayeni, DhriBhuBhi
Sattva Yam Namo”
“This Mantra can extinguish all sins, and can evade demons and natural disasters. If one
can recite the Dharani once and bow to the Buddhas once, 3 times daily, recite the
Dharani and bow to the Buddhas, then in his next lifetime, he will gain the delightful fruitrepayment
that all of his facial features are handsome.”
Moonlight Bodhisattva also spoke a Dharani to protect practitioners:
“Sumdhidi Tusuza Ahjamidi Uduza SumKiza Bolaidi Yemijaza Uduza Kuladiza Kimoza
Svaha”
“Recite this Mantra five times, making a Mantra-Rope with five colored threads, and
wear it on where it is sore. This Mantra had been spoken by the previous 40 Gangesriver-
sands Buddhas, now I also speak it, for supporting all practitioners, for eliminating
all obstacles and calamities, for healing all serious diseases and relieving all sufferings, for
accomplishing all virtuous Dharmas, for eliminating all fears.”
The Buddha told Ananda: “You should accept and uphold this Great Compassion
Dharani with a deeply pure heart, spread it abroad widely throughout Jambudvipa and
never allow it to be lost. This Dharani can greatly benefit all living beings of the Three
Realms of Transmigrations, all living beings suffering from diseases can use this Dharani
to heal their diseases. Even a withered tree can grow new branches, flowers and fruits
when someone recites this great holy Dharani towards it. Thus, it is impossible that any
diseases of sentient and conscious beings cannot be healed by this Dharani.”
“Virtuous man, the mighty and sacrosanct power of this Dharani is unimaginable, is
unimaginable, and one will never be able to fully praise it. If one has not extensively
planted virtuous roots since the long distant past, he is not able to hear even the name of
this Dharani, much less that he could see it. All of you in this congregation — the gods,
human beings, dragons, spirits, should accordingly rejoice when hearing my praise.
Slandering this Dharani is equal to slandering those 9.9 billion Ganges-river-sands
Buddhas.
If anyone doubts, or disbelieves this Dharani, we should know that he loses great benefits
forever. For billions of kalpas, he will constantly fall into the evil categories (of hell
beings, hungry ghosts, and animals) and unable to escape; he will always be unable to see
the Buddhas, unable to hear the Dharmas, and unable to see the Sanghas.”
After hearing the Buddha praise this Dharani, the whole congregation — the Bodhisattva-
Mahasattvas, Vajra Secret-Traces Divinities, Brahmas, Sakra, gods, the four heavenly
kings, dragons, ghosts, and spirits, were all delighted, they accepted the teaching
respectfully and started practicing it.
The post Great Compassion Mantra: Purification, healing and protection, the Maha Karuna Dharani Sutra — benefiting all beings appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.
Originally written and published by Lee Kane of Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.
“Believing in inner truth means having deep faith that the ten billions Buddha-lands (worlds) are in reality not outside our Mind.” — Patriarch Ou-I
To the newcomer to Mahayana Buddhism, or particularly Pure Land Buddhism, Amitabha (Amita or Amida) and his Pure Land of Sakhavati can be confusing. What do we mean by Pure Land? Is it a metaphor? Or, is this like the Christian heaven? Isn’t Buddhism supposed to be a logical, self-directed path to Enlightenment? Understanding Amitabha Sutra requires an understanding of “absolute reality” and “Buddha Nature.” [Note: full Amitabha Sutra in English at end of this feature.]
Amitabha Buddha surrounded by Enlightened Beings in Sukhavati, the Western Pure Land.
Patriarch Ou-I wrote:
“The true essence of all the Great Vehicle (Mahayana) scriptures is Absolute Reality itself. What is Absolute Reality? It is the Pure Mind of sentient Beings. This mind is not inside, not outside, and not in between. It is not past, not present, and not future.”
In the same way, we could say Amitabha and Sukhavati Pure Land are “not inside, not outside, and not in between… not past, not present… not future.” Modern Buddhists tend to say, not a place out there” but rather, a place “within.” Since we all have “Buddha Nature” within, we all have Amitabha and His Pure Land within.
Shakyamuni Buddha describes the Western Paradise, Amitabha’s Sukhavati Pure Land (from an animated feature: video plays below.)
There is a saying: “If you are looking for the Pure Land, don’t look for it out there. You’ll find it in your heart.” — paraphrasing Professor Takamaro Shigaraki. (Note: heart equates to “Mind” in Buddhism, generally) [1]
Patriarch Ou-I concluded:
“Thus the one who speaks the sutra and the one who is spoken of, the Buddhas that can deliver sentient beings and the sentient beings who are delivered, the ability to believe and that which is believed in, the ability to take vows and that which is vowed, the ability to concentrate on the Buddha-name and the Buddha-name which is concentrated upon, the ability to be born in the Pure Land and birth in the Pure Land itself, the ability to praise the Buddhas and the Buddhas who are praised – all of these are the imprint of the “true seal” of Absolute Reality. In other words, the True Mind (Bodhi Mind) sentient beings is the essence of all Mahayana sutras.”
Sariputa and other monks listen to Buddha proclaim the Dharma in the Amitabha Sutra (from the animated film, see below for playable version.)
It is probably because all students have different understandings, different capabilities and karmic imprints that Buddha taught many paths to ultimate realizations.
If one wishes to believe in the Pure Land as a paradise in the West where we go after death, this is not wrong. If one wishes to believe the Pure Land is a metaphor and that it exists only in the mind, this is also not wrong.
In Sukhavati, followers receive precious Dharma teachings from Amitabha Buddha.
In his commentary on the Amitabha Sutra, Patriarch Ou-I wrote:
“Since there is really nothing outside of this Mind, we have deep certainty that the whole assembly of beings and surroundings in the Western Paradise is a set of reflections appearing in our mind. All phenomena are merged with inner truth, all falsity is merged with truth. All practices are merged with True Nature. All others are merged with oneself. Our own inherent mind is all-pervasive, and the Buddha- mind is also all-pervasive, and the true nature of the minds of sentient beings is also all-pervasive.”
“…why is this Buddha called Amitabha? The light of this Buddha is infinite, and shines on all lands throughout the universe without obstruction. Thus this Buddha is called Amitabha. Also, the life span of this Buddha and his people is an infinite number of immeasurable eons, and so he is called Amitabha. Amitabha Buddha attained enlightenment ten eons ago.” — Shakyamuni Buddha from the Amitabha Sutra
Amitabha Buddha in Sukhavati, the Western Pure Land.
Amitabha — the most beloved of Buddhas after Shakyamuni Himself — is equally both difficult and easy to comprehend. Easy to practice, certainly. Simply chant his mantra, his name or his praise. Shakyamuni Buddha, in the Amitabha Sutra, taught that single-pointed contemplation on Amitabha, chanting his name at the moment of death, is the sure path to the Pure Land, the Western Paradise. Why then do we say “difficult?” Because faith is required; not blind faith, but faith in the skillful methods and teachings of the Buddha.
A lovely animated 20 minute film with the full Amitabha Sutra (English subtitles):
“If there are good men or good women who hear of Amitabha Buddha, and recite his name single mindedly and without confusion, for one day or two days or three days or four days or five days or six days or seven days, then when these people are about to die, Amitabha Buddha and all the sages who are with him will appear before them. When these people die, their minds will not fall into delusion, and they will attain rebirth in Amitabha Buddha’s Land of Ultimate Bliss. I have seen this benefit, and so I speak these words. If sentient beings hear what I say, they must make a vow to be born in that land.” — Shakyamuni Buddha in the Amitabha Sutra.
A popular visualization of Amitabha, with symbolic attributes, such as red skin, begging bowl and lotus flowers. Amibtabha is the head of the “Lotus” family, the compassion of the Buddhas.
What did Shakyamuni Buddha mean when he taught we could obtain the Pure Lands after death? That we’d be magically swept up in the shining hand of the great and glorious Amitabha and whisked off to Paradise? Or, that, our single-pointed contemplation and visualization would help us overcome the obstacles, obscurations and karmic imprints of our troubled minds? Or somewhere in between?
It doesn’t matter, which extreme you believe with regard to Pure Land — actual paradise, metaphor, mind, or something else — the point is to single-pointedly concentrate on the ideal perfection of Amitabha. Ultimatley, this perfection is also within us, since Shakyamuni Buddha taught us that all sentient beings have Buddha Nature within.
Manjushri, Bodhisattva of Wisdom, attends the sutra teaching of Shakyamuni Buddha.
Does that mean that we shouldn’t believe in a substantial place, Sukhavati, the glorious Pure Land? The best answer is, we shouldn’t overthink it, because ultimately it doesn’t actually matter. At the level of ultimate reality, all things are Oneness or Emptiness, therefore even what we perceive to be our ordinary world is not a “substantial” reality either. It is dependent on other — dependent arising. At the level of mind, all things are possible and real. If all things are dependent on mind, so too, is the Pure Land. So, if the Pure Land is not objectively real, in the sense of jeweled mountains and birds who proclaim the Dharma, it makes no difference. If it was objectively real at the relative level, at the ultimate level it still would make no difference.
The point of this practice is to fully engage body, mind and speech in Dharma, and thus purify our minds of obscurations and leave no room for obstacles and cravings. Then, we approach paradise. Peace. Stillness. And, the opportunity to develop realizations.
There are many methods taught by Shakyamuni Buddha to attain realizations. Many are difficult and take a lifetime (or lifetimes) to attain. All require we remove our cravings and attachments and obstacles. And, arguably, the simplest one is the recitation of Amitabha’s name or mantra. Why?
Patriarch Ou-i explains:
“If a purifying pearl is put into dirty water, the dirty water cannot but be purified. If the Buddha-name is put into a chaotic mind, even that chaotic mind cannot fail to become enlightened… Reciting the Buddha-name with faith and vows is a true cause for the Supreme Vehicle.”
Just, as we focus on breath in mindfulness practice to help develop realizations, here, in Amitabha pratice, we focus one-pointedly on the magnificence of Amitabha Buddha and the Pureland — and especially His name. When we do, all doubts, pains, fears, illnesses, cravings and attachments disappear — there is no room for them at all. It’s not necessarily magic (although it can be magical) but simply that all these sufferings of samsara have no room to arise when we are focused on this one, magnificent meditation.
In Amitabha practice we typically engage in “speech” practice” — focusing one-pointedly on the name or mantra. But, at another level we also engage body, speech and mind:
Mantra of Amitabha chanted:
In the Amitabha Sutra, Shakyamuni teaches there are countless Pure Lands, and names many of the Buddhas and their Pure Lands. Ultimately, he concludes:
“Why do you think this is called the sutra that is protected and kept in mind by all the Buddhas? If there are good men and good women who hear this scripture, accept it, and uphold it, and they hear the names of all these Buddhas, all these good men and good women will be protected and kept in mind by all these Buddhas, and all of them will reach the level where they do not turn back from complete, unexcelled, correct enlightenment. Therefore, all of you should faithfully accept what I say and what all the Buddhas have said.”
Translated into Chinese by Tripitaka Master Kumarajiva
Translated from Chinese into English by J.C. Cleary
Thus have I heard:
Once Buddha was in the land of Shravasti, in the garden of Jeta and Anathapindika. He was accompanied by twelve hundred and fifty great Bhikshus, all of them great Arhats, well known to the assembly. Among them were his leading disciples, such figures as the Elders Shariputra, Maudgalyayana, Mahakashyapa, Maha Katyayana, and Mahakausthila, Revata, Suddhipanthaka, Nanda, Ánanda, Rahula, Gavampati, Pindola-bharadvaja, Kalodayin, Mahakapphina, Vakula, and Aniruddha, etc., all great disciples. Also present were the Bodhisattvas Mahasattva: Manjushri, Prince of the Dharma, the Bodhisattva Ajita the Invincible, and the Bodhisattva of Constant Progress, Gandhahastin, Nityodyukta, and other such great enlightening beings. Also present was Shakra, the king of the gods, along with countless numbers of heavenly beings, making up a great assembly.
At that time Buddha said to the Elder Shariputra: “West of here, past a hundred billion Buddha-lands, there exists a world called “Ultimate Bliss”. In this land there exists a Buddha called Amitabha, who is expounding the Dharma right now.
[Buddha says to Shariputra:] “Why is this land called Ultimate Bliss”? It is called “Ultimate Bliss” because the sentient beings in this land are free from the myriad sufferings, and only know every kind of joy.
Furthermore, this land is called “Ultimate Bliss” because it is surrounded by seven rings of railings, and seven layers of nets, and seven rows of trees, all made of the four precious jewels.
Moreover, the Land of Ultimate Bliss has many jeweled ponds filled with the waters of eight virtues. The bottom of each of the ponds is pure golden sand, and the stepped walkways that lead up from all four sides of each of the ponds are made of gold, silver, lapis lazuli and crystal. Above the ponds there are towers which are adorned with silver and gold and lapis lazuli and crystal and mother of pearl and red agate. In the ponds there are lotus flowers as big as cart wheels: blue ones shining with blue light, yellow ones shining with yellow light, red ones shining with red light, and white ones shining with white light, each emitting a subtle pure fragrance.
The Land of Ultimate Bliss is complete with all these merits and adornments.
And there is more — celestial music is constantly playing in this Buddha-land, and the ground is made of tawny gold. Flowers in the shape of heavenly orbs rain down at all hours of the day and night. Every morning the sentient beings of this land decorate their garments with multitudes of wondrous flowers and make offerings to hundreds of billions of Buddhas in other worlds. When it is meal time, they return to their own lands, to eat and circumambulate [the teaching assembly].
The Land of Ultimate Bliss is complete with all these merits and adornments.
And there is more still — in this land there are birds of all sorts of wondrous variegated colors: white cranes, peacocks, orioles, myna birds, cuckoos. All these birds bring forth harmonious songs day and night. Their songs communicate such Buddhist teachings as the five roots, the five powers, the seven factors of enlightenment, the eightfold path, as well as other teachings. When the sentient beings in this land hear the voices of the birds, they are mindful of the Buddhas, mindful of the Dharma [Buddha’s teachings], and mindful of the Sangha [Community of Seekers of Enlightenment].
Do not think that these birds were born as birds due to karmic retribution for past misdeeds. Why not? In this Buddha-land, the three evil planes of existence (as animals, hungry ghosts, and hell-beings) do not exist.
In this Buddha-land even the names of the evil planes of existence do not exist, much less the realities. All these birds are the creations of Amitabha Buddha, fashioned in order to broadcast the sounds of the Dharma.
In this Buddha-land, there is a slight breeze that stirs the rows of jewel trees and jewel nets, so that they emit subtle wondrous sounds, like hundreds and thousands of melodies playing all at once. All those who hear these sounds spontaneously develop the intention to be mindful of the Buddha, mindful of the Dharma, and mindful of the Sangha.
This Buddha-land is complete with all these merits and adornments.
What do you think: why is this Buddha called Amitabha?
The light of this Buddha is infinite, and shines on all lands throughout the universe without obstruction. Thus this Buddha is called Amitabha.
Also, the life span of this Buddha and his people is an infinite number of immeasurable eons, and so he is called Amitabha.
Amitabha Buddha attained enlightenment ten eons ago.
Moreover, this Buddha has innumerable disciples, all of whom are Arhats, and whose numbers are incalculable. Amitabha also has a following of innumerable Bodhisattvas.
The Land of Ultimate Bliss is complete with all these merits and adornments.
None of the sentient beings who are born in the Land of Ultimate Bliss ever fall back into a lower realm [i.e., they are avaivartika]. Many among them have only one more lifetime [to go before enlightenment]. These beings are very numerous, and their number is incalculable: they can be spoken of as innumerable.
When sentient beings hear [of the Land of Ultimate Bliss], they must take a vow to be born in this land. Why so? So that they can be together with all these beings of superior goodness.
One cannot be born in this land through minor good roots, blessings, virtues and causal connections.
If there are good men or good women who hear of Amitabha Buddha, and recite his name single mindedly and without confusion, for one day or two days or three days or four days or five days or six days or seven days, then when these people are about to die, Amitabha Buddha and all the sages who are with him will appear before them. When these people die, their minds will not fall into delusion, and they will attain rebirth in Amitabha Buddha’s Land of Ultimate Bliss.
I have seen this benefit, and so I speak these words. If sentient beings hear what I say, they must make a vow to be born in that land.
Right now I am extolling the benefits of the inconceivable merits of Amitabha Buddha. But in the eastern direction there are also countless other Buddhas, like Akshobhya Buddha, and the Buddha “Marks of the Polar Mountain”, and the Buddha “Great Polar Mountain”, and the Buddha “Light of the Polar Mountain”, and the Buddha “Wondrous Voice”. Each of them preaches in his own land with the eloquence of a Buddha, and covers a whole cosmos, speaking the truth. All of you sentient beings should believe this scripture extolling their inconceivable merits, and which all Buddhas protect and keep in mind.
In the worlds of the southern direction there are countless other Buddhas, like the Buddha “Lamp of the Sun and Moon”, and the Buddha “Light of Renown”, and the Buddha “Great Flaming Shoulders”, and the Buddha “Lamp of the Polar Mountain”, and the Buddha “Infinite Progress”. Each of them preaches in his own land with the eloquence of a Buddha, and covers a whole cosmos, speaking the truth. All of you sentient beings should believe this scripture extolling their inconceivable merits, and which all Buddhas protect and keep in mind.
In the worlds of the western direction there are countless other Buddhas, like the Buddha “Infinite Life”, and the Buddha “Innumerable Characteristics”, and the Buddha “Innumerable Banners”, and the Buddha “Great Light”, and the Buddha “Great Illumination”, and the Buddha “Mark of Reality”, and the Buddha “Light of Purity”. Each of them preaches in his own land with the eloquence of a Buddha, and covers a whole cosmos, speaking the truth, All of you sentient beings should believe this scripture extolling their inconceivable merits, and which all Buddhas protect and keep in mind.
In the worlds of the northern direction there are countless other Buddhas, like the Buddha “Flaming Shoulders”, and the Buddha “Supreme Voice”, and the Buddha “Unstoppable”, and the Buddha “Born of the Sun”, and the Buddha “Netted Light”. Each of them preaches in his own land with the eloquence of a Buddha, and covers a whole cosmos, speaking the truth. All of you sentient beings should believe this scripture extolling their inconceivable merits, and which all Buddhas protect and keep in mind.
In the worlds of the nadir there are countless other Buddhas, like the Buddha “Lion”, and the Buddha “Repute”, and the Buddha “Light”, and the Buddha “Dharma Banner”, and the Buddha “Upholding the Dharma”. Each of them preaches in his own land with the eloquence of a Buddha, and covers a whole cosmos, speaking the truth. All of you sentient beings should believe this scripture extolling their inconceivable merits, and which all Buddhas protect and keep in mind.
In the worlds of the zenith there are countless other Buddhas, like the Buddha “Pure Voice”, and the Buddha “Sojourner King”, and the Buddha “Incense Fragrance”, and the Buddha “Fragrant Light”, and the Buddha “Great Blazing Shoulders”, and the Buddha “Body of Multicolored Jewel Flower Garlands”, and the Buddha “Sala Tree King”, and the Buddha “Precious Flower Virtue”, and the Buddha “Sees All Truths”, and the Buddha “Like the Polar Mountain”. Each of them preaches in his own land with the eloquence of a Buddha, and covers a whole cosmos, speaking the truth. All of you sentient beings should believe this scripture extolling their inconceivable merits, which all Buddhas protect and keep in mind.
Why do you think this is called the sutra that is protected and kept in mind by all the Buddhas?
If there are good men and good women who hear this scripture, accept it, and uphold it, and they hear the names of all these Buddhas, all these good men and good women will be protected and kept in mind by all these Buddhas, and all of them will reach the level where they do not turn back from complete, unexcelled, correct enlightenment. Therefore, all of you should faithfully accept what I say and what all the Buddhas have said.
All those people who have vowed, or are vowing, or will vow to be born in the land of Amitabha Buddha reach the level where they do not turn back from complete, unexcelled enlightenment, whether in their past lives, their present lives, or their future lives. Therefore; all good men and good women, if they have faith, must make a vow to be born in that land.
Just as I am now extolling the inconceivable merits of all the Buddhas, all those Buddhas are likewise extolling my inconceivable merits, with these words: “Shakyamuni Buddha is able to carry out a most difficult and rare task. In the world “Endurance” [this world], in an evil world of the Five Corruptions -the corruption of the age, the corruption of views, the corruption of afflictions, the corruption of sentient beings, and the corruption of life — he is able to achieve complete, unexcelled enlightenment, and to expound the Truth which all beings in all worlds find hard to believe.”
Know then that in the midst of this evil world of the Five Corruptions, I am able to carry out this difficult task, attain complete, unexcelled enlightenment, and expound the Truth which is so hard to believe for beings in all worlds. This is indeed most difficult!
When Buddha had finished preaching this scripture, Shariputra and all the monks and all the other gods and humans and asuras and the rest who had been listening, having heard what the Buddha said, rejoiced and faithfully accepted it. They all bowed in homage and departed.
NOTES
[1] ” My understanding of the Pure Land comes primarily from what I learned from the late Professor Takamaro Shigaraki. In one of his essays, titled simply, Jodo (The Pure Land), he explains that the Pure Land has the following meanings for us today.
The post Amitabha Sutra: cutting delusions with one-pointed blissful contemplation of Amitabha Buddha and the Pure Land appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.
Originally written and published by Lee Kane of Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.
A 2nd Century Gandhara-style relief of Vajrapani (right) protecting Gotama Buddha (left).
In the early Pali Sutta — Ambattha Sutta (“Pride Humbled”)[1]— mighty Vajrapani, the Protector of Gotama Buddha Himself, humbled a prideful Brahmin:
“And at that moment Vajrapani holding up a huge iron club, flaming, ablaze and glowing, up in the sky just above Ambattha was thinking, “If this young man does not answer a proper question put to him by the Blessed Lord by the third time of asking, I’ll split his head into seven pieces!” The Lord saw Vajrapani, and so did Ambattha. And at the sight, Ambattha was terrified and unnerved, his hairs stood on end, and he sought protection, shelter, and safety from the Lord. Crouching down close to the Lord.”
This ancient teaching [full Sutta at the end of this feature] predates Mahayana Sutra. In the Mahayana Sutras, Vajrapani becomes even more prominent as the veritable “indestructible hand of the Buddha.” Vajrapani — which can translate as “Indestructible Hand” — is one of the three great Bodhisattvas, each of them representing the three important qualities of Enlightenment:
All three are equals; all are needed on the path to Enlightenment. We must balance compassion, wisdom and the power (i.e. discipline, etc.) to overcome the poisons.
According to the Pañcaviṃsatisāhasrikā- and Aṣṭasāhasrikāprajñāpāramitās, any Bodhisattva on the path can rely on Vajrapani’s protection.
The Three Great Bodhisattvas, from left to right: Manjushri (Wisdom of Buddha), Avalokiteshvara (Chenrezig, Compassion of Buddha), Vajrapani (Power of Buddha.)
Vajrapani can literally translate as “Vajra Hand” and Vajrapani is likewise considered the “Hand of Buddha” — much like “the Hand of the King” in the Game of Thrones. As the Hand, he symbolizes strength and power of Buddha (Enlightened Mind) to overcome all obstacles. “Vajra” literally translates as “indestructible diamond”, and “Pani” means hand, so one translation of Vajrapani is Indestructible Hand. Another, less interesting translation is “Thunderbolt in hand.” In essence, they mean similar things, since Vajrapani wields this indestructible force in his hand, for the Dharma. I like the Game of Thrones connotations of the former translation.
Vajrapani, Hand of Buddha, the very power of Enlightened Mind, surrounded by other members of the Vajra Buddha family: Akshobya Buddha and Manjushri.
Vajrapani, who belongs the Vajra Family of Akshobhya Buddha, is also often called Guhyapati (“Lord of Secrets”) in the context of Vajrayana, the “secret mantra” path. The secret element is more about “looking inward” and the tantric methods of understanding the true nature of reality — tantric insight into truth — than the idea of keeping esoteric secrets.
It is the insight into truth that makes Vajrapani indestructible, in the same way, it makes Vajrayana the “indestructible vehicle.”
In the Vajravidarana Sutra, Vajrapani’s “inward” nature is explained:
“Condensed within you alone,
Is the power and strength of all the Buddhas.
Manifesting in the wrathful form of the enlightened Vajra,
I pay homage to you Vajra Vidarana, the Subduer.” [2]
“Within you alone” speaks to our own will-power (Vajrapani’s power within us) — that allows us to remove the obstacles to wisdom and compassion. Without that protective power of Vajrapani, it is difficult for ordinary sentient beings to overcome the many obstacles to progress.
Vajrapani manifests in our lives daily (hopefully.) Even that voice in our mind, telling us to get up and meditate — instead of watching television — is Vajrapani at work. (Buddha’s Hand slapping us up the back of the head, metaphorically.) Or, that feeling of guilt when you walk past a homeless person without helping — that’s Vajrapani sternly reminding us to be compassionate. It is Vajrapani who cracks the metaphorical whip in his “hand” (not to beat a metaphor to death) — to keep us working on the foundation practices, to sit each day, or, to practice metta compassion meditation each day. He’s hovering over our head with the “huge iron club, flaming, ablaze and glowing.”
Vajrapani’s peaceful form is approachable to all Buddhist practitioners, as is his mantra.
It is a hopeful thought, to know that within us is Vajrapani, indestructible and undefeatable. It is the nature of Vajra to be indestructible — that’s one of the definitions of vajra.
Like Vajrasattva, his main attribute is the vajra — both an attribute of his name and one he symbolically holds. The vajra is the most staggeringly powerful instrument of the “deities”, whether you view them as symbolic or real. [For a story on vajra (dorje) and bell see >>]
It is the “weapon” of Indra, the thunderbolt, similar to Zeus’s bolt and Thor’s hammer. In myth, Thor could control even the great beast Jormungandr. Zeus could destroy any being, including a god, with his bolts. In classical 2nd century Gandhara art, influenced by the Greeks, Vajrapani is depicted as Zeus. (At the time, Alexander the Great’s Greek Empire touched northern India, influencing art and culture in the area.)
It is Vajrapani power that strips away our pride — as he did for the Brahmin in the Pali Sutta Ambattha. It is Vajrapani that embodies the power needed to overcome all the afflictive emotions. It is Vajrapani that gives us the will to progress even against the heavy weight of our vast harmful past karmas (past damaging deeds.) It is Vajrapani that symbolizes the discipline needed to practice each day.
It may seem that Vajrapani is a bully — the way he threatened the Brahmin, helping him overcome his pride — but it requires the strength of a protector, angry fierce power, to give us the discipline to overcome pride, greed, anger, hate and all the poisons. For this reason, millions of people around the world chant the peaceful mantra of Vajrapani every day — together with the other great Bodhisattvas. Even the peaceful form of Vajrapani is indestructibly irresistible.
Contrary to the classic bully, Vajrapani transforms our fear and feelings of being powerless into action and strength. He is, instead, the strong friend at school who teaches us to kung-fu the bully.
Meditation on Vajrapani. In the centre, his seed syllable and Vajrapani himself. Surrounding the mandala is the mantra of Vajrapani in Tibetan characters. Source: video embedded below.
Despite his power, Vajrapani is a Bodhisattva and has a peaceful aspect that anyone may appreciate, meditate on or practice. The mantra is a recommended daily chant, with or without any empowerment. Especially when faced with obstacles, many teachers instruct their students to recite Vajrapani’s mantra.
Many Buddhist students, for life, will chant the Mantras of the Three Great Bodhisattvas — as a way to keep strength, compassion and wisdom present in our present moment. The Three Bodhisattvas, of course, are: Vajrapani, Avalokiteshvara and Manjushri:
Video: various versions of the Vajrapani Chant with deity and mantra jewel mandala visualization:
“Then said the Buddha, “You have been blessed as both Bodhisattva and Wrathful Deity by all the Buddhas in the past. The Buddhas to come will also bless you in both of these two forms. Now, I shall also bless you. You shall become the master of all the great devas. You should amancipate all sentient beings from Samsara and from miseries.”[3]
Wrathful Vajrapani surrounded by wisdom flames. In both wrathful and peaceful forms he is irresistibly powerful.
The mantra of Vajrapani is a very straight-forward one, easy, yet powerful: Om Vajrapani Hum. Om symbolizes many things, including the Five Buddhas the Five Wisdoms. Vajrapani (Thunderbolt holder, diamond-scepter holder, or Vajra Hand) is homage to the great Vajrapani. HUM is the word that “Destroys all suffering.”
According to the Tantra of the Supreme Origination of Vajrapani.[3]:
” If the disciple renders one obeisance to Vajrapani, he attains more merits than he would have secured through rendering numerous obeisances to myriads of Buddhas as many as the total grains of sands in ninety-two million Ganges Rivers… If he relies on Vajrapani as his Yidam Buddha and recites the Mantra, he will surely be protected by Vajrapani from all hindrances. No demons can hurt him, all illness will be cured, his merits will be increased and prosperity augmented. All his wishes will be fulfilled. Thus, the benefits of practicing this ritual are beyond description, nothing can afflict those who practice it. The practitioner of this ritual will also accomplish all the four activities — Pacifying, Enriching, Magnetizing and Wrathful. He will encounter no obstacles. Therefore, one should always rely on Vajrapani, take him as one’s shelter and refuge. Also, those who have chronic diseases will be cured through reciting the Mantra of Vajrapani.”
The peaceful aspect of Vajrapani — which is already fiery and plenty powerful — is an easy mantra to chant:
or Tibetan Pronunciation
ཨོཾ་བཛྲ་པཱ་ཎི་ཧཱུྂ༔
Deep throat singing version of Vajrapani’s mantra by Lama Tashi:
Unbridled is probably the wrong word, but the sense of overwhelming power defines the even more wrathful forms of Vajrapani, standing in an ocean of flames, hair standing on end, face transformed by wild fury.
Wrathful Vajrapani, with vajra in hand.
Wrathful Vajrapani are normally permission-based practices, due to their boundless power. Empowerment and teaching-guidance is needed to practice these forms. Wrathful practices are important in senior practice, as they are transformative. They ferocious style of meditation is aimed at transforming anger, hate and strong emotions into Enlightened characteristics. [For a detailed story on Wrathful deities, see>>]
Since Vajrapani is already indestructible, for most of us the more peaceful forms are all we’ll need to empower our lives, slap us up the back of the head when we are lazy and keep us on track.
In peaceful form, he is a noble warrior, ready to be our Hand of Protection and strength. In his wrathful form, no obstacle can stand.
From the Tantra of One-Hundred-and-Eight Praisings:
“The numerous Buddhas and Bodhisattvas were much pleased. Thereupon they blessed Vajrapani and named him the Thunderbolt-Holder, the Master of the Cosmos, and handed him the thunderbolt as the symbol of initiation. Then Vajrapani said to the Buddha, “O my Lord Bhaghavan! I am the protector of all Buddhas in the three times; I was the protector of the seven Buddhas in the past; I am the protector of the present Buddha and will be the protector of the nine-hundred-and-ninety-two3 Buddhas in the future. I shall be their protectors until all of the one thousand Buddhas in this Kalpa have completed their missions. I shall protect them from all hindrances. I have besought the Buddhas in the past to preach the Dharma, and shall beseech the Buddhas in the future to preach the Dharma; also I shall beseech all the present Buddhas to preach the Dharma. I pray you, the Perfect One, grant me your blessings.”
2nd-century Gandhara relief. Under Greek influence, Vajrapani became associated with Zeus (thunder bolt) and Heracles (hero protector).
Vajrapani is honoured in early Pali Sutta as the “Protector of Buddha.” In Mahayana Sutra, he is one of the three great Bodhisattvas. In Vajrayana, Vajrapani is those, but also a fully Enlightened Buddha, a Protector, and a Yidam (Meditational Deity.)
Vajrapani is revered in all Buddhist countries — emphasized to different degrees — but universal:
Full Ambattha Sutta follows.
Thus have I heard. Once the lord was touring Kosala with a large number of monks, some five hundred, and he came to a Kosalan Brahmin village called Icchanankala. And he stayed in the dense jungle of Icchanankala. At that time the Brahmin Pokkharasati was living at Ukkhattha, a populous place, full of grass, timber, water and corn, which had been given to him by king Pasenadi of Kosala as a royal gift with royal powers.
A 2nd Century Gandhara-style relief of Vajrapani (right) protecting Gotama Buddha (left).
And Pokkharasati heard say, “The ascetic Gotama, son of the Sakyans, who has gone forth from the Sakyan clan, is staying in the dense jungle of Icchanankala. And concerning that Blessed Lord a good report has been spread about, ‘This Blessed Lord is an Arahant, a fully enlightened Buddha, perfected in knowledge and conduct, a well-farer, knower of the worlds, unequalled trainer of men to be tamed, teacher of gods and humans, a Buddha, a Blessed Lord.’ He proclaims this world with its gods, Maras, Brahmas, the world of ascetics and Brahmins with its princes and people, having come to know it by his own knowledge. He teaches a Dhamma that is ending, in the spirit and in the letter, and he displays the fully perfected, thoroughly purified holy life. And indeed it is good to see such Arahants.”
Now, at that time Pokkharasati had a pupil, the youth Ambattha, who was a student of the Vedas, who knew the mantras, perfected in the Three Vedas, a skilled expounder of the rules and rituals, the lore of sounds and meanings and, fifthly, oral tradition, complete in philosophy and the marks of a great man, admitted and accepted by his master in the Three Vedas with the words, “What I know, you know; what you know, I know.”
And Pokkharasati said to Ambattha, “Ambattha, my son, the ascetic Gotama, son of the Sakyans, who has gone forth from the Sakyan clan, is staying in the dense jungle of Icchanankala. And concerning that Blessed Lord a good report has been spread about, , “This Blessed Lord is an Arahant, a fully enlightened Buddha, perfected in knowledge and conduct, a well-farer, knower of the worlds, unequalled trainer of men to be tamed, teacher of gods and humans, a Buddha, a Blessed Lord.’ Now you go to see the ascetic Gotama and find out whether this report is correct or not, and whether the Reverend Gotama is as they say or not. In that way we shall put the Reverend Gotama to the test.”
“Sir, how shall I find out whether the report is true, or whether the Reverend Gotama is as they say or not?”
“According to the tradition of our Mantras, Ambattha, the great man who is possessed of the thirty two marks of a great man has only two courses open to him. If he lives the household life he will become a ruler, a wheel-turning righteous monarch of the law, conqueror of the four quarters, who has established the security of his realm and is possessed of the seven treasures. These are, The Wheel Treasure, the Elephant Treasure, the Horse Treasure, the Jewel Treasure, the Woman Treasure, the Householder Treasure, and, as a seventh, the Counselor Treasure. He has more than a thousand sons who are heroes, of heroic stature, conquerors of the hostile army. He dwells having conquered the sea-girt land without a stick or sword, by the law. But if he goes forth from the household life into homelessness, then he will become an Arahant, a fully enlightened Buddha, one who draws back the view from the world. And, Ambattha, I am the passer-on of the Mantras, and you are the receiver.”
“Very good, sir” said Ambattha at Pokkharasati’s words, and he got up, passed by Pokkharasati with his right side, got into his chariot drawn by a mare and, accompanied by a number of young me, headed for the dense jungle of Icchanankala. He drove as far as the carriage would go, then alighted and continued on foot.
At that time a number of monks were walking up and down in the open air. Ambattha approached them and said, “Where is the Reverend Gotama to be found just now? We have come to see the Reverend Gotama.”
The monks considered Ambattha and thought, “This is Ambattha, a youth of good family and a pupil of the distinguished Brahmin Pokkharasati. The Lord would not mind having a conversation with such a young man.” And they said to Ambattha,
“That is his dwelling, with the door closed. Go quietly up to it, go on to the veranda without haste, cough, and knock on the bolt. The Lord will open the door to you.”
Ambattha went up to the dwelling and onto the veranda, coughed, and knocked. The Lord opened the door, and Ambattha went it. The young men entered, exchanged courtesies with the Lord, and sat down to one side. But Ambattha walked up and down while the Lord sat there, uttered some vague words of politeness, and then stood so speaking before the seated lord.
And the Lord said to Ambattha, “Well now, Ambattha, would you behave like this if you were talking to venerable and learned Brahmins, teachers of teachers, as you do with me, walking and standing while I am sitting, and uttering vague words of politeness?”
“No, Reverend Gotama. A Brahmin should walk with a walking Brahmin, stand with a standing Brahmin, sit with a sitting Brahmin, sit with a sitting Brahmin, and lie down with a Brahmin who is lying down. But as for those shaven little ascetics, menials, black scourings from Brahmas foot, with them it is fitting to speak just as I do with the Reverend Gotama.”
“But, Ambattha, you came here seeking something. Whatever it was you came for, you should listen attentively to hear about it. Ambattha, you have not perfected your training. Your conceit of being trained is due to nothing but inexperience.”
But Ambattha was angry and displeased at being called untrained, and he turned on the Lord with curses and insults. Thinking, “The ascetic Gotama bears me ill-will” he said, “Reverend Gotama, the Sakyans are fierce, rough spoken, touchy and violent. Being of menial origin, being menials, they do not honor, respect, esteem, revere or pay homage to Brahmins. With regard to this it is not proper that they [behave in such a manner and] do not pay homage to Brahmins. [He is complaining that they do not honor the rigid “caste system” of India. –BIONA webmaster] This was the first time Ambattha accused the Sakyans of being menials.
“But, Ambattha, what have the Sakyans done to you?”
“Reverend Gotama, once I went to Kapilavatthu on some business for my teacher, the Brahmin Pokkharasati, and I cam to the Sakyans meeting hall. And at that time a lot of Sakyans were sitting on high seats in their meeting hall, poking each other with their fingers, laughing and playing about together, and it seemed to me that they were just making fun of me, and no offered me a seat. With regard to this, it is not proper that they do not pay homage to the Brahmins.” This was the second time Ambattha accused the Sakyans of being menials.
“But, Ambattha, even the quail, that little bird, can talk as she likes in her own nest. Kapilavatthu is the Sakyans home, Ambattha. They do not deserve censure for such a trifle.”
“Reverend Gotama, there are four castes: The Khattiyas, the Brahmins, the merchants and the artisans. And of these four castes, three – the Khattiyas, the merchants, and the artisans – are entirely subservient to the Brahmins.” This was the third time Ambattha accused the Sakyans of being menials.
Then the Lord thought, “This young man goes too far is abusing the Sakyans. Suppose I were to ask after his clan name?” So he said, “Ambattha, what is your clan?”
“I am a Kanhayan, Reverend Gotama.”
“Ambattha, in former days, according to those who remember the ancestral lineage, the Sakyans were the masters, and you are descended from a slave girl of the Sakyans. For the Sakyans regard to king Okkaka, to whom his queen was dear and beloved, wishing to transfer the kingdom to her son, banished his elder brothers from the kingdom – Okkamukha, Karandu, Hatthiniya, and Sinipura. And these, being banished, made their home on the flank of the Himalayas beside a lotus pond where there was a growth of teak-trees. And for fear of contaminating their stock they cohabitated with their own sisters. Then King Okkaha asked his ministers and counselors, “Where are the princes living now?” And they told him. At this, King Okkaha exclaimed, “They are strong as Saka trees, these princes, they are real Sakyans!” And this how the Sakyans go their well-known name. And the king was the ancestor of the Sakyans.
“Now King Okkaha has a slave girl called Disa, who gave birth to a Kanha [dirty, black] child. The black thing, when it was born, exclaimed, “Wash me, mother! Bath me, mother! Deliver me from this dirt and I will bring you profit!” Because, Ambattha, just as people today use the term hobgoblin as a term of abuse, so in those days did they say Kanha. And they said, “As soon as he was born, he spoke! He is born a Kanha, a hobgoblin!” That is how, in former days according to those who remember the ancestral lineage, the Sakyans were the masters, and you are descended from a slave girl of the Sakyans.”
On hearing this, the young men said, “Reverend Gotama, do not humiliate Ambattha too much with talk of his being descended from a slave girl: Ambattha is well born, of a good family, he is very learned, he is well-spoken, a scholar, well able to hold his own in this discussion with the Reverend Gotama!”
Then the Lord said to the young men, “If you consider that Ambattha is ill-born, not of good family, unlearned, ill-spoke, unable to hold his own in this discussion with the ascetic Gotama, then let Ambattha be silent, and you conduct this discussion with me. But if you think he is well born, of a good family, he is very learned, he is well-spoken, a scholar, able to hold his own, then you be quiet and let him discuss with me.”
“Ambattha is well born, Reverend Gotama, of a good family, he is very learned, he is well-spoken, a scholar, able to hold his own. We shall be silent, he shall continue.”
Then the Lord said to Ambattha, “Ambattha, I have a fundamental question for you, which you will not like to answer. If you don’t answer, or if you evade the issue, if you keep silent or go away, your head will split into seven pieces. What do you think, Ambattha? Have you heard from old and venerable Brahmins, teachers of teachers, where the Kanhayans came from, or who was their ancestor?”
At this, Ambattha remained silent, and the lord said,
“Answer me now, Ambattha, this is not the time for silence. Whoever, Ambattha, does not answer a fundamental question put to him by a Tathágata by the third asking has his head split into seven pieces.”
And at that moment Vajrapani the Yaksha, holding up a huge iron club, flaming, ablaze and glowing, up in the sky just above Ambattha was thinking, “If this young man does not answer a proper question put to him by the Blessed Lord by the third time of asking, I’ll split his head into seven pieces!” The Lord saw Vajrapani, and so did Ambattha. And at the sight, Ambattha was terrified and unnerved, his hairs stood on end, and he sought protection, shelter, and safety from the Lord. Crouching down close to the Lord, he said, “What did the Reverend Gotama say? May the Reverend Gotama repeat what he said!”
“What do you think, Ambattha? Have you heard from old and venerable Brahmins, teachers of teachers, where the Kanhayans came from, or who was their ancestor?”
“Yes, I have heard it just as the Reverend Gotama said, that is where the Kanhayans came from, he was their ancestor”
Hearing this, the young men made a loud noise and clamor, “So Ambattha is ill-born, not of a good family, born of a slave girl of the Sakyans, and the Sakyans are Ambattha’s masters! We disparages the Ascetic Gotama, thinking he was not speaking the truth!”
Then the Lord thought, “It is too much, the way these young men humiliate Ambattha for being the ancestor of a slave girl. I must get him out of this.” So he said to the young men, “Don’t disparage Ambattha too much for being the ancestor of a slave girl! That Kahna was a mighty sage [Known more commonly today as Krishna –BIONA Webmaster.] He went to the south country, learnt the mantras of the Brahmins there, and then went to King Okkaka and asked for his daughter Maddarupi. And Okkaka, furiously angry, exclaimed, “So this fellow, the son of a slave girl, wants my daughter!” And put an arrow to his bow. But he unable either to shoot to arrow or to withdraw it. Then the ministers and the counselors came together to the Sage Kanha and said, “Spare the King, Reverend Sir, spare the king!”
“The king will be safe, but if he looses the arrow downwards, the earth will quake as far as his kingdom extends.”
“Reverend Sir, Spare the king, spare the land!”
“The king and the land will be safe, but if he looses the arrow upwards, as for as his realm extends the god will not let it rain for seven years.
“Reverend Sir, spare the king, Spare the land, and may the god let it rain!”
“The king and the land will be safe, and the god will let it rain, but if the king points the arrow at the crown prince, the prince will be completely safe.”
“Then the Ministers exclaimed, “Let King Okkaka point the arrow at the crown prince, the prince will be perfectly safe!” The king did so and the prince was unharmed. Then king Okkaka, terrified and fearful of divine punishment gave away his daughter to Maddarupi. So, young men, do not disparage Ambattha too much for being the ancestor of a slave girl. That Kahna was a mighty sage.”
Then the lord said, “Ambattha, what do you think? Suppose a Khattiya youth were to wed a Brahmin maiden, and there was a son of the union. Would that son of a Khattiya youth and a Brahmin maiden receive a seat and water from the Brahmins?”
“He would, Reverend Gotama.”
“Would they allow him to eat at funeral-rites, at rice-offerings, at sacrifices, or as a guest?”
“They would, Reverend Gotama.”
“Would they teach him mantras or not?”
“They would, Reverend Gotama.”
“Would they keep their women covered or uncovered?”
“Uncovered, Reverend Gotama.”
“But would the Khattiyas sprinkle him with the Khattiya consencration?”
“No, Reverend Gotama.”
“Why not?”
“Because, Reverend Gotama, he is not well born on his mothers side.”
“What do you think, Ambattha? Suppose a Brahmin youth were to wed a Khattiya maiden, and there was a son of the union. Would that son of a Khattiya youth and a Brahmin maiden receive a seat and water from the Brahmins?”
“He would, Reverend Gotama.”
“He would, Reverend Gotama.”
“Would they allow him to eat at funeral-rites, at rice-offerings, at sacrifices, or as a guest?”
“They would, Reverend Gotama.”
“Would they teach him mantras or not?”
“They would, Reverend Gotama.”
“Would they keep their women covered or uncovered?”
“Uncovered, Reverend Gotama.”
“But would the Khattiyas sprinkle him with the Khattiya consecration?”
“No, Reverend Gotama.”
“Why not?”
“Because, Reverend Gotama, he is not well born on his fathers side.”
“So, Ambattha, the Khattiyas, through a man taking a woman or a woman taking a man, are senior to the Brahmins. What do you think, Ambattha? Take the case of a Brahmin who, for some reason, has had his head shaved by the Brahmins, has been punished with a bag of ashes and banished from the country or the city. Would he receive a seat and water from the Brahmins?”
“No, Reverend Gotama.”
“Would they allow him to eat at funeral-rites, at rice-offerings, at sacrifices, or as a guest?”
“No, Reverend Gotama.”
“Would they teach him mantras, or not?”
“They would not, Reverend Gotama.”
“Would they keep their women covered or uncovered?”
“Covered, Reverend Gotama.”
“What do you think, Ambattha? Take the case of a Khattiya who, for some reason, had his head shaved by the Khattiyas, has been punished with a bag of ashes and banished from the country or the city. Would he receive a seat and water from the Brahmins?”
“He would, Reverend Gotama.”
“Would they keep their women covered or uncovered?”
“Uncovered, Reverend Gotama.”
“But that Khattiya has so far reached the extreme of humiliation that he has … been banished from the country or the city. So even if a Khattiya has suffered extreme humiliation, he is superior and the Brahmins inferior.
“Ambittha, this verse was pronounced by Brahma Sanankumara:
“The Khattiya’s best among those who value clan;
He with knowledge and conduct is best of Gods and men.”
“This verse was rightly sung, not wrongly, rightly spoken, not wrongly, connected with profit, not unconnected. And, Ambattha, I too say this,
“The Khattiya’s best among those who value clan:
He with knowledge and conduct is best of Gods and men.”
“But, Reverend Gotama, what is this conduct, what is this knowledge?”
“Ambattha, it is not from the standpoint of the attainment of unexcelled knowledge-and-conduct that reputation based on birth and clan is declared, nor on the conceit which says: “You are worthy of me, you are not worthy of me! For wherever there is a giving, a taking, or a giving and taking in marriage, there is always this talk and this conceit … But those who are enslaved by such things are far from the attainment of the unexcelled knowledge-and-conduct, which is attained by abandoning all such things!”
“But, Reverend Gotama, what is this conduct, what is this knowledge?”
“Ambattha, a Tathágata arises in this world, an Arahant, fully-enlightened Buddha, endowed with wisdom and conduct, Well-Farer, Knower of the worlds, incomparable Trainer of men to be tamed, Teacher of Gods and humans, enlightened and blessed. He, having realized it by his own super-knowledge, proclaims this world with its Devas, Maras and Brahmas, its princes and people. He preaches the Dhamma which is lovely in its beginning, lovely in its middle, lovely in its ending, in the spirit and in the letter, and displays the fully-perfected and purified holy life.A disciple goes forth and practices the moralities; he guards the sense-doors, etc.; attains the four jhanas. Thus he develops conduct. He attains various insights, and the cessation of the corruptions…And beyond this there is no further development of knowledge and conduct that is higher or more perfect.
“But, Ambattha, in the pursuit of this unexcelled attainment of knowledge and conduct, there are four paths of failure. What are they? In the first place, an ascetic or Brahmin who has not managed to gain this unexcelled attainment, takes his carrying-pole and plunges into the depths of the forest thinking: ” I will live on windfalls.” But in this way he only becomes an attendant on one who has attained. This is the first path of failure. Again, an ascetic or Brahmin, being unable to live on windfalls, takes a spade and basket, thinking: “I will live on tubers and roots.”…This is the second path of failure. Again, an ascetic or Brahmin, being unable to live on tubers and roots, makes a fire-hearth at the edge of a village or small town and sits tending the flame…This is the third path of failure. Again, an ascetic or Brahmin, being unable to tend the flame, erects a house with four doors at the crossroads thinking: “Whatever ascetic or Brahmin arrives from the four quarters, I will honor to the best of my strength and ability.” But in this way he only becomes an attendant on one who has attained to unexcelled knowledge and conduct. This is the fourth path of failure.
“What do you think, Ambattha? Do you and your teacher live in accordance with this unexcelled knowledge and conduct?” “No indeed, Reverend Gotama! Who are my teacher and I in comparison? We are far from it!”
“Well then, Ambattha, could you and your teacher, being unable to gain this, go with your carrying-poles into the depths of the forest, intending to live on windfalls?” “No. Indeed, Reverend Gotama.”
“Well then, Ambattha, could you and your teacher, being unable to gain this, live on tubers and roots, … sit tending the flame, … erect a house …?” “No, indeed, Reverend Gotama.”
“And so, Ambattha, not only are you and your teacher incapable of attaining this unexcelled knowledge and conduct, but even the four paths of failure are beyond you. And yet you and your teacher the Brahmin Pokkharasati utter these words: “These shaven little ascetics, menials, black scrapings from Brahma’s foot, what converse can they have with Brahmins learned in the Three Vedas?” – even though you can’t even manage the duties of one who has failed. See, Ambattha, how your teacher has let you down!”
“Ambattha, the Brahmin Pokkharasati lives by the grace and favor of King Pasenadi of Kosala. And yet the King does not allow him to have audience face to face. When he confers with the King it is through a curtain. Why should the King not grant audience face to face to one on whom he has bestowed a proper and blameless source of revenue? See how your teacher has let you down!”
“What do you think, Ambattha? Suppose King Pasenadi was sitting on the neck of an elephant or on horseback, or was standing on the chariot-mat, conferring with his ministers and princes about something. And suppose he were to step aside and some workman or workman’s servant were to come along and stand in his place. And standing there he might say: “This is what King Pasenadi of Kosala says!” “Would he be speaking the King’s words, as if he were the King’s equal?” “No, indeed, Reverend Gotama.”
“Well then, Ambattha, it is just the same thing. Those who were, as you say, the first sages of the Brahmins, the makers and expounders of the mantras, whose ancient verses are chanted, pronounced and collected by the Brahmins of today – Atthaka, Vamaka, Vamadeva, Vessamitta, Yamataggi, Angirasa, Bharadvaja, Vasettha, Kassapa, Bhagu 21 – whose mantras are said to be passed on to you and your teacher: yet you do not thereby become a sage or one practised in the way of a sage – such a thing is not possible.
“What do you think, Ambattha? What have you heard said by Brahmins who are venerable, aged, the teachers of teachers? Those first sages, Attaka, … Bhagu – did they enjoy themselves, well-bathed, perfumed, their hair and beards trimmed, adorned with garlands and wreaths, dressed in white clothes, indulging in the pleasures of the five senses and addicted to them, as you and your teacher do now?” “No, Reverend Gotama.”
“Or did they eat special fine rice with the black spots removed, with various soups and curries, as you and your teacher do now?” “No, Reverend Gotama.”
“Or did they amuse themselves with women dressed up in flounces and furbelows, as you and your teacher do now?” “No, Reverend Gotama.”
“Or did they ride around in chariots drawn by mares with braided tails, that they urged on with long goad-sticks?” “No, Reverend Gotama.”
“Or did they have themselves guarded in fortified towns with palisades and barricades, by men with long swords …?” “No, Reverend Gotama.”
“So, Ambattha, neither you nor your teacher are a sage or one trained in the way of a sage. And now, as for your doubts and perplexities concerning me, we will clarify these by your asking me, and by my answering your questions.”
Then, descending from his lodging, the Lord started to walk up and down, and Ambattha did likewise. And as he walked along with the Lord, Ambattha looked out for the thirty-two marks of a Great Man on the Lord’s body. And he could see all of them except for two. He was in doubt and perplexity about two of these marks: he could not make up his mind or be certain about the sheathed genitals or the large tongue.
And the Lord, being aware of his doubts, effected by his psychic power that Ambattha could see his sheathed genitals, and then, sticking out his tongue, he reached out to lick both ears and both nostrils, and then covered the whole circle of his forehead with his tongue. Then Ambattha thought:
“The ascetic Gotama is equipped with all the thirty-two marks of a Great Man, complete and with none missing.” Then he said to the Lord:
“Reverend Gotama, may I go now? I have much business, much to do.”
“Ambattha, do what you now think fit.” So Ambattha got back into his chariot drawn by mares and departed.
Meanwhile the Brahmin Pokkharasati had gone outside and was sitting in his park with a large number of Brahmins, just waiting for Ambattha. Then Ambattha came to the park. He rode in the chariot as far as it would go, and then continued on foot to where Pokkharasati was, saluted him, and sat down to one side. Then Pokkharasati said:
“Well, dear boy, did you see the Reverend Gotama?” “I did, Sir.”
“And was the Reverend Gotama such as he is reported to be, and not otherwise? And is he of such nature, and not otherwise?” “Sir, he is as he is reported to be, and he is of such nature and not otherwise. He is possessed of the thirty-two marks of a Great Man, all completed, with none missing.”
“But was there any conversation between you and the ascetic Gotama?” “There was, Sir.”
“And what was this conversation about?” So Ambattha told Pokkharasati all that had passed between the Lord and himself.
At this Pokkharasati exclaimed:
“Well, you’re a fine little scholar, a fine wise man, a fine expert in the Three Vedas! Anyone going about his business like that ought when he dies, at the breaking-up of the body, to go to the downfall, to the evil path, to ruin, to hell! You have heaped insults on the Reverend Gotama, as a result of which he has brought up more and more things against us! You’re a fine little scholar!” He was so angry and enraged that he kicked Ambattha over, and wanted to start out at once to see the Lord.
But the Brahmins said: “It is far too late, Sir, to go to see the ascetic Gotama today. The Reverend Pokkharasati should go to see him tomorrow.”
Then Pokkharasati, having had fine hard and soft food prepared in his own home, set out by the light of torches from Ukkattha for the jungle of Icchanankala. He went by chariot as far as possible, then continued on foot to where the Lord was. Having exchanged courtesies with the Lord, he sat down to one side and said:
“Venerable Gotama, did not our pupil Ambattha come to see you?”
“He did, Brahmin.”
“And was there any conversation between you?
“There was.”
“And what was this conversation about?”
Then the Lord told Pokkharasati all that had passed between him and Ambattha. At this, Pokkharasati said to the Lord: “Reverend Gotama, Ambattha is a young fool. May the Reverend Gotama pardon him.”
“Brahmin, may Ambattha be happy.”
Then Pokkharasati looked out for the thirty-two marks of a Great Man on the Lord’s body and he could see all of them except for two: the sheathed genitals and the large tongue; but the Lord set his mind at rest about these. Then, descending from his lodging, the Lord started to walk up and down, and Pokkharasati did likewise. And as he walked along with the Lord, Pokkharasati looked out for the thirty-two marks of a Great Man on the Lord’s body. And he could see all of them except for two. He was in doubt and perplexity about two of these marks: he could not make up his mind or be certain about the sheathed genitals or the large tongue
And the Lord, being aware of his doubts, effected by his psychic power that Pokkharasati could see his sheathed genitals, and then, sticking out his tongue, he reached out to lick both ears and both nostrils, and then covered the whole circle of his forehead with his tongue. Then Ambattha thought: “The ascetic Gotama is equipped with all the thirty-two marks of a Great Man, complete and with none missing.” Then he said to the Lord: “Reverend Gotama, may I go now? I have much business, much to do.”
“Pokkharasati, do what you now think fit.”
And Pokkharasati said to the Lord: “May the Reverend Gotama accept a meal from me today together with his order of monks!” And the Lord consented by silence.
Seeing his acceptance, Pokkharasati said to the Lord:
“It is time, Reverend Gotama, the meal is ready.”
And the Lord, having dressed in the early morning and taken his robe and bowl, went with his order of monks to Pokkharasati’s residence, and sat down on the prepared seat. Then Pokkharasati personally served the Lord with choice hard and soft food, and the young men served the monks. And when the Lord had taken his hand from the bowl, Pokkharasati sat down to one side on a low stool.
And as Pokkharasati sat there, the Lord delivered a graduated discourse on generosity, on morality and on heaven, showing the danger, degradation and corruption of sense-desires, and the profit of renunciation. And when the Lord knew that Pokkharasati’s mind was ready, pliable, free from the hindrances, joyful and calm, then he preached a sermon on Dhamma in brief: on suffering, its origin, its cessation, and the path. And just as a clean cloth from which all stains have been removed receives the dye perfectly, so in the Brahmin Pokkharasati, as he sat there, there arose the pure and spotless Dhamma-eye, and he knew:
“Whatever things have an origin must come to cessation.”
And Pokkharasati, having seen, attained, experienced and penetrated the Dhamma, having passed beyond doubt, transcended uncertainty, having gained perfect confidence in the Teacher’s doctrine without relying on others, said: “Excellent, Lord, excellent! It is as if someone were to set up what had been knocked down, or to point out the way to one who had got lost, or to bring an oil-lamp into a dark place, so that those with eyes could see what was there. Just so the Blessed Lord has expounded the Dhamma in various ways … I go with my son, my wife, my ministers and counselors for refuge to the Reverend Gotama, to the Dhamma and to the Sangha. May the Reverend Gotama accept me as a lay-follower who has taken refuge from this day forth as long as life shall last! And whenever the Reverend Gotama visits other families or lay-followers in Ukkattha, may he also visit the family of Pokkarasati! Whatever young men and maidens are there will revere the Reverend Gotama and rise before him, will give him a seat and water and will be glad at heart, and that will be for their welfare and happiness for a long time.”
“Well said, Brahmin!”
NOTES
[1] Ambattha Sutta, Pride humbled. Translation from BuddhaSutra.com
[2] Vajravidarana Sutra
[3] Tantra of the Supreme Origination of Vajrapani, quoted in Esoteric Teachings of Tibetan Tantra by C.A. Muses.
The post The Hand of Buddha defeats the three poisons : Vajrapani (literally, “Vajra Hand”) — Guardian of Shakyamuni Himself; Vajrapani, the power of the mind to overcome obstacles such as pride, anger, hate and jealousy appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.
Originally written and published by Lee Kane of Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.
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