Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.

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 Sita Tara (White Tara). [White Tara guided meditation video below.]

By Lee Kane

“White Tara is particularly associated with healing, protecting and stabilizing your life-force.” Gelek Rimpoche

White Tara is as much the “swift heroine” as Green Tara—since they’re both aspects of Tara, who is known as the “swift savior.” Although I practice many types of self-healing—and also healing for others, now that my parents and friends are aging—I’ve found Sita Tara is the fastest to bring “first aid” as well as the most effective for long-term health.

I do, personally, work with several effective healing Buddhist practices and deities—including the most wonderful Medicine Buddha Bhaisajyagururaja—but, if I’m in pain, in need of quick help, or feel my very life is threatened by illness, White Tara is my main practice. Why? Because, Tara’s help is immediate, and nearly miraculous in results. [For a guided video meditaiton with H.E. Zasep Rinpoche, see below. For a very short White Tara practice that does not require empowerment see “Simple White Tara Practice” section at the end of this feature].

White Tara is particularly effective in Mahayana Buddhism for long life and healing practice.Visually, She is notable for Her seven eyes—four on the palms of Her hands and soles of Her feet, one in Her wisdom eye location, and Her two regular eyes. She is a Female Buddha—an aspect of Arya Tara.

Daily, I practice both Medicine Buddha and Tara—both simple practices involving offerings, affirmations and mantras. Regularly, since I have initiation and instruction from my teacher, I also fulfill my commitments for their sadhanas and try to keep my Bodhisattva vows.

I find both White Tara and Medicine Buddha practices are effective, both generate merit to help overcome negativities and bad karmic potentials, both heal, both maintain health. However, if I feel the matter is urgent, White Tara’s mantra’s is on my lips automatically, especially for my aging parents. It’s not for nothing she’s called the “swift one.” She embodies the activity of compassion and wisdom. [For information on Medicine Buddha, please see our story “The First Doctor: Medicine Buddha Bhaisajyaguru—Empowering You to Heal.”]

In Tibet, there’s a saying, “For protection, call on your protector if you have time—but call on Tara if you have no time.” (I’m paraphrasing.)

A prayer from the fifth Dalai Lama puts it this way: “Merely by remembering Her feet one is protected.”

Sita Tara or White Tara visualization. Tara is white, with one face, two hands, holds uptala flowers and sits on a lotus throne and moon disc.

Is White Tara the Same as Tara?

“The main characteristic of Arya Tara— Noble Tara— is that she is a Buddha who in earlier times promised to always be born in the pure form of a female body in order to help living beings reach enlightenment. There are many outer and inner impediments that practitioners encounter, so Arya Tara manifests in order to eliminate hindrances and obstacles one runs in to while on the path to liberation from suffering.”

—Venerable Chöje Lama Phuntsok

Venerable Choje Lama Phuntsok

White Tara is one of the main 21 manifestations of Arya Tara—which means, yes, She is Tara. In Venerable Choje Lama Phuntsok’s words: [White] “Tara protects disciples from one of the main outer hindrances, which is death – she helps practitioners live a long life.”

There’s an old unattributed Buddhist saying—which is my way of demonstrating why White Tara is for healing practice:

“Good Health is the simply the slowest way for a human to die.”— Unknown

Explaining from the point of view of the Kagyu lineage, Venerable Lama Phuntsok said: ” …White Arya Tara, from among the 21 Taras, frees practitioners from untimely death. It is truly possible to extend the span of one’s life by practicing White Tara and this will be very beneficial for one’s Dharma practice.”

Short 30 minute White Tara teaching and guided visualization with animated graphics and beautiful images of White Tara, taught by H.E. Zasep Rinpoche:

How Does Tara Heal?

Again, drawing on the teachings of Venerable Lama Phuntsok, White Tara overcomes the impediment to long life and long Dharma practice: “All problems—sufferings, sicknesses, and diseases arise from thoughts that are based upon attachment, aversion, and ignorance as to the way things really are. It is said again and again that the worst obstacle is the third—concepts and thoughts. We continually think that we want to be happy and be free from suffering; we therefore never stop wanting more and more and as a result increase our attachment and aversion.”

Buddhism teaches that “we are the creators of our own suffering,” said Venerable Zasep Tulku Rinpoche at a recent Lojong Seven-Point Mind Training retreat at Gaden Choling Toronto. “Everything depends on mind.”

His Eminence Zasep Tulku Rinpoche giving teachings on Medicine Guru to a large audience. Rinpoche also teaches Tara practice for healing. He is spiritual head of many Gelugpa centres in Canada, the United States and Australia.

From this point of view, all of our problems, including health issues, arise from our mind and concepts. Tara helps us to overcome the obstacles of mind and body. At a relative level, Tara rescues from disease, illness and apparently “external” health factors. At an ultimate level, Tara protects our mind, preventing the rising of attachments, aversion and ignorance.

Famously, Tara protects from the eight fears—fear of fire, lions elephants, snakes, imprisonment, floods, demons, robbers—but these eight fears are also “metaphors” for the cause of our obstacles leading to suffering. The fifth great Dalai Lama wrote a magnificent praise for Green Tara where he illustrated the metaphors of the eight great internal fears: anger (fire), pride (lions), ignorance (elephants), snakes (envy), imprisonment (avarice), floods (attachment), demons (doubt) and robbers (wrong views.)

White Tara is an aspect of Tara, a fully Enlightened Buddha. She helps us recover from or prevent illness and helps bring long, healthy life for you or someone you care about.

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Practicing White Tara

Sita Tara rescues all, and requires no special permissions or initiations to practice at a basic level. Advanced practices, some sadhanas and advanced healing certainly require a teacher’s guidance and permission, but the meditations and practices I’m discussing here are for anyone.

Meditating on Sita Tara is a good place to start. If you have time, take a half hour and meditate along with Gelek Rimpoche of Jewel Heart—a well-known and highly realized teacher of the Gelugpa tradition.

Gelek Rimpoche of Jewel Heart “White Tara Guided Meditation”:

Mantra and Meditation

Mantra is very effective for protection and healing both. Simply repeating the mantra with focus is enough to bring healing. Visualizing Tara’s blessings entering into your body as purifying light, purging illness and pushing out negativities as black smoke or sludge, is even more affirming, strengthening the blessing.

White Tara’s mantra in sanskrit script.

According to the FPMT Education Department, “This meditation can be done on behalf of oneself or others. It is frequently done to remove the obstacles to our gurus’ long lives and health. If one has experienced many health problems, accidents, depression, or a loss of “lust for life,” the practice of White Tara can be especially powerful.”

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Tara Mantra

Tara’s mantra, chanted by millions daily around the world connects with Tara, including the White aspect—since all Tara’s are ultimately one:

Om Tare Tuttare Ture Svaha

Pronounced Aum Tah-ray Tew-tah-ray Tew-ray Svah-ha. Svaha is sometimes pronounced Soha in Tibetan traditions.

The root Tara mantra (above) is as effective as the more specialized White Tara mantra (see White Tara Mantra below)—which adds more specific requests and intentions.

Tara’s ten syllable mantra may be visualized surrounding the seed syllable Tam (shown in the centre). Surrounding the Tam, are the Tibetan syllables beginning at the top (Om) then left clockwise.

Mantras were given by the Buddhas via Sutra or transmission of lineage, and carry great cumulative, power. Mantra literally can translate as “mind protection.” Since mind affects health, a Sanskrit mantra dedicated specifically to healing is very effective.

The meaning of the mantra is explained numerous ways by many great teachers, all of which are complimentary and correct. Lama Zopa Rinpoche taught [2]:

• “TARE shows that Mother Tara liberates living beings from samsara”
• “TUTTARE liberates you from the eight fears related to the external dangers from fire, water, air, earth and also from such things as thieves and dangerous animals. However the main dangers come from ignorance, attachment, anger, pride, jealousy, miserliness, doubt and wrong views.”
• “TURE liberates you from disease”—so Green Tara is equally the Healer as White.

The 21 forms of Tara include White Tara and Green Tara, among the most beloved deities in Tibetan Buddhism.

One reason Tara’s mantra is especially meaningful is that it contains within it the entire teachings on the Four Noble Truths. See our previous stories on Tara in Buddha Weekly for more on this:

• Limitless Tara, Beyond the Green
• Mama Buddha Tara: Compassionate Action

Here is one of the most beautiful sung versions of Tara’s mantra by the Internationally famous Ani Choying Dolma at the Rigpa Center Berlin:

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Lung or Empowerment

Although Tara mantras can be practiced by anyone—they are more effective when transmitted by a teacher. If you are in need of healing, it would be ideal to seek out a qualified lineage teacher and ask for either lung or initiation. Lung is, broadly speaking, transmission of the mantra itself (or permission to use the mantra), whereas initiation (also known as empowerment) can involve complete deity practice and commitments.

Lama Zopa Rinpoche is a highly realized teacher and spiritual head of FPMT.

According to the highly realized teacher Lama Zopa Rinpoche and the FPMT, “empowerment of Tara is needed to practice [Tara’s] sadhana in full. However, one can do this practice without such an empowerment as long as one does not generate oneself as the deity. If one does not have the empowerment, one can do the self-generation practice at the crown of one’s head.” Basically, visualize Tara and meditate on her, and receive blessings from her, but do not absorb or merge with Tara—a more advance practice.

With or without empowerment, all mantras carry the blessings of the deity—connecting us with our inner Buddha or Tara (Buddhanature). Mantas are quite powerful in meditation and active healing. If empowerment or lung is impossible, the mantras are less powerful, but still effective. I chanted Tara’s mantra for eight years before a teacher came into my life to guide me and empower my practice of Tara. I believe, in some ways, chanting the mantra for those years created the conditions for me to find my teacher.

White Tara visualized here with a white TAM seed syllable at her heart. TAM is the seed syllable of all Taras, who are all Tara. Typically Green Tara is visualized as a green Tam, and White Tara as a white syllable. The seed syllable contains the essence not only of the mantra, but also Tara Herself.

Anyone can chant Tara’s mantra. The visualizations and certain other practices are different if you receive teachings from a qualified teacher. In Tibet, some of the first words children learn to speak are mantras, particularly “Om Mani Padme Hum” and “Om Tare Tuttare Ture Svaha.”

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White Tara Mantra

White Tara mantra is Tara’s root mantra, but energized with additional intentions and “words of power.” After Om Tare Tuttare Ture—and before the final Svaha—the mantra adds “Mama Ayuh Punya Jnana Pushtim Kuru Svaha, thus becoming:

Om Tare Tuttare Ture Mama Ayuh Punya Jnana Pushtim Kuru Svaha

Pronounced: oṃ tā re tu ttā re tu re ma ma ā yuḥ pu ṇya jñā na pu ṣṭiṃ ku ru svā hā

White Tara’s mantra in Tibetan Script. Above is an image of the mantra in Sanskrit.

In Tibetan pronunciation this might sound like:

Om Tare Tuttare Ture Mama Ayur Puney Gyana Puntin Kuru Soha

Thee extra words do have multiple meanings, but are generally translated as:

• Mama — “mine” or “I would like to possess these qualities”
• Ayuh —”long life” — for which White Tara is famous
• Punya ­— “merit” — to live ethically
• Jnana — “wisdom”
• Pushtim — “increase”

The Tam syllable, seed syllable of Tara, is most often visualized at Her heart, glowing and emanating healing light. TAM normally sits on a lotus. Here the TAM is green, which can represent any Tara. Often White Tara practice visualizes the Tam as white.

When added to the root Tara Mantra, the mantra is basically drawing on Tara’s power to increase my long life, merit and wisdom and blessings.

For main healing practice, normally the mantra is recited with visualizations of Tara, however singing or chanting is a very beautiful and effective way to receive the blessings.

Here’s one of the most beautiful “chanted” versions.

Versatility of the White Tara Mantra

Healing and helping others is something we all should all wish to accomplish. Aside from the selfish goal of increasing our own merit and good karma, we engage our compassion as humans and Buddhists when we think of others.

The White Tara mantra can be modified from a “personal” affirmation to one targeted at someone else. “Mama” in the mantra means “mine”, or “I” or “me” meant for self healing. Simply replacing “Mama” with the name of another person sends Tara’s healing power and blessings to someone else.

For instance, if we wanted to practice White Tara for the long life of my teacher or parents, we would substitute Mama:

Om Tare Tuttare Ture [person’s name] Ayuh Punya Jnana Pushtim Kuru Svaha

Wishing my teacher long life would become

Om Tare Tuttare Ture Zasep Rinpoche Ayuh Punya Jnana Pushtim Kuru Svaha

Wishing the Dalai Lama long life would become

Om Tare Tuttare Ture Tenzin Gyatso Ayuh Punya Jnana Pushtim Kuru Svaha

There are also forms of White Tara’s mantra for subduing or pacifying, with somewhat different wording, meant for subjugating fevers, viruses, evil spirits and so on, but those are more advanced practices that should be guided by a teacher. Fevers, evil spirits and viruses are equally subdued by the main White Tara mantra, or even the root mantra of Om Tare Tuttare Ture Svaha.

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More Advanced White Tara Healing

Tibetan medicine often makes use of “mantra-blessed water or medicines.” At a basic level, after performing a twenty or thirty minute mantra recitation-meditation, preferably visualizing Tara, blow on your medicine or a glass of water and visualize the mantra’s “power of Tara’s speech” as light coming from your mouth and being absorbed. Then, consume the medicine.

In more intense practices, or when the medicine is for someone else, you can place a week’s supply of medicine on a table or shrine dedicated to Tara with Her Image, some water bowl offerings, perhaps Her mantra written out, and other meaningful objects. Chant the mantra for a week, then use/dispense the blessed medicine.

Finally, mantra’s fullest ripening comes from full performance of a sadhana. These are passed down through the centuries by direct transmission of teacher to teacher, right back to the Buddha or Enlightened Being. These normally require a teacher’s transmission, lung or empowerment. Some sadhanas, such as White Tara’s sadhana written by the fifth Great Dalai Lama can be performed by anyone, provided the uninitiated do not generate themselves as the deity. In other words, substitute simple visualization for generation of oneself as Tara.

Visualizing White Tara. Important symbolic characterstics include white skin, the appearance of a beautiful young woman seated on a splendid Lotus throne and moon disc. White Tara has seven eyes, two eyes on Her face, plus wisdom eye on Her forehead, and eyes on each hand and foot.

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White Tara’s Visualization

Visualizing Tara is an important part of mantra recitation when possible. Although the mantra can be recited while walking, cooking, etc, when engaging in a highly focused healing practice, sitting with eyes closed (or half closed) in meditation is best.

“Visualization isn’t the best translation for what we do,” explained Venerable Jigme in her talk during a White Tara Retreat (see video below). “We’re actually working with our imagination. Visualization implies that we’re working with a visual image, and then using our eyes. So, we’re working with our imagination… not only are we working with imagined sights, but we’re working with imagined touch and smells and sounds, physical sensations and feelings.”

“We use our imaginations in a very practical manner to develop the potential we all have to transform ourselves,” Venerable Jigme continued. “So, it’s quite an important piece of our practice! It’s a very creative process.”

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. This tangkha is correctly visualized. Amitayas, the long life aspect of the Buddha Amitabha, sits as an ornament over her head.

Tara’s Image

When you have a teacher’s guidance—the visualization would be as he or she instructs. There are generation practices associated with some initiations, but none of that should be contemplated without a teacher.

For someone without a teacher’s guidance, a basic visualization of Tara in front of you—generally involving healing white light flowing from Tara into you or the person being healed—is simplest. Sometimes you visualize Tara on top of your head, arising from your crown chakra sitting on a lotus throne with 1000 petals.

You can make the visualization simple or complex. More complex and detailed visualizations engage the mind to a higher level, and tend to be more effective for that reason. Visualize what you can of the following details.

White Tara is shining white, the nature of light, a glowing beacon of healing, vitality and perfection. We wouldn’t think of Tara as flesh and bone, but as glorious, spectacular, awe-inspiring (and at the same time) soothing light. Sometimes, what is meant by “body of light” is “uncontaminated body.”

White Tara “body” is visualized as being the nature light.

In the same way Tara is visualized uncontaminated and spectacular, we should see Her arrayed in gorgeous silks and shining jewels like stars. Tara, Her name, literally translates as “star.” The beautiful ornaments are not meant to show attachment, but are symbolic of Her transcendence. On the crown of Her head is a crown of five sides representing the five Dhyani Buddhas and on top of Her hair knot is Amitayas Buddha, the Buddha of Long Life. Amitayus is the Long Life emanation of Amitabha. With other Taras we visualize Amitabha as her hair ornament. Amitabha and Amitayus are the same Buddha, different manifestations (similar to Green and White Tara). Amitayas and Amitabha are both red in colour.

We visualize Tara sitting on a thousand-petal white lotus. She is sitting in a position of meditative equipoise in the vajra (full lotus) position. The glorious lotus signifies renunciation, the spontaneous wish to be free from samsara, or cyclic existence. From Geshe Wangdu’s White Tara Commentary: ” So the manner in which the lotus signifies renunciation is that, even though the lotus itself was born out of a pond, what we call a swamp, or a muddy pond, even though it grows out of that, when it blooms on top of the water, there’s not even a bit of mud on its’ petals, and it is free of the mud itself. That is how it resembles renunciation.”

Healing practice with White Tara is enhanced when you visualize as many details of Tara’s appearance as possible.

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The Lotus and Moon Disc

On the lotus is a moon-disc, representing all-important bodhicitta, and the wish to achieve enlightenment. The deity sits on both a lotus and moon-disc, indicating Tara has achieved enlightenment through renunciation and bodhicitta.

Beautiful Tara Herself has one face, two arms, but—importantly—seven eyes. An eye appears on each of Her hand palms, Her feet and three on Her face (two “regular” eyes and the wisdom eye on the forehead chakra). The eyes represent how the Mother of the Buddhas sees all our suffering.

White Tara has seven eyes.

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Seven Eyes of White Tara

Very strikingly, the position of the seven eyes create the shape of the sankrit letter TAM which is Tara’s mantra when you connect the eyes with lines), according to Visible Mantra[3]. Also, they symbolize the special relationship between the five “extra” eyes of White Tara and the five Dhyani Buddhas: Akshobya, Amitabha, Amoghisiddhi, Vairochana and Ratnasambhava.

Om Ah Hung in Tibetan script. We visualize these glowing syllables radiating from the crown (Om), Throat (Ah), and Heart (Hum) in white, red and blue.

The right hand of Tara is in the “mudra” (hand gesture representing) Supreme Generosity—the mudra that signifies Tara is ready and willing to grant us the state of Enlightenment.

The left hand of Tara holds a white lotus flower or uptala. Uptala is really a different flower from the lotus, but most people are content with visualizing a lotus. The uptala stems out in three branches, each with a different flower, one in full bloom, one about to open, one just a bud. These represent the Buddhas of the three times: past, present and future.

In advanced visualizations, we’d see a white syllable TAM—Tara’s seed syllable mantra. If you don’t know what that is, it’s best to wait for a teacher. The Tam is normally at her heart. Often, visualizations would—as with other Buddhas—visualize shining seed syllables OM, AH and HUM at her crown, throat and heart respectively. These represent the Holy body (OM), speech (AH) and mind (HUM) of Tara Buddha.

Healing Light Visualization

You might visualize (imagine) white healing light flowing from Tara into your crown chakra (top of your head) or heart chakra, or all of your chakras. The energy fills you as you chant the mantra, displacing negativities, bad karma, disease and other impurities—often visualized as black smoke or sludge dispelled violently from your body. For advanced practices, your teacher would guide your visualization, but for simple practices, the healing light is a safe, effective image.

As a final note, try to imagine Tara as a real, three dimensional being of light, who can move, speak, gesture, transmit—Tara is above all “activity” of the Buddhas and definitely not a static two-dimensional picture.

For a better description on how to visualize during Tara Deity Practice, please refer to Venerable Jigme (Sravasti Abbey’s” teaching video, part of a White Tara retreat (7 minute video):

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Simple White Tara Practice

A simple daily practice, or a practice that you could use when you are ill, would normally include some basic fundamentals, such as going for refuge. Many teachers say that Refuge is the first healing. When you take refuge in Buddha, Dharma and Sangha, that refuge will help you in all your difficulties, including illness. To the practice of refuge, you might add a simple offering of water bowls, in front of an image of White Tara. Basically, a simple practice, not requiring empowerments, would be:

1. Take refuge and dedicate.
2. The four immeasurables: This prayer affirms your wishes that all beings not suffer and be happy—important to generate loving kindness and Bodhicitta.
3. Make an offering (for example, a water bowl offering—see our article “Buddhist Water Bowl Offerings as an Antidote to Attachment”)
4. Preferably recite the Seven Limbs practice (seven short lines that contain the essence of good practice).
5. Visualize Tara as described above or as indicated by your teacher. Normally you visualize Tara in front of you when you do not have teacher instructions.
6. Recite the mantra (either Tara’s root mantra, or the full White Tara mantra, optionally with the name of the person who is ill replacing “mama” in the mantra. As you recite, visualize white healing light and energy transmitting from Tara to you or the person. In advanced visualizations this might emit from Tara’s heart chakra and absorb into your heart chakra, or as advised by your teacher.
7. Affirmation prayers (optional)
8. Dedicate the merit. (This is generally very important).

Typical Refuge Prayer (normally 3 times)

I go for refuge until I am enlightened.

To the Buddha, the Dharma, and the Supreme Assembly.

By my practice of giving and other perfections,

May I become a buddha to benefit all sentient beings.

Four Immeasurables

May all beings have happiness and its causes,

May they never have suffering or its causes.

May they constantly dwell in joy transcending sorrow;

May they dwell in equal love for both near and far.

Offering

You can visualize mental offerings if you don’t have bowls of water. Buddhas do not need your offering. You are generating merit by this practice.

Seven Limbs

To You Venerable Tara, with my body, speech and mind, I respectfully prostrate.

I offer flowers, incense, butter lamps, perfume, food, music and a vast collection of offerings, both actually set out and emanated through wisdom and imagination.

I declare all my non-virtuous acts since beginningless time.

I rejoice in the virtuous merit accumulated by Holy and ordinary beings.

I request You turn the wheel of Dharma.

I beseech You to remain until samsara ends. Please, with your boundless compassion, look upon all beings drowning in the ocean of suffering.

May whatever merit I have accumulated be transformed into the cause for Enlightenment so that I may help all sentient beings.

Mantra and Visualization

Visualize Tara and healing energy and recite one of the mantras:

Om Tare Tuttare Ture Svaha

or

Om Tare Tuttare Ture Mama Ayuh Punya Jnana Pushtim Kuru Svaha

or, if healing or doing long life practice for another person such as your teacher, substitute person’s name for “Mama”

Om Tare Tuttare Ture PERSON’S NAME Ayuh Punya Jnana Pushtim Kuru Svaha

Dedication

By this merit may I quickly reach

The enlightened state,

So that I may lead all living beings without exception

To the same Enlightenment.

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A Praise to White Tara by the First Dalai Lama

Another healing practice is to recite sutras or texts, or to pray to Tara daily. The First Dalai Lama Gyalwa Gendun Drub’s “A Praise of White Tara” is especially powerful—written centuries ago:

Homage to the Female Buddha beautiful with youth

Who sits on seats of white lotus and moon in nature

Spreading with stainless compassion and knowledge,

Who captures the radiance of snow mountains.

Homage to the Youthful One with budding breasts,

Who has one face and two arms, sits in the vajra posture,

Is bold with grace and calm, has a full moon as backrest

And is filled with great bliss.

Homage to the Ultimately Generous One whose right hand,

Showing the mudra Supreme Giving

Easily releases boundless karmas of peace, increase, power and wrath

As well as the eight siddhis and even supreme Buddhahood.

Homage to the Spiritual Mother who gives birth to Buddhas

Past, present and future; whose left hand

Supporting a blue lotus, grants protection

From lions, elephants, fires and all eight terrors.

Homage to the Refuge of the World, who has eyes

In hands and feet gazing at the four doors of freedom

And who leads all living creatures

Toward the isle of blissful liberation.

Homage to she whose face unites

The beauty of a million autumn moons,

Whose wide eyes gaze with compassion

Whose Joyous mouth smiles equally on all.

Homage to she with head adorned by Amitayus, boundless Life,

The mere thought of whom grants life and wisdom,

Whose hand, in the contemplative mudra,

Hold a vase filled with ambrosia of immortality.

Homage to the All-Beautified One whose crown

Steals the light of sun and moon,

Whose sapphire hair is half knotted on top

And half falling freely over her shoulders.

Homage to the Majestic One of precious ornament blazing,

Whose crown, earrings, necklaces, arm-bands,

Bracelets, anklets and belt so elegantly arranged

Surpass the ornaments of men and gods.

Homage to she of celestial raiment,

Whose shoulder-sash and skirt

Hug her body like rainbows

Hug the crystal mountains.

Homage to the goddess before whose lotus feet

Vishnu, Indra, Shiva, Brahma, the antigods, spirits,

Men, semi-humans and all the world

Submit themselves in devotion.

Merely by reciting your mantra,

Those who make offerings at your lotus feet

Gain immortality, wisdom and merit

And attain all desired siddhis; to you I bow down.

The knowledge, compassion and perfect actions of all Buddhas

Appear in the form of the beautiful goddess

I take refuge in you and offer you my prayers;

Pray eliminate all my obstacles and fulfill all my aims.

Quickly release your perfect action of peace,

Calming all interferences to my practices for enlightenment;

Interferences such as the eight terrors,

Sickness, demons and other harmful agents, inner and outer.

Quickly release your perfect action of increase which multiplies

All good qualities, such as life, merit, unapprehending compassion,

The stainless wisdoms of learning, contemplation and meditation,

And the three higher trainings.

Quickly release your perfect action of power,

Which causes gods, men and spirits

To humbly bow before you

And which fulfils all wishes of the mind.

Quickly release your perfect action of wrath,

Which with punishments befitting the evils done

Destroys demons, interferences and hindrances

Hateful opposing Buddhadharma and its holders.

Pray, bestow quick and easy attainment of siddhis

Such as the magic sword, mystic eye-medicine, fast-walking,

The food pill and the precious vase,

And even mahamudra, the highest siddhi.

In brief, from now until enlightenment

I respectfully make offerings at your lotus feet

I need seek no other refuge

Out of compassion gaze upon me and quickly grant protection.

By the meritorious energy of this practice

May the transcended, perfect Tara

Look upon me forever with pleasure

And never leave me, even for a moment.

May all sentient beings after death take rebirth

Before Amitayus in Sukavati, Land of Pure Joy,

May they live in the ways of the great Bodhisattvas

And come to equal Avalokiteshvara, Lord of Compassion.

May I realise the oceans of Sutras and Tantras

To be able to pass them on to others;

And until samsara be emptied may I strive

To uphold the victory banner of practicing exactly as taught.

Mantra: OM TAREE TU-TAREE TUREE MAMA AYU-PUNYE-JANA PUTIM KURU SOHA

The Colophon: This praise of exalted White Tara, supreme mother of all Buddhas, was written by the monk Gyalwa Gendun Drub while he was residing in the Hermitage of Great Awakening at the Tegchen Potreng.

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NOTES
[1] Presented at the Kamalashila Institute in Germany, 2005 http://www.rinpoche.com/teachings/whitetara.htm

[2] Lama Yeshe Wisdom Archive. Kyabje Lama Zopa Rinpoche speaking at Nepal, May 1987. http://www.lamayeshe.com/index.php?sect=article&id=357

[3] White Tara, Tam and the Mandala, Visible Mantra http://www.visiblemantra.org/whitetara-mandala.html

The post Swift Healing with White Tara: the Rapid Path to Long Life, Merit, Wisdom, and Health appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.

By Dr. Deepika Chamoli Shahi, PhD.

Editors Intro

In important cognitive research led by Dr. Deepika Chamoli Shahi, Manjushri’s essence mantra — Om Ah Ra Pa Cha Na Dhi — enhanced “cognitive functions to a signicant degree.” Although regular cognitive tongue twister practice also sharpened cognitive function in the study, Manjushri’s mantra, often described as the Arapanacha essence mantra, displayed “significantly” enhanced cognition as measured by well-accepted intelligence and cognitive processing tests. [For a full story on Manjushri and the Arapachana mantra, see>>]  [Visit Dr. Deepika Chamoli’s website Mindsira here>>]

The final conclusion from the “Summary of thesis”:

This research has proven that the orange Manjushree mantra is able to enhance various cognitive functions like concrete performance task, originality in creativity and perceptual reasoning to a much greater extent than the non-spiritual tongue twister.

Manjushri is the Buddha of Wisdom. His famous essence mantra has been used by devotees for centuries to enhance memory and wisdom. Now, new research, indicates the mantra’s effect is “significant.”

Manjushri is the Buddha of wisdom and has long been associated with memory, speech and wisdom. The Fifth Dalai Lama recommended the practice, and His Holiness wrote the practice sadhana “Practice to Receive the Seven Types of Wisdom.”

This remarkable study from researcher Dr. Deepika Chamoli Shahi is published by the Amity University. The author is widely published in research publications and books.  We include the research summary findings by Dr. Deepika Chamoli Shahi. (Please see a biography at the end of this feature.) His Holiness Drikyung Kyabgong Chetsang Rinpoche helped with the data collection for this research.

Summary of thesis

Spiritual and Non Spiritual Tongue Twister Practice Enhances Cognitive Functioning in Relation to Altitude

Researcher: Dr. Deepika Chamoli Shahi

                     Clinical Training And Research Lead

                     Mom’s Belief, India

The present research aims to study and compare the effectiveness of spiritual (Manjushree mantra) and non-spiritual tongue twister(non sensical) technique at four different altitudes (100 ft.-169ft., 1457 – 2200ft, 11000ft – 12500ft and 14000ft – 17000ft) above sea level. The purpose of the study is to authenticate the importance of age old Buddhist saraswati mantra (Manjushree (also known as vakeshwar) mantra) which is used by the Buddhist monks to purify mind with the help of purification of speech.

180 subjects (falling in the age group of 8-13 years) are studied and assessed (45 subjects at each altitude).

Research design

Mixed method sequential explanatory design is utilized for the study (pre-post experimental research design is seconded by the qualitative data collected at every altitude).

MAIN PRE POST EXPERIMENTAL DESIGN FOLLOWED AT EVERY ALTITUDE (A1, A2, A3, A4)

Four subtests of Malin’s intelligence battery for children (coding, mazes, block design and picture completion) and Baqer Mehdi non-verbal tool for creativity are utilized to assess the cognitive abilities of processing speed index, perceptual reasoning and originality and elaboration in creativity.

Group 1 consists of school students who chanted non spiritual tongue twister as intervention, group 2 consists of school children who chanted spiritual tongue twister as intervention whereas third group, group 3 is monk group who are already practicing the spiritual tongue twister (Manjushree mantra) for past 1 year. Pre assessment is done for both group 1and group2 and after intervention of 30 days in which they have chanted the tongue twister daily for 15 minutes post assessment was conducted. The group 3 is experimental group (monks who are chanting the spiritual tongue twister with understanding of meaning) and tested only once on the same parameters.

This experiment is conducted at four different altitudes

1. Delhi NCR- 100-169ft. above sea level
2. Dehradun-1457 – 2200ft above sea level
3. Leh- 1100ft. -12500ft. above sea level
4. Sachukul Ladakh- 14000ft. – 17000ft.

Summary

It has been found that at low altitude processing speed index (reaction time) is higher than the high altitudes children. It is because of the excess of information from the surroundings due to mass media whereas at high altitudes children are close to nature and exposure is very less, due to which they are focused.

The statistics reveals higher level cognitive functions (bloom’s taxonomy) are enhanced more with tongue twister practice as compared to lower altitudes. Also spiritual tongue twister (Orange Manjushree mantra) is able to enhance cognitive functions to significant level. Spiritual tongue twister (Orange Manjushree mantra) practice with understanding of the meaning is more effective than the spiritual tongue twister (mantra) practice without understanding of meaning.  Non spiritual tongue twister has also enhanced the cognitive functions but lesser than the spiritual tongue twister or (Orange Manjushree mantra). It has also been noticed that processing speed index at higher altitudes is low.

Orange Manjushri with his sword of wisdom that “cuts through delusions.”

Orange Manjushri Mantra

According to Abhidharma Pitak and Manjugosha and many other scriptures OM ARA PA CHA NA DHII is considered the magic sylabarry. It is known as a tongue exercise and used to purify tongue by continuous repetition for 15 minutes daily. It is the routine in Buddhist monasteries that when a monk is admitted, the first type of chanting utilized by him is this mantra chanting. The name of Manjushree is Vakeshwar which means lord of speech. Manjushree is also called lord of wisdom and male form of Vedic Saraswati in Buddhism.  The old scriptures have mentioned the importance of orange Manjushree in enhancing cognition and it quotes that chanting of this mantra is able to purify mind with the purification of speech.

Manjushri’s Arapachana mantra as a pendant.

This research has proven that the orange Manjushree mantra is able to enhance various cognitive functions like concrete performance task, originality in creativity and perceptual reasoning to a much greater extent than the non-spiritual tongue twister.

The recommendation of this research is that it should be utilized by children in school to enhance the higher level cognitive skills.

SOURCES

The full research project and abstract are published by Amity University, and subject to copyright. We have a copy of the abstract and research for this article at Buddha Weekly, which is very technical. When/if a public link to the research becomes available we’ll update here.

The summary above is from the research, and authored personally by Dr. Deepika Chamoli Shahi, PhD for Buddha Weekly.

To read an excerpt of a related research article, “The Effect of Mantra Chanting on the Performance IQ of Children, it is available to subscribers on Questia. [There is a published free preview here>>] The authors on this article are: Chamoli, Deepika; Kumar, Rita; Singh, Abha; Kobrin, Neil.

Short Biography of Dr. Deepika Chamoli Shahi, PhD

Buddha Weekly contributing writer Dr. Deepika Chamoli Shahi is a Psychologist, currently a clinical training and research lead at Mom’s Belief, with a PhD in Psychology from Amity University Noida Campus. Dr. Deepika Chomoli worked with His Holiness Drikyung Kyabgong Chetsang Rinpoche on the Manjushri mantra cognitive research. Dr. Deepika Chamoli is a practicing Buddhist, author of several books and research papers, and a volunteer reviewer for ayur gyan nyas. [Visit Dr. Deepika Chamoli’s website Mindsira here>>]

The post Cognitive Research: Om Ah Ra Pa Cha Na Dhi, Manjushri’s Arapachana mantra, proven to “enhance cognitive functions to a significant degree” versus non-spiritual “tongue twisters” appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.

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.

• Related Story: “Putting Compassion on the Scientific Map”: Compassion Boosts Happiness/Health; and Research Indicates That Practicing Buddhists Are Happier than Average.” [ Story here>>]

Two Wings of a Bird: Compassion and Wisdom

“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 behaviour, 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

Matthieu Ricard is still smiling after a grueling, claustrophobic meditation session in an MRI. He is a monk participant in an extensive study on compassion’s effect on happiness and health.

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:

The Dalai Lama is a living embodiment of compassion.

“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.”

Compassion Flowing into the Self

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 compassionate 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]

Sacred images of compassion, such as Chenrezig—beings that are “beyond human fallibility” — are used in clinical practice to help relieve stress and overcome traumas.

Singapore’s largest 1000-Armed Chenrezig (Avalokiteshvara) is at Thekchen Choling [website here>>] under the spiritual guidance of the most compasionate Namdrol Rinpoche.

Compassion is One of the Defining Practices

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.

Guanyin, the Chinese female aspect of Avalokitesvara, Buddha of Compassion.

Avalokitesvara, the Top-of-Mind Bodhisattva

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]

A beautiful statue of thousand-armed Chenrezig.

Avalokitesvara Synonymous with Compassion

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.

Om Mani Padme Hum, the great compassion mantra of Avalokiteshvara.

“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]

Chanting the heart sutra, or hand copying with calligraphy and pen are considered very powerful practices by many.

Famous Mantras

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.

The lotus flower itself is symbolic of compassion. Visualizing a lotus with the HRIH syllable in sanskrit. Hrih is the Bija of both Avalokitesvara and his spiritual father Amitabha.

Avalokitesvara’s six qualities, which are said to break the hindrances in the six realms of existence are:

1. Great compassion
2. Great loving-kindness (metta)
3. Universal light
4. Leader of all humans and devas
5. Courage of a lion
6. Omniscience.

Avalokitesvara, Like Tara, Considered a Savior         

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]

Above Avalokitesvara appear’s his spiritual father Amitabha, the Buddha of Infinite Light. To the Left and Right of Amitabha are White Tara and Green Tara. Both Taras and Avalokitesvara are considered rescuers and saviours of people who are suffering.

Avalokitesvara Embodies Light

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. 

Sutra References to the Compassionate Bodhisattva

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:

• Saddharma Pandarikia (Lotus Sutra)
• Karandavyuha Sutra
• Prajnaparamita Hrdaya Sutra (Heart Sutra)
• Avaolokitesvara Ekadasamukha Dharani Sutra
• Cundi Dharani Sutra   (18-armed Avalokitesvara)

Popularity of Compassion

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).

1000-Armed Chenrezig

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.

Thousand-armed Chenrezig is a difficult but worthy visualization.

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 Vow of Avalokitesvara

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.

The practice of Avalokitesvara is entirely within the mind, supported by guided meditation words (if needed), spoken sounds such as mantras, and some physical gestures (in advanced practices) such as mudras. But the entire generation of deity is within mind.

Practicing Avalokitesvara: Universally Approachable          

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.

In Tibet and some areas of India or Nepal you might come across Mani walls or Mani rocks like this one. These numerous tributes to Chenrezig remind us to keep compassion in our heart as we go about our daily tasks. The Mani wheel shown here has the “Hrih” seed syllable in the centre and the full Om Mani Padme Hum mantra in Tibetan letters.

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>>)

Visualizations within the mind are entirely in the nature of the nature of light.

Preparations to Practice

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:

• Taking of Refuge in the Three Jewels, Buddha, Dharma and Sangha
• The Four Immeasurables prayer to establish Bodhichitta
• Some kind of offering, either a stick of incense, a candle, fruit offerings or mentally transformed (imagined) offerings you visualize. (NOTE: it is NOT appropriate to offer meats to the Lord of Compassion, who values all life.)
• It is helpful to recite the Seven Limbs as well, as within that prayer is contained the “entire path.”
• At this point you would begin your visualization and meditation, usually accompanied by mantra recitation. Some people recite the visualization, then close their eyes and imagine it while reciting the mantras. Other people mentally note the visualization, then half close their eyes and visualize. Some people I know even record the guided visualization and allow it to play while they meditate.
• It’s important at the end to “dedicate the merit from the meditation to the benefit of all sentient beings.

Another beautiful thangka, this one of Avalokiteshvara, Chenrezig, the Buddha of Compassion, by Jampay Dorje. It is available as a print on his website>>

Preliminaries

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.

A red, glowing HRIH syllable (shown) is visualized at Avalokitesvara’s heart.

Visualization and Meditation

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.

Chenrezig (Avalokiteshvara) is the Buddha of Compassion.

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.

Visualize Avalokitesvara as a being of perfect appearance, with no flaws. Thankhas such as this are guides only. They do not convey the “nature of light” or the three dimensionality required in visualizations.

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.

Hrih syllable on a lotus in red.

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.

Om Mani Padme Hum with HRIH at centre as a mandala. Visualize this three dimensionally at the heart of the Compassionate Bodhisattva, glowing red in the centre.

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.

End Thoughts: The Heart Sutra

This is my favorite translation of the Heart Sutra, by the most Emminent Thich Nhat Hanh:

The kind face of loving Guanyin, the female aspect of Avalokiteshvara, Goddess of Compassion. To her followers, there is no question of her power.

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!”

 

End Thoughts: Compassion is Universal

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)

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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.

Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.

In some Buddhist cultures, children learn to chant mantras before they learn more common speech. Mantra, sacred sounds, are often considered protective and healing, or even life-changing. They are commonly used by Buddhists and Hindus, and — arguably — other religions who make use of “chanting.”

It seems almost silly to accept the notion that “sound” can change a person’s life situation. Yet research, and centuries of anecdotal evidence point to definite benefits from mantras. The China Agricultural University, for example, pointed to the effect of mantra on crops — showing the crops exposed to mantras increased output by 15%.

[Full story on the Mantra crop here>>]

Health changes, are understandable— at least at the level of reduction of stress through mantra meditation. Obviously, with faith, there is a reasonable level of “faith healing.” And yes, plants can be shown to grow more vigorously with certain sound vibrations. Yet, in Vajrayana and Mahayana Buddhism, it is said that mantra is effective, even if the person chanting it does not have faith. How can a reasonable person actually believe that Mantra can trigger healing, or protect us, or bring us good fortune with or without faith?

Buddha, the Doctor

Buddha taught that He (the Buddha) is the doctor, the Dharma is the medicine, and the Sangha is the nurse. On this level, Dharma, the spoken words of Buddha, is medicine. Mantras are Dharma distilled to a handful of words (at least, that’s one way to look at them.) Just as, with our eyes, we might gaze upon a beautiful statue of a contemplative Buddha, and feel suddenly empowered, the speech of the Buddha (mantra) has the same effect, using sound and vibration.

Video teaching: What is Buddhist Mantra and How Can it Help Me? — a short teaching from H.E. Zasep Rinpoche:

On more practical level — and perhaps easier to accept for the non-Buddhist — the whole concept of remaining focused on these words (and what they symbolize), brings us closer to “right conduct” in our lives, probably improving our “karmic” situation (helping us neutralize negative karma.) Removing the negatives from our lives, tend to bring the positives into our situation.

Meditating on mantra, the written script (rather than the sound) is also a powerful practice. Tibet and some areas of India or Nepal you might come across Mani Mantra walls or Mani rocks like this one. These numerous tributes to Chenrezig remind us to keep compassion in our heart as we go about our daily tasks. The Mani wheel shown here has the “Hrih” seed syllable in the centre and the full Om Mani Padme Hum mantra in Tibetan letters. (In Tibetan, sounds like: Om Mani Peme Hung”)

Healing Power of Sound

“It’s also been found that self created sounds such as chanting will cause the left and right hemispheres of the brain to synchronize. 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.” — Johnathon Goldman Tantra Of Sound(Hampton Road)[1]

Goldman explains: “On one level, one can see that mantric chanting, as observed years ago by Dr. Herbert Benson, helps induce the “relaxation” response, causing reduction of heart beat, brain waves and respiration. On another level, as Dr. David Shananoff-Khalsa believes, mantric recitation enables the tongue to stimulate the acupuncture meridians inside the mouth (particularly on the roof), thus enhancing help. Dr. Ranjie Singe found that the chanting of specific mantras caused the release of the hormone melatonin and is investigating the importance of this in the healing process. He has found that there are many benefits including shrinkage of tumors and enhanced sleep because of this. He writes about this in his book Powerful Self Healing Techniques.”

Simply listening to the wonderful voice of Ani Choying Drolma sing the Great Compassion Mantra is healing with or without understanding the mantra’s meaning.

He explained: “Everything is in a state of vibration and when we are in a natural, resonant vibration, we are in a state of health. But if some part of the body begins to vibrate at a counter frequency, the energy becomes stuck and disease sets in. Therefore, by mantric chanting, one can cause stuck energy to become released, and we can return to our natural state of resonance, effecting a cure.

“I have, incidentally, observed this phenomenon many times during workshops. We will be reciting a mantra to invoke a specific entity—perhaps Tara, Tibetan Goddess of Compassion for example, in order to better embody the energy of compassion. However, during and after the process, I’ve seen people with chronic health problems emerge from the chanting quite healthy. It’s amazing.”

Sound Symbols

Mantras are often considered to be “sound” icons or symbols. In the same way we visualize a Buddha with our imaginations, or visual symbols, likewise we intone mantras  as audible triggers or symbols. Both visualization and mantras, from one point of view, help us connect to the Buddha within.

Mantras are much more than just symbols. The Sanskrit root of “mantra” is “manas” which means mind combined with “trai” which means to “set free from.” The literal definition of mantra is “set free the mind.” Some interpret “trai” as protect, which made mantras somewhat synonymous with mind protection (whether yours or divine).

Below: A mantra of Tara, chanted by Yoko Dharma. Tara is the female Buddha, Mother of Buddhas, active compassion of Buddhism, remover of obstacles, affectionately known as “Mama Tara.”

Anywhere, Anytime Mantras Help Us

Buddhists often find themselves chanting mantras all day long, when driving, working, playing. In effect, this extends mindfulness of Buddhist practice throughout our day, rather than just occasionally when we find time to formally meditate.

His Eminence Zasep Tulku Rinpoche explained why it’s important to think in these terms (during an interview with Buddha Weekly): “One very famous Lama, named Sakya Pandita, wrote “Even if you are going to die tomorrow, you should start the Dharma today.” Why? Because your mind continues. Your mind doesn’t die. The body dies, the mind continues. So whatever you study in this lifetime remains with you in your mind as an imprint. Don’t think, “I’m an old man now, waiting to die, there’s no point.”

Rinpoche pointed out that mantra practice is perfect for busy, modern people, and used his own busy schedule — he teaches non stop in countries around the world: “I do my mantras when I’m on a plane. I do my mantras when I’m on the subway. I travel a lot. I sit on the plane, have a cup of tea, then do my mantras. I do my practice first, then maybe try to get some sleep.” [2]

Visualizing the Medicine Buddha (centre) as “the Doctor” and the Mantra (Dharma as medicine) as rays of healing Lapis Lazuli light  absorbed into the patient (or self) assists in healing.

Mantra and the “Mechanics” of Sound

In a fascinating feature on the syllable Aum (Om), Gabriel Axel in U.S.News, explained how sound can affect the brain: “A, U and M are sonorants or rings, so this particular mantra qualifies an object that inherently has no interactions (hits or slides). In terms of physics, this means our object is formless. Try resonating the mantra aloud, allowing air to flow through the nasal passage, smoothly transitioning between the three sounds.

If you do not wish to disturb anyone that may be around you, you can whisper the sounds subvocally. The A (pronounced ä, as in “car”) can feel like a wide opening and has a broader vibratory effect on the physical body, approximating the gross consciousness of the waking state. The U (pronounced o͞o, as in “soup”), has a funneling effect, narrowing the consciousness into subtler sensations such as thoughts and impressions, approximating the dream state. The more nasal M sound is like the drone of a bee; it makes the cranium vibrate in a kind of undifferentiated and ubiquitous earthquake over the convolutions or valleys in the cerebral cortex, approximating the deep dreamless sleep state of consciousness. Traditionally, Aum represents and has the capacity to progressively open up the practitioner to the ever-present formless and timeless reality, the background radiation of the cosmos that echoes the Big Bang.” [3]

Most mantras begin with AUM (Om), seen here in Tibetan script on the top of the mantra wheel. Shown is Green Tara’s mantra is known for “active” protection, which reads: Om Tare Tuttare Ture Svaha (with the syllable TAM at the centre to represent Tara).

Mantra also means “instrument of thought”

The best dictionary definition for mantra is “instrument of thought”, a concept that nicely connects with one of the main purposes of the sounds. In both Buddhism and Hinduism, one of the many purposes of mantra is to aid in concentration, mindfulness and meditation. The repetition of a mantra — especially if intoned with rhythm in Sanskrit — is somewhat hypnotic, almost trance-inducing for some people. One one hand, mantra focuses and helps us stay mindful and in the present. On the other, it shifts us into an “altered consciousness” where concepts, visualization and meditation becomes very effective for some people.

Another way of considering this definition is as an “enabler.” Thought enables action. Mantras enable (at one level) thought. At another level mantras could be said to “alter” thought, especially where the practitioner has a “negative” habit. For example, if we lack compassion, we might chant the mantra of the Lord of Compassion, Avalokiteshvara: Om Mani Padme Hum.

Typically, for a serious student, the mantra that automatically comes to mind and lips is that of the Buddha-form you find most appealing — or most needed in your life. For people needed active protection, this might be Green Tara’s rapid-acting mantra: Om Tare Tuttare Ture Svaha. For a student struggling with exams, they might be drawn to Manjushri’s wisdom mantra: Om Ah Ra Pa Ca Nah Dih (Ca is pronounced Tza).  For healing, Medicine Buddha comes to mind and lips: Om Bekhandze Bekhandze Maha Bekhandze Bekhandze Randza Sumudgate Svaha.

Mala’s and sacred written mantras assist Buddhists in counting mantra repetitions, valuable to practice and mindfulness focus.

Nembutsu—or mindfulness of Buddha

One of the main purposes of mantra is mindfulness. Nembutsu literally means “to think of Buddha” which is based on the ancient teaching “Be mindful of the Buddha and the Buddha is mindful of you.” This is a practice of Pure Land Buddhism, but it does apply effectively to much of mantra practice, getting to the heart of mantra’s power — mindfulness.

Law of Karma: Why Mantras Can Help us Heal

Buddhists and Hindus, who both use mantras effectively, believe that a key purpose of mantra is to “set free from” karma. Since in Buddhist belief, our current conditions (and health) are caused, in part, by negative karma from earlier actions (either in this life, or in a previous life), Mantra practice becomes an important aid in healing, and stress reduction. Mantra is said to help work off negative karma through mindful practice and sacred sounds that connect with the “divine.”

“Chanting mantras works directly on all types of karma, helping to overcome what may have been created inadvertently or ignorantly in this life or some past life,” wrote Thomas Ashely-Farrand in Healing Mantras: Using Sound Affirmations for Personal Power, Creativity and Healing. “As part of this process, we can heal various physical, emotional and spiritual conditions…”

Prayer wheels are also a noted stress-reliever. They contain tens of thousands of copies of the compassionate mantra of Avalokitesvara, Om Mani Padme Hum. All over Asia, people spin the wheels clockwise daily to bring compassion and blessings into their lives—and more importantly, to send the blessings out to millions of sentient beings.

Sacred formula, Sacred Speech

A search on the word “mantra” on the internet reveals all sorts of definitions. The most exotic of these is “sacred formulas” and indeed they can be thought of as sacred speech. Sanskrit, the Mother of all tongues and a root to many languages, contains within its syllables sacred seeds, according to ancient traditions that stretch back thousands of years. Other definitions include “prayer or song of praise”, and though technically true, most practitioners believe mantra transcends simple praise.

Mantras don’t always translate into literal meanings. Syllables such as the most sacred OM, AH or HUM do not specifically mean anything and are considered sacred sounds with immense significance.

One of the most profound of Buddhist mantras is the “Gate Gate” mantra: Om Gate Gate Paragate Parasamgate Bodhi Soha. Here magnificently chanted by Yoko Dharma:

Mantras as magic? Not so Much

Less uplifting definitions on an internet search include: mystical verses, magical formula, charm, spell, incantation. These definitions do not fit the noble mantra, although there is some essential underlying truth, since mantra is often attributed with internal change, external change, wonders, marvels, even miracles. Yet, many believers describe mantra as a vehicle of transformation—not as a “spell” or formula of words. The mantra, according to many,  connects us with the divine or with the Buddha within (outward or inward) and works on the transformation of our minds.

It would be more useful to define mantra as a vehicle for illumination, clarity and removing defilements, which can have “magical effects” than to state the mantra is actually magic. Still, there are thousands upon thousands of stories of miraculous rescues for Tibetans who invoked Tara with here most popular ten syllable mantra:

OM Tare Tuttare Ture Svaha

Mantras in healing

Mantras are extremely effective for practitioners in healing. Millions of people rely on mantra to support their healthy practice. Whether because of transformation of the “mind”—the almost limitless power of the internal—or the intervention of a divine external, there is no end to the healing miracles attributed to mantra. Medicine Buddha and White Tara Mantras, in particular, if intoned with sincerity and faith—although some teachers teach that mantra is effective even in absence of belief—have been attributed with many thousands of cures, remissions of cancer, extending of lives.

White Tara’s mantra in sanskrit script.

For example, to increase longevity, merit, remove defilements and help heal, the White Tara mantra is used effectively by millions of practitioners:

OM Tare Tuttare Ture Mama Ayur Punye Jnana Pushtim Kuru Ye Svaha

As a focus for the mind, to create the conditions for mindfulness or healing or simple meditation, the mantra should be repeated over and over, usually in a low, steady tone with the beginning of the mantra commencing right after the ending of the previous recitation. Mantra is nearly always combined with meditation and visualization to increase it’s impact on mind and health. In some lineages, empowerment and a teacher’s guidance is a must, although some mantras—such as White Tara and Medicine Buddha—do not require empowerment. Increased repetitions is credited with increased effect by many teachers. Usually, a minimum of twenty-one recitations is considered useful, but normally a minimum of 108 mantras will be voiced in a meditation session, corresponding to:

• 108 beads in a mala, which are turned with each recitation bead-by-bead
• 108 delusions (which is the basis for the 108 beads, among other 108s).

These are bare minimums. Many practitioners will meditate on thousands of mantras each day.

Please also see these features on Mantras:

• Part 2 of our series on mantra: “Good Vibrations”>>

NOTES

[1] The Science Behind Mantra

[2] Part 3: Zasep Tulku Rinpoche discusses how to find a teacher; why its important to meditate on death; how to start with Deity Yoga; how wrathful Deities can be misunderstood; and the role of internet in Dharma teachings.

[3] “Your Brain on Om” U.S. News Gabrial Axel.

The post The Power of Mantras: Healing, Setting the Mind Free, Protecting the Mind, and Remaining Mindful of Dharma Throughout the Day appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

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.

• Related story: “Cognitive Research: Om Ah Ra Pa Cha Na Dhi, Manjushri’s Arapachana mantra, proven to “enhance cognitive functions to a significant degree” versus non-spiritual”tongue twisters.”>>

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>>

Some Buddhist Teachers Recommend Mantra Even Where There’s No Faith

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:

Medical Treatment: Nurses and Doctors Recommend Mantra for Some Conditions

Even if the patient or person has no knowledge or faith in mantras, 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 Physics of Sound: A Cosmos of Rhythms

“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.

Synchronicity of Self-Created Sound

“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]

Change Molecular Structure? Can Sound Really Do That?

“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 Om Mani Padme Hum along with the wonderful voice of Yoko Dharma

Why Speech and Mantra Can Physically and Mentally Change Our Lives

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.

Transformative Energy from Sound

“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.

Effect of Mantras on Human Beings — US National Library of Medicine

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]

Sankrit’s Unique Sound Vibration

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.

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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.

• Related Story: “Putting Compassion on the Scientific Map”: Compassion Boosts Happiness/Health; and Research Indicates That Practicing Buddhists Are Happier than Average.” [ Story here>>]

Two Wings of a Bird: Compassion and Wisdom

“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 behaviour, 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

Matthieu Ricard is still smiling after a grueling, claustrophobic meditation session in an MRI. He is a monk participant in an extensive study on compassion’s effect on happiness and health.

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:

The Dalai Lama is a living embodiment of compassion.

“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.”

Compassion Flowing into the Self

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 compassionate 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]

Sacred images of compassion, such as Chenrezig—beings that are “beyond human fallibility” — are used in clinical practice to help relieve stress and overcome traumas.

Singapore’s largest 1000-Armed Chenrezig (Avalokiteshvara) is at Thekchen Choling [website here>>] under the spiritual guidance of the most compasionate Namdrol Rinpoche.

Compassion is One of the Defining Practices

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.

Guanyin, the Chinese female aspect of Avalokitesvara, Buddha of Compassion.

Avalokitesvara, the Top-of-Mind Bodhisattva

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]

A beautiful statue of thousand-armed Chenrezig.

Avalokitesvara Synonymous with Compassion

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.

Om Mani Padme Hum, the great compassion mantra of Avalokiteshvara.

“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]

Chanting the heart sutra, or hand copying with calligraphy and pen are considered very powerful practices by many.

Famous Mantras

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.

The lotus flower itself is symbolic of compassion. Visualizing a lotus with the HRIH syllable in sanskrit. Hrih is the Bija of both Avalokitesvara and his spiritual father Amitabha.

Avalokitesvara’s six qualities, which are said to break the hindrances in the six realms of existence are:

1. Great compassion
2. Great loving-kindness (metta)
3. Universal light
4. Leader of all humans and devas
5. Courage of a lion
6. Omniscience.

Avalokitesvara, Like Tara, Considered a Savior         

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]

Above Avalokitesvara appear’s his spiritual father Amitabha, the Buddha of Infinite Light. To the Left and Right of Amitabha are White Tara and Green Tara. Both Taras and Avalokitesvara are considered rescuers and saviours of people who are suffering.

Avalokitesvara Embodies Light

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. 

Sutra References to the Compassionate Bodhisattva

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:

• Saddharma Pandarikia (Lotus Sutra)
• Karandavyuha Sutra
• Prajnaparamita Hrdaya Sutra (Heart Sutra)
• Avaolokitesvara Ekadasamukha Dharani Sutra
• Cundi Dharani Sutra   (18-armed Avalokitesvara)

Popularity of Compassion

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).

1000-Armed Chenrezig

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.

Thousand-armed Chenrezig is a difficult but worthy visualization.

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 Vow of Avalokitesvara

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.

The practice of Avalokitesvara is entirely within the mind, supported by guided meditation words (if needed), spoken sounds such as mantras, and some physical gestures (in advanced practices) such as mudras. But the entire generation of deity is within mind.

Practicing Avalokitesvara: Universally Approachable          

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.

In Tibet and some areas of India or Nepal you might come across Mani walls or Mani rocks like this one. These numerous tributes to Chenrezig remind us to keep compassion in our heart as we go about our daily tasks. The Mani wheel shown here has the “Hrih” seed syllable in the centre and the full Om Mani Padme Hum mantra in Tibetan letters.

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>>)

Visualizations within the mind are entirely in the nature of the nature of light.

Preparations to Practice

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:

• Taking of Refuge in the Three Jewels, Buddha, Dharma and Sangha
• The Four Immeasurables prayer to establish Bodhichitta
• Some kind of offering, either a stick of incense, a candle, fruit offerings or mentally transformed (imagined) offerings you visualize. (NOTE: it is NOT appropriate to offer meats to the Lord of Compassion, who values all life.)
• It is helpful to recite the Seven Limbs as well, as within that prayer is contained the “entire path.”
• At this point you would begin your visualization and meditation, usually accompanied by mantra recitation. Some people recite the visualization, then close their eyes and imagine it while reciting the mantras. Other people mentally note the visualization, then half close their eyes and visualize. Some people I know even record the guided visualization and allow it to play while they meditate.
• It’s important at the end to “dedicate the merit from the meditation to the benefit of all sentient beings.

Another beautiful thangka, this one of Avalokiteshvara, Chenrezig, the Buddha of Compassion, by Jampay Dorje. It is available as a print on his website>>

Preliminaries

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.

A red, glowing HRIH syllable (shown) is visualized at Avalokitesvara’s heart.

Visualization and Meditation

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.

Chenrezig (Avalokiteshvara) is the Buddha of Compassion.

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.

Visualize Avalokitesvara as a being of perfect appearance, with no flaws. Thankhas such as this are guides only. They do not convey the “nature of light” or the three dimensionality required in visualizations.

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.

Hrih syllable on a lotus in red.

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.

Om Mani Padme Hum with HRIH at centre as a mandala. Visualize this three dimensionally at the heart of the Compassionate Bodhisattva, glowing red in the centre.

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.

End Thoughts: The Heart Sutra

This is my favorite translation of the Heart Sutra, by the most Emminent Thich Nhat Hanh:

The kind face of loving Guanyin, the female aspect of Avalokiteshvara, Goddess of Compassion. To her followers, there is no question of her power.

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!”

 

End Thoughts: Compassion is Universal

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)

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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.

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In times of great danger, many Mahayana Buddhists call out to Tara for rescue, or Avalokiteshvara for compassion — but in times of impending great natural disasters, such as hurricane, typhoon, tornado, earthquake, Buddhists inevitably Kṣitigarbha (or Jizo as he is widely known in Japan and even China). During these times — and during peaceful times of good fortune, as well — Ksitigarbha’s Sanskrit mantra is chanted:

Om Ah Ksitigarbha T-haleng Hum

Which is pronounced as:

Ohm ah ku-shi-ti-gurb-ha tu-ha-leng Hum

In Japan, the Ksitigarbha mantra is:

Namaḥ samantabuddhānāṃ, ha ha ha, sutanu svāhā

Chinese Buddhists, as with other Buddhas, recite the name mantra:

Námó dìzàng wáng púsà 南無地藏王菩萨

Korean Buddhists recite:

Namo jijang bonsai

A modern image of Ksitigarbha.

Teachers recommend his practice for disaster and difficulties

Many teachers, such as Lama Zopa Rinpoche, also recommend recitation of the Ksitigarbha Pranidhana Sutra, especially in times of difficulty or disaster. [ Downloadable pdf: Ksitigarbha-Sutra] [Also, a feature length animated film is embedded below.]

For really difficult times, recite the longer mantra (see Sadhana below). Neither mantra requires empowerment or initiation. Also effective is a recitation of the prostration prayer:

I prostrate, go for refuge, and make offerings to the bodhisattva Ksitigarbha who has unbearable compassion for me and all sentient beings who are suffering and whose minds are obscured, who has qualities like the sky and liberates sentient beings from all suffering and gives every happiness. Please grant blessings!

A giant statue of Ksitigarbha Earth Store Bodhisattva at Hsiang Te Temple in Taiwan. Photo: Bernard Gagnon.

 Lama Zopa explains the benefit of practice — beyond the relief during times of disaster: “This practice is especially beneficial for those who have heavy problems, serious health problems, big projects, or financial difficulties. I suggest it is extremely powerful to recite every day for protection, at least four or five times or more, depending on how crucial it is.” In Japan and China, he is also prayed to (as Jizo) when a loved one passes away. In sutra, he is known for rescuing people from hell.

Shakyamuni Buddha himself praised Ksitigarbha in sutra:

“You have generated stability of thought and the pure altruistic thought of bodhichitta and have eliminated the sufferings of immeasurable sentient beings. I see sentient beings receiving happiness as from a wish-granting jewel, and like the vajra you cut the nets of others’ doubts. You offer holy offerings to the foe destroyers, the qualified ones gone beyond, with great compassionate thought and perseverance. You liberate sentient beings from their sufferings with oceans of wisdom. Because you have no fear (delusions), you have gone beyond samsara.

Serene contemplation of Ksitigarbha video with Chinese Namo chanting:

He Who Encompasses the Earth

His name literally can translates as “He who encompasses the Earth” or “Earth Treasury” or even “Essence of the Earth” — and, in part, this is why he is called upon for “earthly” matters such as earthquake and hurricane/typhoon. His direction is south”, the direction of the Earthly element. He is called upon for help because he, of the Bodhisattvas, has vowed to help us now. According to Sutra, as explained in the Lama Yeshe archive:

“According to sutras preserved in the Chinese canon, Ksitigarbha has vowed to help beings realize enlightenment during the period between the parinirvana of Shakyamuni Buddha and the coming of Maitreya.”

Temple statue of Ksitigarbha.

It is this great vow to help all beings in the here-and-now of our earthly realm that endears him to Buddhists, and why his name is called in time of Earthly disaster. He also has a wrathful form in Tantric Buddhism, Vajra Garbharaja, who embodies the fiercest elemental forces of nature. (Vajra means indestructible, Raja means King.) Also, as the embodiment of Earth-element based Enlightened activity in our world now (the time between Shakyamuni and Maitreya), he represents the cultivation and growth of both earthly crops and Dharma practice (realizations.)

Tibetan thangkha of Ksitigharba.

One of the most popular of the four great Bodhisattvas

A wooden Ksitigarbha statue.

He is one of the four great Bodhisattvas — and the most popular after, perhaps Avalokiteshvara, and found in most of the great temples. (The other two Bodhisattvas are Samantabhadra and Manjusri.)

Kṣitigarbha is the only one of the four great Bodhisattvas portrayed as a monk, and not just a monk but a wandering mendicant with the great beggar’s staff. His face is kind and gentle and unperturbable, eyes half closed in contemplation though he is walking with his staff. He is treasured and revered for his great vow to help all beings, including people trapped in hell. In his left hand, in statues and thangkas, he often holds a wish-fulfilling gem (wish-granting jewel), similar to Ratnasambhava, the Buddha of the South (earth). In his right hand he holds a towering “beggars” staff, that of a mendicant monk. In Tibetan thangkas, he is often depicted as a classical seated Bodhisattva with crown, but the majority of depictions are his monk aspect. However, even when regally adorned in his samboghakaya aspect, he still wears the robes of a monk.

Ksitigarbha is depicted as a wanderer with staff — like Gandalf in the Lord of the Rings — to convey that he wanders the six realms, to help all beings. This aspect of Ksitigarbha is the “wanderer of the six realms.” Famously, he helps even beings in hell, not just on earth or other realms.

Long Mantra Dharani

In Jampgon Mipham’s A Garland of Jewels, Shakyamuni Buddha revealed the longer Dharani of Ksitigarbha, said to be especially efficacious:

CHHIM BHO CHHIM BHO CHIM CHHIM BHO / AKASHA CHHIM BHO / VAKARA CHHIM BHO / AMAVARA CHHIM BHO / VARA CHHIM BHO / VACHIRA CHHIM BHO / AROGA CHHIM BHO / DHARMA CHHIM BHO / SATEVA CHHIM BHO / SATENI HALA CHHIM BHO / VIVA ROKA SHAVA CHHIM BHO / UVA SHAMA CHHIM BHO / NAYANA CHHIM BHO / PRAJÑA SAMA MONI RATNA CHHIM BHO / KSHANA CHHIM BHO / VISHEMA VARIYA CHHIM BHO / SHASI TALA MAVA CHHIM BHO / VI AH DRASO TAMA HELE / DAM VE YAM VE / CHAKRASE / CHAKRA VASILE / KSHILI PHILE KARAVA / VARA VARITE / HASERE PRARAVE / PARECHARA BHANDHANE / ARADANE / PHANARA / CHA CHI CHA CHA / HILE MILE AKHATA THAGEKHE / THAGAKHI LO / THHARE THHARE MILE MADHE / NANTE KULE MILE / ANG KU CHITABHE / ARAI GYIRE VARA GYIRE / KUTA SHAMAMALE /TONAGYE TONAGYE / TONAGULE / HURU HURU HURU / KULO STO MILE / MORITO / MIRITA / BHANDHATA / KARA KHAM REM / HURU HURU

The story of Tsitigarbha animated feature length (The opening is quite dramatic with a depiction of hell, since Tsitigarbha is know for “rescuing even from hell” but this animated feature is a reasonable retelling of the story of the Great Ksitigarbha Bodhisattva):

Sutra of the Past Vows of Earth Store Bodhisattva

The full sutra is hundreds of pages long. Often recited by practitioners is Chapter 2, which contains the vow of Ksitigarbha to “caretake” the realms between the time of Shakyamuni Buddha and the future Buddha Maitreya:

“Reflect on how I have toiled for repeated aeons and endured acute suffering to take across and free stubborn beings who resist being taught and who continue to suffer for their offences.

Those not yet subdued undergo retributions according to their karma. If they fall into the evil destinies and are enduring tremendous suffering, then you should remember the gravity of this entrustment I am now giving you here in the palace of the Trayastrimsha Heaven:

Find ways to liberate all beings in the Saha world from now until the time when Maitreya comes into the world. Help them escape suffering forever, encounter Buddhas, and receive predictions.

At that time all the division bodies of Earth Store Bodhisattva that came from all those worlds merged into single form. Then he wept and said to the Buddha, “Throughout long eons I have been receiving the Buddha’s guidance and from that have developed inconceivable spiritual power and great wisdom.

My division bodies fill worlds as many as grains of sand in billions of Ganges Rivers. In each of those worlds, I transform myself into billions of bodies. Each body takes across billions of people, helping them to return respectfully to the Triple Jewel, escape birth and death forever, and reach the bliss of Nirvana.

Even if their good deeds within the Buddhadharma amount to as little as a strand of hair, a drop of water, a grain of sand, or a mote of dust, I will gradually take them across, liberate them, and help them gain great benefit.

I only hope that the World Honored One will not be concerned about beings of the future who have bad karma. ” In that way he addressed the Buddha three times: “I only hope that the World Honored One will not be concerned about beings of the future who have bad karma.”

Ksitigarbha in traditional Chinese form, as a monk.

Shakyamuni Buddha’s mission for Ksitigarbha

Then, later in the Sutra, in chapter 13, Shakyamuni Buddha reinforced that vow, with a great mission:

“Earth Store, Earth Store, remember this entrustment that I am again making here in the Trayastrimsha Heaven in this great assembly of hundreds of thousands of millions of indescribably many Buddhas, Bodhisattvas, gods, dragons, and the rest of the Eightfold Division.

I again entrust to you the gods, people, and others who are still in the burning house and have not yet left the Triple World.

“Do not allow those beings to fall into the evil destinies even for a single day and night, much less fall into the Fivefold Relentless Hell or the Avichi Hell, where they would have to pass through thousands of millions of eons with no chance of escape.

“Earth Store, the beings of southern Jambudvipa have irresolute wills and natures. They habitually do many evil deeds. Even if they resolve to do good, they soon renounce that resolve. If they encounter evil conditions, they tend to become increasingly involved in them.

For those reasons I reduplicate hundreds of thousands of millions of bodies to transform beings, take them across, and liberate them, all in accord with their own fundamental natures.

“Earth Store, I now earnestly entrust the multitudes of gods and people to you.”

Many names of Ksitigarbha

Kṣitigarbha is known by many names — a good thing, since English-speaking Buddhists struggle with the pronunciation of his name — Sanskrit: क्षितिगर्भ Kṣitigarbha; Chinese: Dìzàng, 地藏; Tibetan: Sahi-sning-po; Japanese: Jizō Bosatsu; Korean: Chijang Posal; Mongol: Gachar-un Jiruken, Earth Treasury Bodhisattva (sometimes Earth Store ore Earth Womb Bodhisattva) as translations of Sanskrit to English. (For a full list of names in other languages, see below.)

Pronunciation: difficult for some English-speaking practitioners

Kshiti-Garbha.. क्षितिगर्भ

K – as in /Kelp

sh – as in shelf (but with a bit of a “ch” in the aspiration)

i – as in it

t – as in with   (the “th” sound)

i – as it it

g – as in gallon

a – as in the “uh” sound in hut  (not a long a and not an ah sound)

r – as in rough

bh – b (with a breath of air, like “buh”  (aspirate and expel the sound)

a – as in uh sound in hut

OR

k-shittih–gurr–bhuh

(But don’t say “kay” as some people do, it’s the “cuh” sound (the sound of the letter K not the pronunciation of the letter kay  (which sounds like kay.)

You roll past the K with a soft “cu” sound (cu-shih).

A short practice from Lama Zopa

For more detail, visit Lama Yeshe Wisdom Archive

As an immediate and useful daily practice, here is what Lama Zopa recommends:

“It is good to recite daily the Sutra Prayer [after the mantra] praised by Buddha to Ksitigarbha and the Prayer that I have added [below]. Sometimes you may recite the long praise to Ksitigarbha explained by Buddha [yet to be translated into English] along with the Prayer, if you can.

Prayer:

I prostrate, go for Refuge, make offerings, please grant blessings. The Bodhisattva Ksitigarbha, who has unbearable compassion for me and all sentient beings (whose minds are obscure and who are suffering), who has qualities like the sky and liberates sentient beings from all the sufferings and gives all the happiness. (Recite three times.)

With hands folded in prostration, you can visualize doing the prostrations to all the Buddhas and bodhisattvas; the saying of the word “prostration” becomes prostration. When you say the word “Refuge,” think that you are asking to be free from the two obscurations (to be able to achieve enlightenment). When you say the word “offering,” you think that all the offerings that you have are then offered. When you ask for blessings, you think in your mind that the whole path to enlightenment is the blessing to be received.

THE MANTRA

This is the mantra that Ksitigarbha heard from Buddhas equaling the number of sand grains of the river Ganga. He made offerings to them and then received this mantra. (This is the story of the mantra, to receive all of the benefits.) This mantra is to be used for any difficulties, problems; it is the best one to do for any problems in any situation. Even reciting four or five times, just a few times, it is very powerful. It is powerful to recite or just to think of the name of the Bodhisattva. It is very, very powerful. (The extensive benefits of this mantra will be translated.)

Long Mantra:

CHHIM BHO CHHIM BHO CHIM CHHIM BHO / AKASHA CHHIM BHO / VAKARA CHHIM BHO / AMAVARA CHHIM BHO / VARA CHHIM BHO / VACHIRA CHHIM BHO / AROGA CHHIM BHO / DHARMA CHHIM BHO / SATEVA CHHIM BHO / SATENI HALA CHHIM BHO / VIVA ROKA SHAVA CHHIM BHO / UVA SHAMA CHHIM BHO / NAYANA CHHIM BHO / PRAJÑA SAMA MONI RATNA CHHIM BHO / KSHANA CHHIM BHO / VISHEMA VARIYA CHHIM BHO / SHASI TALA MAVA CHHIM BHO / VI AH DRASO TAMA HELE / DAM VE YAM VE / CHAKRASE / CHAKRA VASILE / KSHILI PHILE KARAVA / VARA VARITE / HASERE PRARAVE / PARECHARA BHANDHANE / ARADANE / PHANARA / CHA CHI CHA CHA / HILE MILE AKHATA THAGEKHE / THAGAKHI LO / THHARE THHARE MILE MADHE / NANTE KULE MILE / ANG KU CHITABHE / ARAI GYIRE VARA GYIRE / KUTA SHAMAMALE /TONAGYE TONAGYE / TONAGULE / HURU HURU HURU / KULO STO MILE / MORITO / MIRITA / BHANDHATA / KARA KHAM REM / HURU HURU

Short Mantra:

OM AH KSHITI GARBHA THALENG HUM

PRAISE BY BUDDHA TO KSITIGARBHA

You have generated stability of thought and pure thought [altruism/bodhicitta] and eliminated the sufferings of immeasurable sentient being. I see [sentient beings] receiving happiness like the wish-granting jewel, and like the vajra you cut the nets of doubt [of others]. You offer the Destroyer, Qualified-Gone-Beyond-Ones holy offerings with great compassionate thought and perseverances. You liberate the sentient beings from the sufferings with oceans of wisdom. Because you have no fear [delusions], you have gone beyond samsara.

This is especially beneficial for those who have heavy problems, serious healthy problems, big projects or financial difficulties. I will suggest that it is extremely powerful to recite every day, at least four or five times or more, depending on how crucial [the problem] is; also, for protection. Even to grow crops well and to protect land and crops. It explains in the Sutra the extensive benefits and qualities, like the sky, of the Bodhisattva Ksitigarbha; like skies of benefit to all beings. There have been experiences, similar benefits received by those who practice Ksitigarbha.”

Names in other languages

Ksitigharbha in Chinese 地藏

Longer name (Bodhisattva King Ksitigarbha) in traditional Chinese: 地藏(王)菩薩

Longer name (Bodhisattva King Ksitigarbha) in simplified Chinese: 地藏(王)菩萨

In Tibetan, Sahi-sning-po ས་ཡི་སྙིང་པོ

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The post Lama Zopa Rinpoche and other teachers recommend Kṣitigarbha mantra and practice for times of disaster, especially hurricane and earthquake, because of the great Bodhisattva’s vow appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

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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 Sita Tara (White Tara). [White Tara guided meditation video below.]

By Lee Kane

“White Tara is particularly associated with healing, protecting and stabilizing your life-force.” Gelek Rimpoche

White Tara is as much the “swift heroine” as Green Tara—since they’re both aspects of Tara, who is known as the “swift savior.” Although I practice many types of self-healing—and also healing for others, now that my parents and friends are aging—I’ve found Sita Tara is the fastest to bring “first aid” as well as the most effective for long-term health.

I do, personally, work with several effective healing Buddhist practices and deities—including the most wonderful Medicine Buddha Bhaisajyagururaja—but, if I’m in pain, in need of quick help, or feel my very life is threatened by illness, White Tara is my main practice. Why? Because, Tara’s help is immediate, and nearly miraculous in results. [For a guided video meditaiton with H.E. Zasep Rinpoche, see below. For a very short White Tara practice that does not require empowerment see “Simple White Tara Practice” section at the end of this feature].

White Tara is particularly effective in Mahayana Buddhism for long life and healing practice.Visually, She is notable for Her seven eyes—four on the palms of Her hands and soles of Her feet, one in Her wisdom eye location, and Her two regular eyes. She is a Female Buddha—an aspect of Arya Tara.

Daily, I practice both Medicine Buddha and Tara—both simple practices involving offerings, affirmations and mantras. Regularly, since I have initiation and instruction from my teacher, I also fulfill my commitments for their sadhanas and try to keep my Bodhisattva vows.

I find both White Tara and Medicine Buddha practices are effective, both generate merit to help overcome negativities and bad karmic potentials, both heal, both maintain health. However, if I feel the matter is urgent, White Tara’s mantra’s is on my lips automatically, especially for my aging parents. It’s not for nothing she’s called the “swift one.” She embodies the activity of compassion and wisdom. [For information on Medicine Buddha, please see our story “The First Doctor: Medicine Buddha Bhaisajyaguru—Empowering You to Heal.”]

In Tibet, there’s a saying, “For protection, call on your protector if you have time—but call on Tara if you have no time.” (I’m paraphrasing.)

A prayer from the fifth Dalai Lama puts it this way: “Merely by remembering Her feet one is protected.”

Sita Tara or White Tara visualization. Tara is white, with one face, two hands, holds uptala flowers and sits on a lotus throne and moon disc.

Is White Tara the Same as Tara?

“The main characteristic of Arya Tara— Noble Tara— is that she is a Buddha who in earlier times promised to always be born in the pure form of a female body in order to help living beings reach enlightenment. There are many outer and inner impediments that practitioners encounter, so Arya Tara manifests in order to eliminate hindrances and obstacles one runs in to while on the path to liberation from suffering.”

—Venerable Chöje Lama Phuntsok

Venerable Choje Lama Phuntsok

White Tara is one of the main 21 manifestations of Arya Tara—which means, yes, She is Tara. In Venerable Choje Lama Phuntsok’s words: [White] “Tara protects disciples from one of the main outer hindrances, which is death – she helps practitioners live a long life.”

There’s an old unattributed Buddhist saying—which is my way of demonstrating why White Tara is for healing practice:

“Good Health is the simply the slowest way for a human to die.”— Unknown

Explaining from the point of view of the Kagyu lineage, Venerable Lama Phuntsok said: ” …White Arya Tara, from among the 21 Taras, frees practitioners from untimely death. It is truly possible to extend the span of one’s life by practicing White Tara and this will be very beneficial for one’s Dharma practice.”

Short 30 minute White Tara teaching and guided visualization with animated graphics and beautiful images of White Tara, taught by H.E. Zasep Rinpoche:

How Does Tara Heal?

Again, drawing on the teachings of Venerable Lama Phuntsok, White Tara overcomes the impediment to long life and long Dharma practice: “All problems—sufferings, sicknesses, and diseases arise from thoughts that are based upon attachment, aversion, and ignorance as to the way things really are. It is said again and again that the worst obstacle is the third—concepts and thoughts. We continually think that we want to be happy and be free from suffering; we therefore never stop wanting more and more and as a result increase our attachment and aversion.”

Buddhism teaches that “we are the creators of our own suffering,” said Venerable Zasep Tulku Rinpoche at a recent Lojong Seven-Point Mind Training retreat at Gaden Choling Toronto. “Everything depends on mind.”

His Eminence Zasep Tulku Rinpoche giving teachings on Medicine Guru to a large audience. Rinpoche also teaches Tara practice for healing. He is spiritual head of many Gelugpa centres in Canada, the United States and Australia.

From this point of view, all of our problems, including health issues, arise from our mind and concepts. Tara helps us to overcome the obstacles of mind and body. At a relative level, Tara rescues from disease, illness and apparently “external” health factors. At an ultimate level, Tara protects our mind, preventing the rising of attachments, aversion and ignorance.

Famously, Tara protects from the eight fears—fear of fire, lions elephants, snakes, imprisonment, floods, demons, robbers—but these eight fears are also “metaphors” for the cause of our obstacles leading to suffering. The fifth great Dalai Lama wrote a magnificent praise for Green Tara where he illustrated the metaphors of the eight great internal fears: anger (fire), pride (lions), ignorance (elephants), snakes (envy), imprisonment (avarice), floods (attachment), demons (doubt) and robbers (wrong views.)

White Tara is an aspect of Tara, a fully Enlightened Buddha. She helps us recover from or prevent illness and helps bring long, healthy life for you or someone you care about.

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Practicing White Tara

Sita Tara rescues all, and requires no special permissions or initiations to practice at a basic level. Advanced practices, some sadhanas and advanced healing certainly require a teacher’s guidance and permission, but the meditations and practices I’m discussing here are for anyone.

Meditating on Sita Tara is a good place to start. If you have time, take a half hour and meditate along with Gelek Rimpoche of Jewel Heart—a well-known and highly realized teacher of the Gelugpa tradition.

Gelek Rimpoche of Jewel Heart “White Tara Guided Meditation”:

Mantra and Meditation

Mantra is very effective for protection and healing both. Simply repeating the mantra with focus is enough to bring healing. Visualizing Tara’s blessings entering into your body as purifying light, purging illness and pushing out negativities as black smoke or sludge, is even more affirming, strengthening the blessing.

White Tara’s mantra in sanskrit script.

According to the FPMT Education Department, “This meditation can be done on behalf of oneself or others. It is frequently done to remove the obstacles to our gurus’ long lives and health. If one has experienced many health problems, accidents, depression, or a loss of “lust for life,” the practice of White Tara can be especially powerful.”

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Tara Mantra

Tara’s mantra, chanted by millions daily around the world connects with Tara, including the White aspect—since all Tara’s are ultimately one:

Om Tare Tuttare Ture Svaha

Pronounced Aum Tah-ray Tew-tah-ray Tew-ray Svah-ha. Svaha is sometimes pronounced Soha in Tibetan traditions.

The root Tara mantra (above) is as effective as the more specialized White Tara mantra (see White Tara Mantra below)—which adds more specific requests and intentions.

Tara’s ten syllable mantra may be visualized surrounding the seed syllable Tam (shown in the centre). Surrounding the Tam, are the Tibetan syllables beginning at the top (Om) then left clockwise.

Mantras were given by the Buddhas via Sutra or transmission of lineage, and carry great cumulative, power. Mantra literally can translate as “mind protection.” Since mind affects health, a Sanskrit mantra dedicated specifically to healing is very effective.

The meaning of the mantra is explained numerous ways by many great teachers, all of which are complimentary and correct. Lama Zopa Rinpoche taught [2]:

• “TARE shows that Mother Tara liberates living beings from samsara”
• “TUTTARE liberates you from the eight fears related to the external dangers from fire, water, air, earth and also from such things as thieves and dangerous animals. However the main dangers come from ignorance, attachment, anger, pride, jealousy, miserliness, doubt and wrong views.”
• “TURE liberates you from disease”—so Green Tara is equally the Healer as White.

The 21 forms of Tara include White Tara and Green Tara, among the most beloved deities in Tibetan Buddhism.

One reason Tara’s mantra is especially meaningful is that it contains within it the entire teachings on the Four Noble Truths. See our previous stories on Tara in Buddha Weekly for more on this:

• Limitless Tara, Beyond the Green
• Mama Buddha Tara: Compassionate Action

Here is one of the most beautiful sung versions of Tara’s mantra by the Internationally famous Ani Choying Dolma at the Rigpa Center Berlin:

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Lung or Empowerment

Although Tara mantras can be practiced by anyone—they are more effective when transmitted by a teacher. If you are in need of healing, it would be ideal to seek out a qualified lineage teacher and ask for either lung or initiation. Lung is, broadly speaking, transmission of the mantra itself (or permission to use the mantra), whereas initiation (also known as empowerment) can involve complete deity practice and commitments.

Lama Zopa Rinpoche is a highly realized teacher and spiritual head of FPMT.

According to the highly realized teacher Lama Zopa Rinpoche and the FPMT, “empowerment of Tara is needed to practice [Tara’s] sadhana in full. However, one can do this practice without such an empowerment as long as one does not generate oneself as the deity. If one does not have the empowerment, one can do the self-generation practice at the crown of one’s head.” Basically, visualize Tara and meditate on her, and receive blessings from her, but do not absorb or merge with Tara—a more advance practice.

With or without empowerment, all mantras carry the blessings of the deity—connecting us with our inner Buddha or Tara (Buddhanature). Mantas are quite powerful in meditation and active healing. If empowerment or lung is impossible, the mantras are less powerful, but still effective. I chanted Tara’s mantra for eight years before a teacher came into my life to guide me and empower my practice of Tara. I believe, in some ways, chanting the mantra for those years created the conditions for me to find my teacher.

White Tara visualized here with a white TAM seed syllable at her heart. TAM is the seed syllable of all Taras, who are all Tara. Typically Green Tara is visualized as a green Tam, and White Tara as a white syllable. The seed syllable contains the essence not only of the mantra, but also Tara Herself.

Anyone can chant Tara’s mantra. The visualizations and certain other practices are different if you receive teachings from a qualified teacher. In Tibet, some of the first words children learn to speak are mantras, particularly “Om Mani Padme Hum” and “Om Tare Tuttare Ture Svaha.”

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White Tara Mantra

White Tara mantra is Tara’s root mantra, but energized with additional intentions and “words of power.” After Om Tare Tuttare Ture—and before the final Svaha—the mantra adds “Mama Ayuh Punya Jnana Pushtim Kuru Svaha, thus becoming:

Om Tare Tuttare Ture Mama Ayuh Punya Jnana Pushtim Kuru Svaha

Pronounced: oṃ tā re tu ttā re tu re ma ma ā yuḥ pu ṇya jñā na pu ṣṭiṃ ku ru svā hā

White Tara’s mantra in Tibetan Script. Above is an image of the mantra in Sanskrit.

In Tibetan pronunciation this might sound like:

Om Tare Tuttare Ture Mama Ayur Puney Gyana Puntin Kuru Soha

Thee extra words do have multiple meanings, but are generally translated as:

• Mama — “mine” or “I would like to possess these qualities”
• Ayuh —”long life” — for which White Tara is famous
• Punya ­— “merit” — to live ethically
• Jnana — “wisdom”
• Pushtim — “increase”

The Tam syllable, seed syllable of Tara, is most often visualized at Her heart, glowing and emanating healing light. TAM normally sits on a lotus. Here the TAM is green, which can represent any Tara. Often White Tara practice visualizes the Tam as white.

When added to the root Tara Mantra, the mantra is basically drawing on Tara’s power to increase my long life, merit and wisdom and blessings.

For main healing practice, normally the mantra is recited with visualizations of Tara, however singing or chanting is a very beautiful and effective way to receive the blessings.

Here’s one of the most beautiful “chanted” versions.

Versatility of the White Tara Mantra

Healing and helping others is something we all should all wish to accomplish. Aside from the selfish goal of increasing our own merit and good karma, we engage our compassion as humans and Buddhists when we think of others.

The White Tara mantra can be modified from a “personal” affirmation to one targeted at someone else. “Mama” in the mantra means “mine”, or “I” or “me” meant for self healing. Simply replacing “Mama” with the name of another person sends Tara’s healing power and blessings to someone else.

For instance, if we wanted to practice White Tara for the long life of my teacher or parents, we would substitute Mama:

Om Tare Tuttare Ture [person’s name] Ayuh Punya Jnana Pushtim Kuru Svaha

Wishing my teacher long life would become

Om Tare Tuttare Ture Zasep Rinpoche Ayuh Punya Jnana Pushtim Kuru Svaha

Wishing the Dalai Lama long life would become

Om Tare Tuttare Ture Tenzin Gyatso Ayuh Punya Jnana Pushtim Kuru Svaha

There are also forms of White Tara’s mantra for subduing or pacifying, with somewhat different wording, meant for subjugating fevers, viruses, evil spirits and so on, but those are more advanced practices that should be guided by a teacher. Fevers, evil spirits and viruses are equally subdued by the main White Tara mantra, or even the root mantra of Om Tare Tuttare Ture Svaha.

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More Advanced White Tara Healing

Tibetan medicine often makes use of “mantra-blessed water or medicines.” At a basic level, after performing a twenty or thirty minute mantra recitation-meditation, preferably visualizing Tara, blow on your medicine or a glass of water and visualize the mantra’s “power of Tara’s speech” as light coming from your mouth and being absorbed. Then, consume the medicine.

In more intense practices, or when the medicine is for someone else, you can place a week’s supply of medicine on a table or shrine dedicated to Tara with Her Image, some water bowl offerings, perhaps Her mantra written out, and other meaningful objects. Chant the mantra for a week, then use/dispense the blessed medicine.

Finally, mantra’s fullest ripening comes from full performance of a sadhana. These are passed down through the centuries by direct transmission of teacher to teacher, right back to the Buddha or Enlightened Being. These normally require a teacher’s transmission, lung or empowerment. Some sadhanas, such as White Tara’s sadhana written by the fifth Great Dalai Lama can be performed by anyone, provided the uninitiated do not generate themselves as the deity. In other words, substitute simple visualization for generation of oneself as Tara.

Visualizing White Tara. Important symbolic characterstics include white skin, the appearance of a beautiful young woman seated on a splendid Lotus throne and moon disc. White Tara has seven eyes, two eyes on Her face, plus wisdom eye on Her forehead, and eyes on each hand and foot.

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White Tara’s Visualization

Visualizing Tara is an important part of mantra recitation when possible. Although the mantra can be recited while walking, cooking, etc, when engaging in a highly focused healing practice, sitting with eyes closed (or half closed) in meditation is best.

“Visualization isn’t the best translation for what we do,” explained Venerable Jigme in her talk during a White Tara Retreat (see video below). “We’re actually working with our imagination. Visualization implies that we’re working with a visual image, and then using our eyes. So, we’re working with our imagination… not only are we working with imagined sights, but we’re working with imagined touch and smells and sounds, physical sensations and feelings.”

“We use our imaginations in a very practical manner to develop the potential we all have to transform ourselves,” Venerable Jigme continued. “So, it’s quite an important piece of our practice! It’s a very creative process.”

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. This tangkha is correctly visualized. Amitayas, the long life aspect of the Buddha Amitabha, sits as an ornament over her head.

Tara’s Image

When you have a teacher’s guidance—the visualization would be as he or she instructs. There are generation practices associated with some initiations, but none of that should be contemplated without a teacher.

For someone without a teacher’s guidance, a basic visualization of Tara in front of you—generally involving healing white light flowing from Tara into you or the person being healed—is simplest. Sometimes you visualize Tara on top of your head, arising from your crown chakra sitting on a lotus throne with 1000 petals.

You can make the visualization simple or complex. More complex and detailed visualizations engage the mind to a higher level, and tend to be more effective for that reason. Visualize what you can of the following details.

White Tara is shining white, the nature of light, a glowing beacon of healing, vitality and perfection. We wouldn’t think of Tara as flesh and bone, but as glorious, spectacular, awe-inspiring (and at the same time) soothing light. Sometimes, what is meant by “body of light” is “uncontaminated body.”

White Tara “body” is visualized as being the nature light.

In the same way Tara is visualized uncontaminated and spectacular, we should see Her arrayed in gorgeous silks and shining jewels like stars. Tara, Her name, literally translates as “star.” The beautiful ornaments are not meant to show attachment, but are symbolic of Her transcendence. On the crown of Her head is a crown of five sides representing the five Dhyani Buddhas and on top of Her hair knot is Amitayas Buddha, the Buddha of Long Life. Amitayus is the Long Life emanation of Amitabha. With other Taras we visualize Amitabha as her hair ornament. Amitabha and Amitayus are the same Buddha, different manifestations (similar to Green and White Tara). Amitayas and Amitabha are both red in colour.

We visualize Tara sitting on a thousand-petal white lotus. She is sitting in a position of meditative equipoise in the vajra (full lotus) position. The glorious lotus signifies renunciation, the spontaneous wish to be free from samsara, or cyclic existence. From Geshe Wangdu’s White Tara Commentary: ” So the manner in which the lotus signifies renunciation is that, even though the lotus itself was born out of a pond, what we call a swamp, or a muddy pond, even though it grows out of that, when it blooms on top of the water, there’s not even a bit of mud on its’ petals, and it is free of the mud itself. That is how it resembles renunciation.”

Healing practice with White Tara is enhanced when you visualize as many details of Tara’s appearance as possible.

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The Lotus and Moon Disc

On the lotus is a moon-disc, representing all-important bodhicitta, and the wish to achieve enlightenment. The deity sits on both a lotus and moon-disc, indicating Tara has achieved enlightenment through renunciation and bodhicitta.

Beautiful Tara Herself has one face, two arms, but—importantly—seven eyes. An eye appears on each of Her hand palms, Her feet and three on Her face (two “regular” eyes and the wisdom eye on the forehead chakra). The eyes represent how the Mother of the Buddhas sees all our suffering.

White Tara has seven eyes.

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Seven Eyes of White Tara

Very strikingly, the position of the seven eyes create the shape of the sankrit letter TAM which is Tara’s mantra when you connect the eyes with lines), according to Visible Mantra[3]. Also, they symbolize the special relationship between the five “extra” eyes of White Tara and the five Dhyani Buddhas: Akshobya, Amitabha, Amoghisiddhi, Vairochana and Ratnasambhava.

Om Ah Hung in Tibetan script. We visualize these glowing syllables radiating from the crown (Om), Throat (Ah), and Heart (Hum) in white, red and blue.

The right hand of Tara is in the “mudra” (hand gesture representing) Supreme Generosity—the mudra that signifies Tara is ready and willing to grant us the state of Enlightenment.

The left hand of Tara holds a white lotus flower or uptala. Uptala is really a different flower from the lotus, but most people are content with visualizing a lotus. The uptala stems out in three branches, each with a different flower, one in full bloom, one about to open, one just a bud. These represent the Buddhas of the three times: past, present and future.

In advanced visualizations, we’d see a white syllable TAM—Tara’s seed syllable mantra. If you don’t know what that is, it’s best to wait for a teacher. The Tam is normally at her heart. Often, visualizations would—as with other Buddhas—visualize shining seed syllables OM, AH and HUM at her crown, throat and heart respectively. These represent the Holy body (OM), speech (AH) and mind (HUM) of Tara Buddha.

Healing Light Visualization

You might visualize (imagine) white healing light flowing from Tara into your crown chakra (top of your head) or heart chakra, or all of your chakras. The energy fills you as you chant the mantra, displacing negativities, bad karma, disease and other impurities—often visualized as black smoke or sludge dispelled violently from your body. For advanced practices, your teacher would guide your visualization, but for simple practices, the healing light is a safe, effective image.

As a final note, try to imagine Tara as a real, three dimensional being of light, who can move, speak, gesture, transmit—Tara is above all “activity” of the Buddhas and definitely not a static two-dimensional picture.

For a better description on how to visualize during Tara Deity Practice, please refer to Venerable Jigme (Sravasti Abbey’s” teaching video, part of a White Tara retreat (7 minute video):

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Simple White Tara Practice

A simple daily practice, or a practice that you could use when you are ill, would normally include some basic fundamentals, such as going for refuge. Many teachers say that Refuge is the first healing. When you take refuge in Buddha, Dharma and Sangha, that refuge will help you in all your difficulties, including illness. To the practice of refuge, you might add a simple offering of water bowls, in front of an image of White Tara. Basically, a simple practice, not requiring empowerments, would be:

1. Take refuge and dedicate.
2. The four immeasurables: This prayer affirms your wishes that all beings not suffer and be happy—important to generate loving kindness and Bodhicitta.
3. Make an offering (for example, a water bowl offering—see our article “Buddhist Water Bowl Offerings as an Antidote to Attachment”)
4. Preferably recite the Seven Limbs practice (seven short lines that contain the essence of good practice).
5. Visualize Tara as described above or as indicated by your teacher. Normally you visualize Tara in front of you when you do not have teacher instructions.
6. Recite the mantra (either Tara’s root mantra, or the full White Tara mantra, optionally with the name of the person who is ill replacing “mama” in the mantra. As you recite, visualize white healing light and energy transmitting from Tara to you or the person. In advanced visualizations this might emit from Tara’s heart chakra and absorb into your heart chakra, or as advised by your teacher.
7. Affirmation prayers (optional)
8. Dedicate the merit. (This is generally very important).

Typical Refuge Prayer (normally 3 times)

I go for refuge until I am enlightened.

To the Buddha, the Dharma, and the Supreme Assembly.

By my practice of giving and other perfections,

May I become a buddha to benefit all sentient beings.

Four Immeasurables

May all beings have happiness and its causes,

May they never have suffering or its causes.

May they constantly dwell in joy transcending sorrow;

May they dwell in equal love for both near and far.

Offering

You can visualize mental offerings if you don’t have bowls of water. Buddhas do not need your offering. You are generating merit by this practice.

Seven Limbs

To You Venerable Tara, with my body, speech and mind, I respectfully prostrate.

I offer flowers, incense, butter lamps, perfume, food, music and a vast collection of offerings, both actually set out and emanated through wisdom and imagination.

I declare all my non-virtuous acts since beginningless time.

I rejoice in the virtuous merit accumulated by Holy and ordinary beings.

I request You turn the wheel of Dharma.

I beseech You to remain until samsara ends. Please, with your boundless compassion, look upon all beings drowning in the ocean of suffering.

May whatever merit I have accumulated be transformed into the cause for Enlightenment so that I may help all sentient beings.

Mantra and Visualization

Visualize Tara and healing energy and recite one of the mantras:

Om Tare Tuttare Ture Svaha

or

Om Tare Tuttare Ture Mama Ayuh Punya Jnana Pushtim Kuru Svaha

or, if healing or doing long life practice for another person such as your teacher, substitute person’s name for “Mama”

Om Tare Tuttare Ture PERSON’S NAME Ayuh Punya Jnana Pushtim Kuru Svaha

Dedication

By this merit may I quickly reach

The enlightened state,

So that I may lead all living beings without exception

To the same Enlightenment.

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A Praise to White Tara by the First Dalai Lama

Another healing practice is to recite sutras or texts, or to pray to Tara daily. The First Dalai Lama Gyalwa Gendun Drub’s “A Praise of White Tara” is especially powerful—written centuries ago:

Homage to the Female Buddha beautiful with youth

Who sits on seats of white lotus and moon in nature

Spreading with stainless compassion and knowledge,

Who captures the radiance of snow mountains.

Homage to the Youthful One with budding breasts,

Who has one face and two arms, sits in the vajra posture,

Is bold with grace and calm, has a full moon as backrest

And is filled with great bliss.

Homage to the Ultimately Generous One whose right hand,

Showing the mudra Supreme Giving

Easily releases boundless karmas of peace, increase, power and wrath

As well as the eight siddhis and even supreme Buddhahood.

Homage to the Spiritual Mother who gives birth to Buddhas

Past, present and future; whose left hand

Supporting a blue lotus, grants protection

From lions, elephants, fires and all eight terrors.

Homage to the Refuge of the World, who has eyes

In hands and feet gazing at the four doors of freedom

And who leads all living creatures

Toward the isle of blissful liberation.

Homage to she whose face unites

The beauty of a million autumn moons,

Whose wide eyes gaze with compassion

Whose Joyous mouth smiles equally on all.

Homage to she with head adorned by Amitayus, boundless Life,

The mere thought of whom grants life and wisdom,

Whose hand, in the contemplative mudra,

Hold a vase filled with ambrosia of immortality.

Homage to the All-Beautified One whose crown

Steals the light of sun and moon,

Whose sapphire hair is half knotted on top

And half falling freely over her shoulders.

Homage to the Majestic One of precious ornament blazing,

Whose crown, earrings, necklaces, arm-bands,

Bracelets, anklets and belt so elegantly arranged

Surpass the ornaments of men and gods.

Homage to she of celestial raiment,

Whose shoulder-sash and skirt

Hug her body like rainbows

Hug the crystal mountains.

Homage to the goddess before whose lotus feet

Vishnu, Indra, Shiva, Brahma, the antigods, spirits,

Men, semi-humans and all the world

Submit themselves in devotion.

Merely by reciting your mantra,

Those who make offerings at your lotus feet

Gain immortality, wisdom and merit

And attain all desired siddhis; to you I bow down.

The knowledge, compassion and perfect actions of all Buddhas

Appear in the form of the beautiful goddess

I take refuge in you and offer you my prayers;

Pray eliminate all my obstacles and fulfill all my aims.

Quickly release your perfect action of peace,

Calming all interferences to my practices for enlightenment;

Interferences such as the eight terrors,

Sickness, demons and other harmful agents, inner and outer.

Quickly release your perfect action of increase which multiplies

All good qualities, such as life, merit, unapprehending compassion,

The stainless wisdoms of learning, contemplation and meditation,

And the three higher trainings.

Quickly release your perfect action of power,

Which causes gods, men and spirits

To humbly bow before you

And which fulfils all wishes of the mind.

Quickly release your perfect action of wrath,

Which with punishments befitting the evils done

Destroys demons, interferences and hindrances

Hateful opposing Buddhadharma and its holders.

Pray, bestow quick and easy attainment of siddhis

Such as the magic sword, mystic eye-medicine, fast-walking,

The food pill and the precious vase,

And even mahamudra, the highest siddhi.

In brief, from now until enlightenment

I respectfully make offerings at your lotus feet

I need seek no other refuge

Out of compassion gaze upon me and quickly grant protection.

By the meritorious energy of this practice

May the transcended, perfect Tara

Look upon me forever with pleasure

And never leave me, even for a moment.

May all sentient beings after death take rebirth

Before Amitayus in Sukavati, Land of Pure Joy,

May they live in the ways of the great Bodhisattvas

And come to equal Avalokiteshvara, Lord of Compassion.

May I realise the oceans of Sutras and Tantras

To be able to pass them on to others;

And until samsara be emptied may I strive

To uphold the victory banner of practicing exactly as taught.

Mantra: OM TAREE TU-TAREE TUREE MAMA AYU-PUNYE-JANA PUTIM KURU SOHA

The Colophon: This praise of exalted White Tara, supreme mother of all Buddhas, was written by the monk Gyalwa Gendun Drub while he was residing in the Hermitage of Great Awakening at the Tegchen Potreng.

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NOTES
[1] Presented at the Kamalashila Institute in Germany, 2005 https://www.rinpoche.com/teachings/whitetara.htm

[2] Lama Yeshe Wisdom Archive. Kyabje Lama Zopa Rinpoche speaking at Nepal, May 1987. https://www.lamayeshe.com/index.php?sect=article&id=357

[3] White Tara, Tam and the Mandala, Visible Mantra https://www.visiblemantra.org/whitetara-mandala.html

The post Swift Healing with White Tara: the Rapid Path to Long Life, Merit, Wisdom, and Health appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

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Lovely statue of the great sage Lama Je Tsong Khapa.

“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 great teachers rely on Lama Tsongkhapa

Many famous gurus, lamas and teachers — including the Dalai Lama, (two videos from His Holiness below), Lama Zopa Rinpoche, H.E. 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.

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.”

The Migtsema mantra of Lama Tsongkahpa is a complete practice. Chant along with the wonderful voice of Yoko Dharma:

The Buddha of Our Times

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, the Second Great Sage

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.

Tsongkhapa Practice: Short, Complete and Powerful

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).

Tsongkhapa Mantra and Migstema

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.

A Simple Practice Containing All 84,000 Teachings of Lord Buddha

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.

Lama Tsongkhapa butter lamp offerings.

In the very precious Tibetan Buddhist tradition, practices always incorporate all three of the body, speech and mind. For example:

• For body, we might fold our hands in prayer, bow, or make a symbolic mudra (hand gesture) for offerings.
• For speech, we say the words of praise, the vows of Bodhichitta, and the mantras which help focus our minds
• For mind, especially in Tibetan tradition, we visualize or imagine the Buddha in our minds, and also try to keep that visualization and the practice in context with the concept of wisdom — in this case, our own understanding of emptiness, dependent arising and so on.

As always, with any traditional Mahayana practice, there are common elements with all practices, including:;

• Refuge: we always take refuge in the three jewels: Buddha Dharma, and Sangha
• Bodhichitta vow: the most precious promise to benefit all sentient beings
• The Four Immeasurable Attitudes: aspirations for the benefit of al all beings
• Visualization: imagining or picturing the “merit field” which means picturing the Enlightened Buddha (in this case Lama Tsongkhapa) and his disciples or attendants.
• Seven Limbed Prayer: prostrations, offerings, declarations, rejoicing, requesting teachings, requesting Lama Tsongkahapa remain with us always, and a dedication.
• Offering: in this case a short mandala offering
• Mantra: spoken and visualized: often visualizing healing light from Lama Tsonkhapa going out to all sentient beings and easing their suffering.
• Final Dedication: all Tibetan practices always dedicated the merit of the virtue of the practice to the cause for Enlightenment for the benefit of all sentient beings.

Guru Yoga Practice of Lama Je Tsongkhapa

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

Beautiful Tangkha of Lam Tsongkhapa, the founder of the Gelug school of Tibetan Buddhism, who is considered to be an Enlightened Buddha.

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.

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

The Great Exposition of Secret Mantra, Volume 3 by Lama Tsonkhapa, with a commentary by HH the Dalai Lama

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

OM AH GURU VAJRADHARA SUMATI KIRTI SIDDHI HUM

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 the Scholar: The Great Treatise on the Stages of the Path to Enlightenment

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.

In Praise Of The Incomparable 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.

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.

• Related story: “Cognitive Research: Om Ah Ra Pa Cha Na Dhi, Manjushri’s Arapachana mantra, proven to “enhance cognitive functions to a significant degree” versus non-spiritual”tongue twisters.”>>

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>>

Some Buddhist Teachers Recommend Mantra Even Where There’s No Faith

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:

Medical Treatment: Nurses and Doctors Recommend Mantra for Some Conditions

Even if the patient or person has no knowledge or faith in mantras, 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 Physics of Sound: A Cosmos of Rhythms

“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.

Synchronicity of Self-Created Sound

“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]

Change Molecular Structure? Can Sound Really Do That?

“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 Om Mani Padme Hum along with the wonderful voice of Yoko Dharma

Why Speech and Mantra Can Physically and Mentally Change Our Lives

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.

Transformative Energy from Sound

“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.

Effect of Mantras on Human Beings — US National Library of Medicine

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]

Sankrit’s Unique Sound Vibration

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.

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.

Not inside, not outside

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.)

Different understandings, skillful means

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.”

Who is Amitabha, the Limitless?

“…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.

Magic or Metaphor or Neither?

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.

Why recite the name of Amitabha?

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.

Body, Speech and Mind

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:

• Body: we sit in contemplation, we might count our recitations on a mala, or we might engage in prostrations, drumming on a fish drum or other “body” repetitive actions.
• Mind: we one-pointedly contemplate the stunning glorious visualization of Amitabha and Western Paradise.
• Speech: we normally chant the name of Amitabha. In Pureland Buddhism, “Namo Amitabha” (Sanskrit), “Namo Amitofu” (Chinese) or “Om Ami De Wa Hrih” (mantra of Amitabha.)

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.”

Amitabha Sutra 

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.

1. It is a symbol for the world of enlightenment.
2. It is a manifestation of the world of enlightenment.
3. It is established in the “now.”
4. It exists “here.”
5. The Pure Land is a symbol for the world of enlightenment” Source>> 

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.

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“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 H.E. 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.

Tara in the Palm of Your Hand, a book by Acharya Zasep Tulku Rinpoche. For more information, visit Amazon>>

All Your Problems Solved?

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, author of Tara in the Palm of Your Hand.

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.”

The Green Goddess Swoops Down?

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 Tulku Rinpoche is the author of Tara in the Palm of Your Hand, a commentary and practice of the 21 Taras.

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.”

Tara’s Snow — a Blizzard Saves the Refugees

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.”

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

H.E. Zasep Rinpoche offers a short teaching on Green Tara Practice with a short guided visualization:

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.

Other Buddha Weekly Stories on Tara

• For a full story on Green Tara, including her 21 Praises, see>>
• About Chittamani Tara>>
• Guided video meditation for Green Tara>>

Why is Tara so Popular?

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.”

Tara’s Omniscient Mind

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.

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!

Tara, the Activity of Compassion

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.

Who Can Call on Tara for Help?

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.”

Tara Mantra beautiful chanted by the amazing voice of Yoko Dharma:

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.

Mama Tara

“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.

Tara: A Special Combination of Wisdom and Active Compassion

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

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.

“From My Heart I Bow to Divine Mother Tara”

Many 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.

The 21 Praises

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:

Not mainly for temporal success

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. Available on Amazon.

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.

Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.

In some Buddhist cultures, children learn to chant mantras before they learn more common speech. Mantra, sacred sounds, are often considered protective and healing, or even life-changing. They are commonly used by Buddhists and Hindus, and — arguably — other religions who make use of “chanting.”

It seems almost silly to accept the notion that “sound” can change a person’s life situation. Yet research, and centuries of anecdotal evidence point to definite benefits from mantras. The China Agricultural University, for example, pointed to the effect of mantra on crops — showing the crops exposed to mantras increased output by 15%.

[Full story on the Mantra crop here>>]

Health changes, are understandable— at least at the level of reduction of stress through mantra meditation. Obviously, with faith, there is a reasonable level of “faith healing.” And yes, plants can be shown to grow more vigorously with certain sound vibrations. Yet, in Vajrayana and Mahayana Buddhism, it is said that mantra is effective, even if the person chanting it does not have faith. How can a reasonable person actually believe that Mantra can trigger healing, or protect us, or bring us good fortune with or without faith?

Buddha, the Doctor

Buddha taught that He (the Buddha) is the doctor, the Dharma is the medicine, and the Sangha is the nurse. On this level, Dharma, the spoken words of Buddha, is medicine. Mantras are Dharma distilled to a handful of words (at least, that’s one way to look at them.) Just as, with our eyes, we might gaze upon a beautiful statue of a contemplative Buddha, and feel suddenly empowered, the speech of the Buddha (mantra) has the same effect, using sound and vibration.

Video teaching: What is Buddhist Mantra and How Can it Help Me? — a short teaching from H.E. Zasep Rinpoche:

On more practical level — and perhaps easier to accept for the non-Buddhist — the whole concept of remaining focused on these words (and what they symbolize), brings us closer to “right conduct” in our lives, probably improving our “karmic” situation (helping us neutralize negative karma.) Removing the negatives from our lives, tend to bring the positives into our situation.

Meditating on mantra, the written script (rather than the sound) is also a powerful practice. Tibet and some areas of India or Nepal you might come across Mani Mantra walls or Mani rocks like this one. These numerous tributes to Chenrezig remind us to keep compassion in our heart as we go about our daily tasks. The Mani wheel shown here has the “Hrih” seed syllable in the centre and the full Om Mani Padme Hum mantra in Tibetan letters. (In Tibetan, sounds like: Om Mani Peme Hung”)

Healing Power of Sound

“It’s also been found that self created sounds such as chanting will cause the left and right hemispheres of the brain to synchronize. 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.” — Johnathon Goldman Tantra Of Sound(Hampton Road)[1]

Goldman explains: “On one level, one can see that mantric chanting, as observed years ago by Dr. Herbert Benson, helps induce the “relaxation” response, causing reduction of heart beat, brain waves and respiration. On another level, as Dr. David Shananoff-Khalsa believes, mantric recitation enables the tongue to stimulate the acupuncture meridians inside the mouth (particularly on the roof), thus enhancing help. Dr. Ranjie Singe found that the chanting of specific mantras caused the release of the hormone melatonin and is investigating the importance of this in the healing process. He has found that there are many benefits including shrinkage of tumors and enhanced sleep because of this. He writes about this in his book Powerful Self Healing Techniques.”

Simply listening to the wonderful voice of Ani Choying Drolma sing the Great Compassion Mantra is healing with or without understanding the mantra’s meaning.

He explained: “Everything is in a state of vibration and when we are in a natural, resonant vibration, we are in a state of health. But if some part of the body begins to vibrate at a counter frequency, the energy becomes stuck and disease sets in. Therefore, by mantric chanting, one can cause stuck energy to become released, and we can return to our natural state of resonance, effecting a cure.

“I have, incidentally, observed this phenomenon many times during workshops. We will be reciting a mantra to invoke a specific entity—perhaps Tara, Tibetan Goddess of Compassion for example, in order to better embody the energy of compassion. However, during and after the process, I’ve seen people with chronic health problems emerge from the chanting quite healthy. It’s amazing.”

Sound Symbols

Mantras are often considered to be “sound” icons or symbols. In the same way we visualize a Buddha with our imaginations, or visual symbols, likewise we intone mantras  as audible triggers or symbols. Both visualization and mantras, from one point of view, help us connect to the Buddha within.

Mantras are much more than just symbols. The Sanskrit root of “mantra” is “manas” which means mind combined with “trai” which means to “set free from.” The literal definition of mantra is “set free the mind.” Some interpret “trai” as protect, which made mantras somewhat synonymous with mind protection (whether yours or divine).

Below: A mantra of Tara, chanted by Yoko Dharma. Tara is the female Buddha, Mother of Buddhas, active compassion of Buddhism, remover of obstacles, affectionately known as “Mama Tara.”

Anywhere, Anytime Mantras Help Us

Buddhists often find themselves chanting mantras all day long, when driving, working, playing. In effect, this extends mindfulness of Buddhist practice throughout our day, rather than just occasionally when we find time to formally meditate.

His Eminence Zasep Tulku Rinpoche explained why it’s important to think in these terms (during an interview with Buddha Weekly): “One very famous Lama, named Sakya Pandita, wrote “Even if you are going to die tomorrow, you should start the Dharma today.” Why? Because your mind continues. Your mind doesn’t die. The body dies, the mind continues. So whatever you study in this lifetime remains with you in your mind as an imprint. Don’t think, “I’m an old man now, waiting to die, there’s no point.”

Rinpoche pointed out that mantra practice is perfect for busy, modern people, and used his own busy schedule — he teaches non stop in countries around the world: “I do my mantras when I’m on a plane. I do my mantras when I’m on the subway. I travel a lot. I sit on the plane, have a cup of tea, then do my mantras. I do my practice first, then maybe try to get some sleep.” [2]

Visualizing the Medicine Buddha (centre) as “the Doctor” and the Mantra (Dharma as medicine) as rays of healing Lapis Lazuli light  absorbed into the patient (or self) assists in healing.

Mantra and the “Mechanics” of Sound

In a fascinating feature on the syllable Aum (Om), Gabriel Axel in U.S.News, explained how sound can affect the brain: “A, U and M are sonorants or rings, so this particular mantra qualifies an object that inherently has no interactions (hits or slides). In terms of physics, this means our object is formless. Try resonating the mantra aloud, allowing air to flow through the nasal passage, smoothly transitioning between the three sounds.

If you do not wish to disturb anyone that may be around you, you can whisper the sounds subvocally. The A (pronounced ä, as in “car”) can feel like a wide opening and has a broader vibratory effect on the physical body, approximating the gross consciousness of the waking state. The U (pronounced o͞o, as in “soup”), has a funneling effect, narrowing the consciousness into subtler sensations such as thoughts and impressions, approximating the dream state. The more nasal M sound is like the drone of a bee; it makes the cranium vibrate in a kind of undifferentiated and ubiquitous earthquake over the convolutions or valleys in the cerebral cortex, approximating the deep dreamless sleep state of consciousness. Traditionally, Aum represents and has the capacity to progressively open up the practitioner to the ever-present formless and timeless reality, the background radiation of the cosmos that echoes the Big Bang.” [3]

Most mantras begin with AUM (Om), seen here in Tibetan script on the top of the mantra wheel. Shown is Green Tara’s mantra is known for “active” protection, which reads: Om Tare Tuttare Ture Svaha (with the syllable TAM at the centre to represent Tara).

Mantra also means “instrument of thought”

The best dictionary definition for mantra is “instrument of thought”, a concept that nicely connects with one of the main purposes of the sounds. In both Buddhism and Hinduism, one of the many purposes of mantra is to aid in concentration, mindfulness and meditation. The repetition of a mantra — especially if intoned with rhythm in Sanskrit — is somewhat hypnotic, almost trance-inducing for some people. On one hand, mantra focuses and helps us stay mindful and in the present. On the other, it shifts us into an “altered consciousness” where concepts, visualization and meditation becomes very effective for some people.

Another way of considering this definition is as an “enabler.” Thought enables action. Mantras enable (at one level) thought. At another level mantras could be said to “alter” thought, especially where the practitioner has a “negative” habit. For example, if we lack compassion, we might chant the mantra of the Lord of Compassion, Avalokiteshvara: Om Mani Padme Hum.

Typically, for a serious student, the mantra that automatically comes to mind and lips is that of the Buddha-form you find most appealing — or most needed in your life. For people needed active protection, this might be Green Tara’s rapid-acting mantra: Om Tare Tuttare Ture Svaha. For a student struggling with exams, they might be drawn to Manjushri’s wisdom mantra: Om Ah Ra Pa Ca Nah Dih (Ca is pronounced Tza).  For healing, Medicine Buddha comes to mind and lips: Om Bekhandze Bekhandze Maha Bekhandze Bekhandze Randza Sumudgate Svaha.

Mala’s and sacred written mantras assist Buddhists in counting mantra repetitions, valuable to practice and mindfulness focus.

Nembutsu—or mindfulness of Buddha

One of the main purposes of mantra is mindfulness. Nembutsu literally means “to think of Buddha” which is based on the ancient teaching “Be mindful of the Buddha and the Buddha is mindful of you.” This is a practice of Pure Land Buddhism, but it does apply effectively to much of mantra practice, getting to the heart of mantra’s power — mindfulness.

Law of Karma: Why Mantras Can Help us Heal

Buddhists and Hindus, who both use mantras effectively, believe that a key purpose of mantra is to “set free from” karma. Since in Buddhist belief, our current conditions (and health) are caused, in part, by negative karma from earlier actions (either in this life, or in a previous life), Mantra practice becomes an important aid in healing, and stress reduction. Mantra is said to help work off negative karma through mindful practice and sacred sounds that connect with the “divine.”

“Chanting mantras works directly on all types of karma, helping to overcome what may have been created inadvertently or ignorantly in this life or some past life,” wrote Thomas Ashely-Farrand in Healing Mantras: Using Sound Affirmations for Personal Power, Creativity and Healing. “As part of this process, we can heal various physical, emotional and spiritual conditions…”

Prayer wheels are also a noted stress-reliever. They contain tens of thousands of copies of the compassionate mantra of Avalokitesvara, Om Mani Padme Hum. All over Asia, people spin the wheels clockwise daily to bring compassion and blessings into their lives—and more importantly, to send the blessings out to millions of sentient beings.

Sacred formula, Sacred Speech

A search on the word “mantra” on the internet reveals all sorts of definitions. The most exotic of these is “sacred formulas” and indeed they can be thought of as sacred speech. Sanskrit, the Mother of all tongues and a root to many languages, contains within its syllables sacred seeds, according to ancient traditions that stretch back thousands of years. Other definitions include “prayer or song of praise”, and though technically true, most practitioners believe mantra transcends simple praise.

Mantras don’t always translate into literal meanings. Syllables such as the most sacred OM, AH or HUM do not specifically mean anything and are considered sacred sounds with immense significance.

One of the most profound of Buddhist mantras is the “Gate Gate” mantra: Om Gate Gate Paragate Parasamgate Bodhi Soha. Here magnificently chanted by Yoko Dharma:

Mantras as magic? Not so Much

Less uplifting definitions on an internet search include: mystical verses, magical formula, charm, spell, incantation. These definitions do not fit the noble mantra, although there is some essential underlying truth, since mantra is often attributed with internal change, external change, wonders, marvels, even miracles. Yet, many believers describe mantra as a vehicle of transformation—not as a “spell” or formula of words. The mantra, according to many,  connects us with the divine or with the Buddha within (outward or inward) and works on the transformation of our minds.

It would be more useful to define mantra as a vehicle for illumination, clarity and removing defilements, which can have “magical effects” than to state the mantra is actually magic. Still, there are thousands upon thousands of stories of miraculous rescues for Tibetans who invoked Tara with here most popular ten syllable mantra:

OM Tare Tuttare Ture Svaha

Mantras in healing

Mantras are extremely effective for practitioners in healing. Millions of people rely on mantra to support their healthy practice. Whether because of transformation of the “mind”—the almost limitless power of the internal—or the intervention of a divine external, there is no end to the healing miracles attributed to mantra. Medicine Buddha and White Tara Mantras, in particular, if intoned with sincerity and faith—although some teachers teach that mantra is effective even in absence of belief—have been attributed with many thousands of cures, remissions of cancer, extending of lives.

White Tara’s mantra in sanskrit script.

For example, to increase longevity, merit, remove defilements and help heal, the White Tara mantra is used effectively by millions of practitioners:

OM Tare Tuttare Ture Mama Ayur Punye Jnana Pushtim Kuru Ye Svaha

As a focus for the mind, to create the conditions for mindfulness or healing or simple meditation, the mantra should be repeated over and over, usually in a low, steady tone with the beginning of the mantra commencing right after the ending of the previous recitation. Mantra is nearly always combined with meditation and visualization to increase it’s impact on mind and health. In some lineages, empowerment and a teacher’s guidance is a must, although some mantras—such as White Tara and Medicine Buddha—do not require empowerment. Increased repetitions is credited with increased effect by many teachers. Usually, a minimum of twenty-one recitations is considered useful, but normally a minimum of 108 mantras will be voiced in a meditation session, corresponding to:

• 108 beads in a mala, which are turned with each recitation bead-by-bead
• 108 delusions (which is the basis for the 108 beads, among other 108s).

These are bare minimums. Many practitioners will meditate on thousands of mantras each day.

Please also see these features on Mantras:

• Part 2 of our series on mantra: “Good Vibrations”>>

NOTES

[1] The Science Behind Mantra

[2] Part 3: Zasep Tulku Rinpoche discusses how to find a teacher; why its important to meditate on death; how to start with Deity Yoga; how wrathful Deities can be misunderstood; and the role of internet in Dharma teachings.

[3] “Your Brain on Om” U.S. News Gabrial Axel.

The post The Power of Mantras: Healing, Setting the Mind Free, Protecting the Mind, and Remaining Mindful of Dharma Throughout the Day appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.

Do you feel silly when you turn to “mantras” for healing? Do you think meditation is healthy but not necessarily healing? Does it seem impossible to expect results from meditating on the Medicine Buddha?

To chant or not to chant? — that is the question. To Pray or not to pray? To meditate or not to meditate? Why bother? Does it work? With new viruses arising, the fears of a new “SARs-like” epidemic — and with the increasing growth in cancer and other deadly diseases — how much benefit can we realistically expect from a mantra, or a breath-meditation, or “Deity” visualized healing meditation? Does it even work?

Short answer, yes.

[See cited medical studies below.]

Theodore Tsaousidis teaching meditation with a focus on healing.

For example, in a recent study testing immune function, flu shots were given to two control groups — one group made up of volunteers who meditated daily, and the other who didn’t. By giving a flu shot, it was certain all participants would have an antibody response — but the question was how much? “Blood tests taken later showed the meditation group had higher levels of antibodies produced against the flu virus, according to the study in Psychosomatic Medicine.” [1]

Hundreds of medical and scientific studies support the idea that meditation, mantras, and even prayer can heal — especially in any area of body medicine influence by brain, metabolism or nervous system. [For numerous cited studies with links, see this detailed feature>>]

In fact, these studies go so far as to claim that meditation can “slow aging, increase brain matter, and decrease PTSD and Schizophrenia.”

[Normal disclaimer: “but, meditation is not a replacement for good medical care.” Always consult your health care provider.]

Meditation and illness

Matthieu Ricard is still smiling after a grueling, claustrophobic meditation session in an MRI. He is a monk participant in an extensive study on compassion’s effect on happiness and health.

According to the Mayo Clinic: “Meditation might also be useful if you have a medical condition, especially one that may be worsened by stress… some research suggests that meditation may help people manage symptoms of conditions such as:

• Anxiety
• Asthma
• Cancer
• Chronic pain
• Depression
• Heart disease
• High blood pressure
• Irritable bowel syndrome
• Sleep problems
• Tension headaches
• Be sure to talk to your health care provider about the pros and cons of using meditation if you have any of these conditions or other health problems.” [2]

In numerous studies, meditation has demonstrated tangible healing benefits.

The immune system responds to stress-reduction

Independent research indicates that meditation can stimulate the immune system, particularly killer T cells which help fight viruses and cancer.

Cardiologist Herbert Benson, M.D. — who engaged in more than thirty years of research on the benefits of meditation on health — is unequivocal:

“The relaxation response [from meditation] helps decrease metabolism, lowers blood pressure, and improves heart rate, breathing, and brain waves,” Doctor Benson, the founder of the Mind/Body Institute at Harvard Medical School’s Beth Israel Deaconess Medical Center.

In the same way stress, bereavement, and lack of sleep can make us sick, meditation, mantra, and prayer can reverse this damage. And, going beyond this, even virulent viruses respond to meditation, stillness, repeated mantra recitation or Metta meditation.

Regardless of meditation style, your body can benefit in different ways. [For more on this, see various studies cited below.]

But what about Deity Yoga — such as visualizing healing light from Medicine Buddha or Black Manjushri. In the Vajrayana Buddhist tradition, the healing benefits are enhanced by visualization. By visualizing the healing light ‘obliterating cancer cells’ we focus our minds in specific helpful ways.

Black Manjushri for serious disease — that’s silly right?

Peaceful seated Black Manjushri. This healing deity can be visualized in front or on top of your head if you do not have initiation. You repeat the mantra quietly and imagine blue healing light entering your body, targeting your illness.

Sounds funny, doesn’t it? (At least to a non-practitioner.) How does meditating on any visualized deity, with or without mantras, have any effect? There are countless ways such practices help, that go beyond “faith healing” as a notion. Faith is irrelevant (although helpful). Rather, visualized deity meditation works through the Buddhist concept of Buddha Nature.

You can view the “deity” as Black Manjushri (or Medicine Buddha, or White Tara) — or as your own Buddha Nature. In Mahayana Buddhist thought, they are not separate. In other words, faith in yourself is all that you need.

In addition to the benefits of mantra or repeated words (see study below) with Deity visualization, you include the focus of visualization — of targeting the disease with light or energy. Additionally, we layer in the loving mind of Buddha Nature (our own, and that of the deity we visualize.)

Turn the mind on the body, the body heals

One other meditation and healing advantage of Vajrayana deity practices is the formulaic visualization itself. Repetition is virtually the definition of meditation — repeated focus on breath, a mantra, and so on.

In Vajrayana deity practice, we repeat formulated visualizations that have been used for centuries by masters who have histories of accomplishments. If you don’t concur, there’s still the benefit of laser-focused visualizations. A traditional meditation sadhana always includes Refuge, Metta, and then a detailed visualization. In the case of Medicine Buddha, or Black Manjushri, that visualization will be precisely focused on disease and healing. By turning the mind on the body, the body heals.

For example, try out the Medicine Buddha meditation video below. You don’t need to “believe” in Medicine Buddha to engage the healing mind. Faith isn’t the main engine of healing. When Rinpoche guides you to visualize healing light — “the healing blue light, it fills your body. It is healing light, purifying you and healing light” — the mind disengages and begins the healing. You can think of the blue healing light as your own Buddha Nature, or Medicine Buddha — it doesn’t matter, and ultimately, they are the same thing.

Guided Medicine Buddha meditation:

Science supports the healing benefits

Regardless of your choice of meditation, here’s a short list of ways mantra and meditation can help with some cited studies.

1 – Effect on the brain — brain changes body

Mindfulness meditation has shown measurable increases in the thickness of the pre-frontal cortex.

There have been countless studies involving MRI’s that show how meditation and mantra “shown an increase in activity in areas that control metabolism and heart rate. Other studies on Buddhist monks have shown that meditation produces long-lasting changes in the brain activity in areas involved in attention, working memory, learning, and conscious perception.” [1]

2. Relaxation heals: really, it does

Many of the diseases we suffer from — including chronic illnesses such as Rheumatoid Arthritis — respond to the healing environment created by “relaxation.”

In a feature on WebMD, Dr. Stan Chapman, PhD, pointed out that mantra — or repeating a word over and over, especially if “meaningful” or aspirational — or just “ignoring thoughts” creates a healing “biological response of relaxation.” Dr. Chapman is a psychologist in the Centre for Pain Medicine at Emory Healthcare in Atlanta. He added: “Meditation is not difficult to learn. ou don’t need to see a therapist 40 times to learn it. But like tennis, it’s a skill. You need to practice. In time, people develop the ability to produce these meditative, very relaxed states very quickly. When they meditate several times during the day, they become more relaxed during the entire day.”

3. Mantra, Metta and Meditation shown to decrease illnesses

In a breakthrough study by NTNU, scientists used a special “cap” that measured brainwaves during meditation.

In many studies, both mantra and meditation showed remarkable boosts to the immune system — our many weapons in fighting any disease.

In one study, peer-published in The Journal of Biobehavioral Medicine, the study specifically found: “that a short program in mindfulness meditation produces demonstrable effects on brain and immune function. These findings suggest that meditation may change brain and immune function in positive ways and underscore the need for additional research.”

In an important paper published in Psychosomtic Medicine, a report concluded “We report for the first time significant increases in left-sided anterior activation, a pattern previously associated with positive affect, in the meditators compared with non meditators.

In studies, Metta (loving-kindness) meditation was shown to decrease illnesses. [More, including citation at this link>>]

All Vajrayana deity practices — especially Medicine Buddha or Black Manjushri — are Metta practices. They start and end with Metta.

4. Metta Meditation is shown to “slow aging” and reduce illness

In several studies, MRI scans are used to visually measure the significant changes mindfulness meditation can achieve.

From research: The LKM [Loving Kindness Meditation] practitioners had longer RTL than controls at the trend level (p=.083); among women, the LKM practitioners had significantly longer RTL than controls, (p=.007), which remained significant even after controlling for BMI and past depression. Although limited by small sample size, these results offer the intriguing possibility that LKM practice, especially in women, might alter RTL, a biomarker associated with longevity.” Details of research here>>

NOTES
[1] “Meditation Balances the Body’s Systems (WebMD)”
[2] Mayo Clinic: Meditation: A simple, fast way to reduce stress

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Introduction

Since so many people these days are asking what they can do to strengthen their health, and to help others, I thought to offer this collection of Buddhist methods for healing. We have time now, and the strong motivation to practice, so if we connect with a Tradition, the result can only be to the good.

Sadhana: prayer, mantra and visualization

Visualizing healing light from White Tara.

In Tibetan Buddhism, a sadhana is a method of accomplishment that uses prayer, mantra, and visualization, based on Buddhist philosophy. These are practices that people have used for centuries in Tibet, China, and India, and that are now becoming known in the West.

The first half of this collection includes sadhanas and commentaries that will hopefully make these practices as accessible as they can be for those new to these methods. For older students, the commentaries can clarify and encourage us to practice well.

The second half of this book is of a more general nature. It has advice on healing, essays, poetry, and prayers.

See what works best for you, and,

May you and all those you care for be blessed in every way.

When we visualize Buddhas and deities in Tibetan Buddhism we see them as “the nature of light and energy”.

An Overview of the Contents of this Collection

Part One

Lama Zopa Rinpoche

Lama Zopa’s teaching on Blessing the Speech makes use of the Sanskrit Vowels and Consonants, and the Mantra of Dependent Origination. These can be recited before any practice, or at its conclusion, to further empower and to stabilize the blessings.

The sadhanas, or methods of accomplishment in this collection come from the Tibetan Buddhist Tradition, and they are organized as follows:

The texts on the two most common practices used for healing – those of the Healing Buddha, and White Tara;

I am including here commentaries by great contemporary teachers, Lama Zopa Rinpoche, Lama Lodro, Zazep Tulku, Khenpo Tsewang Dongyal, and Geshe Wangdu;

White Tara and the Deities of Long Life

White Tara is considered one of the Three Deities of Long Life, along with Namgyalma, or Ushnishavijaya, and Amitayus. They are often pictured together on thankas, and visualized as well in practice.

Their individual sadhanas are included at this point.

Their mantras can be also done along with a session of White Tara.

A recent message from Geshe Sopa’s Deer Park says

His Holiness the Dalai Lama has advised chanting the Tara mantra as much as possible to help stem the spread of the coronavirus. 

We can supplicate Tara with deep faith recognizing that she is the embodiment of the enlightened activity of all the Buddhas.

White Tara mantra in English with the glowing light body of White Tam.

Editor: White Tara guided visualization video:

Jason Espade recites Medicine Buddha Sutra:

Connecting with and choosing a practice

My own feeling is that it’s possible for a person can connect with any of these practices by hearing or even just reading a mantra. Other practices take some time and application to have a feeling for their qualities. This much is commonly known in Indian Spirituality. To get the full benefit from any of these practices, in either case, we need to apply ourselves, with compassion for those who suffer, and with faith and energy. Then positive results are sure to come.

His Holiness the Dalai Lama recommends Tara mantra and practice in these troubled times.

For ease of reference, just the names of the practices can be found here, and their mantras are on pages 132 to 134 of the pdf.

There is a karmic reason why we would have one practice, and another person would choose another. And there is a reason why a mantra may wake up at some time in our life, or in our world, and be effective. These are interdependent causes functioning in our lives.

For this reason, I don’t criticize any person’s practice, or even a practice I’m not doing or feeling any result from any particular time. Conditions can change, I have seen, and a mantra and its divine energy can awaken for us, and be a source of healing.

See for yourself what brings the most benefit for you, and all those you care for.

Lama Zopa said:

“Because of the flourishing of the five degenerations (lifespan, views, emotions, time, and beings), the diagnosis of sickness has changed and new disease patterns have emerged. Doctors have difficulty in recognizing the new diseases and do not know the treatment. These patterns are just as Padmasambhava predicted…”

The tantras have been collected and passed down over the centuries with this very purpose in mind, to help us to respond to difficult conditions as they arise. They are the result of compassionate and accomplished teachers who have preceded us, and left us their blessing in the form of pure energy, sacred texts and images.

In addition, new practices have been formulated, or revealed in response to the needs of the time. These terma, or revealed treasures are considered to have fresh blessings, to be more accessible and in some cases more effective methods. If we have a connection, they will work for us, just as they say.

Part Two of this collection has teachings, poetry and prayers, and essays on Vajrayana practice that may be useful, as well as Protective Chants from the Pali Canon.

Whatever methods we have that can help us to help each other should be shared now as widely as possible. This is the time. This is most decidedly what all of our study and practice up to now has been for, and this is why our spiritual ancestors have given us their gifts. They are exactly for this hour.

In these needful times, I turn again to my teachers, and with faith to these methods of accomplishment gathered from various sources.

May these practices be of extensive benefit, now and in the future,
as much as is ever needed
May all of our practice be deeply healing
May it bring us all complete freedom from fear
May all illness be dispelled
May excellent health and peace be firmly established for us all
and may all beings everywhere enjoy oceans of happiness and good fortune

A detailed Table of Contents follows, with links to audio and video, and online resources.

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Manjushri is the “master of the Seven Buddhas” and the “mother of the Buddhas” — and also the “child” of the Buddhas — according to Ajatasatruraja Sutra:

“Manjushri is the father and mother of the Bodhissatvas, and their spiritual child.” [3]

Manjushri’s numerous faces, personas, and complexities only hint at the completeness of Buddha Manjushri  — father, mother and child at the same time!  We see Manjushri, the “child” Bodhisattva, sitting at the side of Shakyamuni in the Sutras, asking profound questions. [Child here means “Bodhisattva” or spiritual child of the Buddha.] At the same time, we meditate on the fully enlightened Buddha Manjushri, the perfect representation of Wisdom. As Orange Manjushri, his best-known form, we see “youthful” Manjushri. As Black Manjushri, the healer. As Yamantaka the ferocious, unbeatable foe of death! No Buddha has as many emanations and faces as Noble Manjushri.

Note: A short daily Orange Manjushri Sadhana from the fifth Dalai Lama is at the end of this feature. This practice is open to anyone as praise and meditation (assuming you visualize Manjushri in front of you.)

Mother and Father and Child Manjushri?

Since Wisdom — specifically the Enlightened understanding of Shunyata — is the Mother of Buddhas, Manjushri the Buddha of Wisdom is Mother. Why is Wisdom the Mother? Without Wisdom, no Buddha can be Enlightened.

Buddha Enlightenment is born from two “equal wings”: Wisdom and Compassion. Wisdom is Mother. Compassion is Father. Since Manjushri embodies both, he is both Father and Mother.

Lord Manjushri in his full youthful splendour by Ben Christian. The flaming sword (Khadga) of Lord Manjushri represents “cutting through delusions” — the beginning of wisdom. [For a feature on Ben Christian, the modern Thangka artist, see>>]

A beautiful thangka of Lord Manjushri by Jampay Dorje. See this full interview with this great modern Thangka artist>>

Of course, all Buddhas embody both — but Manjushri’s forms and appearance focus on both at the same time in terms of visual symbolism:

• In his right hand the Prajna Kudga, the flaming sword of wisdom — which represents the activity of “cutting through delusions” — compassionate action, and therefore “Father”

• In his left hand he holds the stem of a Lotus, upon which is the Prajnaparamita sutra. Prajnaparamita is Mother, which he fully embodies

• He manifests also as a youthful Bodhisattva — the “child” of the Buddhas.

Glorious youthful Manjushri, with his iconic sword of active wisdom, is just one of his many forms of wisdom. To fulfill this mission, as teacher, guide and protector, Manjushri manifests with many faces. Traditionally, in Mahayana Buddhism, each Buddha manifests in up to “eleven forms, expressions of “skillful means” — and each deity form is profound and popular for different reasons. Nowhere is this more apparent than in Manjushri, the Buddha who embodies Father, Mother, Bodhisattva Child, peaceful, wrathful, and even beastly. Why so many faces? Manjushri’s mission of “Compassionate Wisdom” demands “skillful means.”

Peaceful, Wrathful, Semi-wrathful, Animal Aspect, and more

Manjushri manifests in many forms. Here he is Black Manjushri in wrathful standing form — famous as a healing meditation for agressive illnesses such as Covid-19 and Cancers.

People who do not understand the profound “method” of deity visualization may think of the many forms of Buddha as superstitious. They are, in fact, deeply profound, incorporating universal archetypal symbolism and visual triggers to our own innate wisdom process.

Why would Manjushri manifest with an “animal head? His “Highest Form” Yamantaka has nine heads, one of which is a Buffalo head. Why do we sometimes meditate on a ferocious Black Manjushri? Why is Manjushri sometimes a youthful sixteen-year-old holding a flaming Wisdom Sword (“Prajna Kudga”) and the Prajnaparamita Sutra? In between those extremes is semi-fierce Black Manjushri.

Dharma as Medicine, Buddha forms as Doctors

The great teachers often present Dharma as analogous to medicine — Dharma as medicine, Buddha as “doctor” and Sangha as “supporting care givers.” Manjushri practice is Dharma (medicine), his forms are “doctors” — some forms are specialists, such as surgeons, other viral experts — and his Entourage are the “supporting Sangha.”

In previous features, we’ve used the analogy of the parent to describe wrathful deities; in the same way a father might take on the “persona” of “kind” or “sympathetic” or “fierce” parent, depending on the needs of a child, Manjushri — and all Buddha’s — manifest in various forms to teach or guide us. Which father would you rather have at your side if you are bullied at school? Probably the fierce and protective father. When you are struggling great tragedy? Probably the kindly, hand-holding father. [For more on this, see this feature on Wrathful deities>>]

Doctor, Specialist and Surgeon

Peaceful seated Black Manjushri.

In other words, if you grouped the Buddha “emanation” forms by wrathfulness and compared to “doctor” function you might see this analogy:

• Peaceful form of Manjushri — Family Doctor
• Semi-wrathful form of Manjushri, such as Black Manjushri— surgeon or specialist
• Wrathful form of Manjushri, such as Yamantaka — Specialist surgeon (neurosurgery, for example.)

In the more common metaphor of “father” personality:

• Peaceful form of Manjushri — kindly father who listens to your problems
• Semi-wrathful form of Manjushri — father ready to defend or discipline his child (for their own good.)
• Wrathful form of Manjushri — the enraged protective father who would do anything to protect his child — in the case of the “Vajra Terrifier” Yamantaka, he protects from death.

Mantra as Medicine

Since Manjushri encompasses Mother, Father and Child aspects, his core mantra is likewise all-encompassing. If Manjushri can be thought of as Doctor, his mantra is the medicine:

Om A Ra Pa Cha Na Dhi

Om starts all mantras, and Dhi is Manjushri’s “seed syllable.” For this reason his mantra is often called the ARAPACHANA mantra. Its effect on mind and body has actually been studied. Here is a full feature on a Cognitive Study of ARAPACHANA by Dr. Deepika Chamoli Shahi, PhD>>

Manjushri’s powerful mantra is open to anyone to chant:

Why is Black Manjushri associated with healing?

Black and wrathful symbolize ferocious energy. While we may wish for a “peaceful” state of mind when contemplating mindfulness or Dharma, when we have need of healing it is more important to “activate” mind-over-body. Contemplating and visualizing Black Manjushri — in front of you if you don’t have initiation — and chanting his mantra is a famous healing practice. While it certainly does NOT replace advice from your physician, there is no doubt that — with faith — Black Manjushri’s healing energy can be helpful. Hundreds of lineage teachers through many generations have relied on the practice. For a story on Black Manjushri, see>>

Black Manjushri’s Mantra is acceptable to chant without empowerment as long as you visualize the Buddha in front of you:

The mantra is:

OM PRASO CHUSO DURTASO DURMISO NYING GOLA CHO KALA DZA KAM SHAM TRAM BHE PHET SOHA

It is also helpful to chant Manjushri’s mantra:

Om Ah Rah Pah Chah Na Dih

Black Manjushri for healing: a guided visualization:

Black Manjushri’s healing mantra. Screengrab from video inset above.

Five key forms of any Buddha

People new to Mahayana Buddhism often wonder at Sutra references such as “hundreds of thousands of millions of Buddhalands to the West, there is a world called Ultimate Bliss.” [1]

White Manjushri

References to millions of Buddhas or Purelands are reasonable, given that the Universe is Infinite — and if you understand that all sentient beings have “Buddha Nature.” [For a feature on Buddha Nature, see>>]

Colour is often used to symbolize the five key aspects that focus on the five poisons (skandas): White, Blue, Red, Yellow (Gold) and Green. There is also “Black” for wrathful forms. For example, there are white, yellow or orange and black Manjushris.

How we meditate on a Buddha varies. Not only do we have the many Buddhas — Manjushri, Shakyamuni (who manifested in our time), Amitabha, Avalokiteshvara — each of these Buddhas emanates in numerous forms.

These key forms then can manifest with different levels of “energy” or “activity” (wrathfulness) or archetype (such as kingly, monastic.)

Emanations as layers?

You can think of these aspects of emanations of Buddhas as layers of symbolism. For example, in the advanced practice of Vajrabhairava (Yamantaka), the serious practitioner visualizes Yamantaka’s external form — which is vastly complicated, with nine faces, 34 arms and 16 legs. But, at his heart, Yamantaka has youthful Manjushri. Then, at Manjushri’s heart we visualized the seed syllable HUM. These “layers” are another way to understand the deities — who are none other than your own Buddha Nature manifesting outwardly.

It starts with the seed syllable Hum — the first emanation from the Emptiness or Oneness of Shunyata — then emanates outward to Manjushri in his youthful, popular form, then further outward to two-armed, one faced Yamantaka — and finally to the great Vajra Terrifier Yamantaka with nine faces, 34 arms and 16 legs.

Arguably the most ferocious of wrathful yidams in Manjushri’s form Solitary Hero Yamantaka with 9 faces, 34 arms, 16 legs treading on gods, men and beasts alike. Detail from a magnificent Tangkha by Ben Christian (Jampay Dorje). See this full interview with this great modern Thangka artist>>

An all-encompassing practice: Yamantaka

Yamantaka and consort.

Yamantaka practice — celebrating the most ferocious aspect of Manjushi — in particular, includes every form of sadhana practice:

• Refuge and Bodhichitta
• Lineage Guru Yoga
• Vows
• Complete Lama Tsongkhapa practice: “The Hundreds of Deities of the Joyful Land” (Gaden Lha Gyai Ma)
• Seven Limb Practice
• Complete Vajrasattva practice — not just the mantra, but a complete purification sadhana
• Outer and inner mandala offerings
• Inner Offerings (multiple)
• Outer Sense Offerings (multiple offerings)
• Common Protection Wheel
• Uncommon Protection Wheel
• Three Kaya Practice: transforming ordinary death into Dharmakaya; transforming the intermediate (Bhardo) state into the Sambogakkaya; transforming rebirth into the Nirmanakaya
• Preliminary and Concluding Torma offerings
• Complete practice of the entire mandala, including the wrathful protectors
• Blessing of all the organs and senses — a form of Body Manadala
• Empowerment and intiation
• Consecrating the mala
• Mantra recitations, including Manjushri’s core mantra OM A RA PA TZA NA DHI, the great Root Mantra Dharani, the Action Mantra and Essence Mantras
• Generation of Karmayama and other wrathful members of the great mandala and Torma offerings — and the request for actions and activities to benefit all beings
• Extensive praises
• The Yoga of Daily Activities

There is no practice missing here.

For more on Yamantaka practice — which, of course requires permission and initiation — see our earlier feature>> “Angry Wisdom: Yamantaka, the Destroyer off Death…”

Orange Manjushri.

Eleven iconic forms — to tap our visual imagination

If you look at the different styles of meditation, Buddha’s emanate as remedies (medicine) for the Five Poisons — hence the Five Buddha Families. [For more on the Five Buddha families, see>>] Then, each of these Five Buddhas — who can be considered emanations of Shakyamuni — manifest in various forms, which tend to fall into the “eleven iconic aspects” — here presented in the order of “peaceful” to “wrathful”:

1 – Buddha appearance
2 – Monastic appearance
3 – Lay figure appearance
4 – Elder appearance
5 – Mahasiddha appearance
6 – Kingly appearance
7 – Peaceful Deva or Bodhisattva appearance
8 – Semi-wrathful
9 – Warrior appearance
10 – Wrathful or “Angry” appearance
11 – Animal-headed (or featured) deities

The many faces of Wisdom and Compassion: Top right ferocious Yamantaka (two arms), top center Yamantaka with nine heads — Manjushri’s head on top — top right a rarer tantric form, center bottom Orange Manjushri with Wisdom Sword, bottom right center Peaceful Black Manjushri, bottom Right Wrathful Black Manjushri and bottom left, the syllable Hum on a Lotus.

You could simplify this list down by the “energy” level aspect to Peaceful, Semi-Wrathful, Wrathful. For example, under various types of “wrathful energy,” you might have “Warrior”, “Angry” or “Animal Headed.”

Orange Manjushri with his sword of wisdom that “cuts through delusions.”

Many forms of Manjushri

There are countless forms from sutra and tantra, including Manjushri the Bodhisattva who appears often in the teaching sutras, Manjushri the Peaceful Buddha, various semi-wrathful forms, and — without contradiction — the most wrathful form of any meditation deity — Vajrabhairva, the Vajra Terrifier. There are also some lesser known aspects (see photos in this feature for some images):

Manjushri-Ghosha (Tibetan: jam pal yang)

The Glorious One with a Melodious Voice, the Bodhisattva we see as the heart-son fo the Buddha Shakyamuni in sutra.

Manjushri Gosha.

“Possessing a youthful body and fully extending wisdoms lamp, you clear away the darkness of the three worlds; to you, Manjushri, I bow.” from a Sakya liturgical verse.

This emanation is described as: “youthful in appearance, orange in colour like the rising sun, the right hand loosely extended across the knee holds the stem of a blue utpala flower blossoming above the shoulder supporting a blue upright sword of wisdom giving forth licks of flame from the tip. Cradled to the heart with the left hand is a folio text of the Prajnaparamita sutra. At the top of the head beneath a gemstone blazing with orange fire the blue hair is piled in a topknot, some falling loose across the shoulders, tied with golden flowers. A thin areola, reddish and ethereal, surrounds the head. Lightly adorned with gold earrings and a choker necklace, he wears a blue-green scarf and a lower garment with even-folds of red and pink covering the legs. In a relaxed posture of royal ease atop a large pink lotus blossom with lush green foliage rising on thin stems from a pond of blue rippling water below, he sits against an open background and vast clear sky.” [4]

Namasangiti four-armed Manjushri

From Himilayan Art:
“In a peaceful manner, yellow in colour, with one face and four hands Manjushri holds in the first right a blue sword of wisdom wrapped with licks of flame and in the left held to the heart the stem of a pink utpala flower blossoming at the left ear supporting the Prajnaparamita text. In the lower two hands are an arrow and a bow. Adorned with fine ornaments of gold and jewels as a crown, earrings, necklaces and bracelets he is draped in a variety of scarves, silks and a lower garment of rainbow colours. Seated atop a moon and multi-coloured lotus seat he emanates a pale yellow nimbus of fine light rays and a green areola completely enclosed by dark green leaves and lotus blossoms.
In front, from a dark blue pool with water fowl sporting rises a pink lotus as a foundation for an array of rich offerings of a golden Dharma Wheel, wishing jewels, auspicious emblems, vases and delicious foods offered to the noble Manjushri.”

A Meditation On Orange Manjushri

by the Fifth Dalai Lama (1617-1682)

NAMO GURUJA VAGIH SHARAHYA
I make humble obeisance to you, great Tsongkhapa, Personification of Manjushri in human form with all the marks and signs of perfection.
Your magnificent attainments were nurtured in the matrix of motherly method and wisdom combined
Of which the vibrant syllable DHI is an embodiment.

Sipping the nectars of the profound teachings, Directly from Manjushri’s masterly eloquence, You realized the heart of wisdom.
 Inspired by your example, I will now set out a description of the steps for actualization Of Manjushri, the bodhisattva of wisdom, In accord with your realization.

Begin the session with the general preliminaries of taking refuge and generating the altruistic thought of enlightenment. Then con- template the four immeasurable thoughts of love, compassion, joy, and equanimity.

Taking Refuge and Generating Bodhichitta

I go for refuge until I am enlightened
To the Buddha, the Dharma, and the Supreme Assembly.
By my practice of giving and other perfections,
May I become a buddha to benefit all sentient beings. (3x)

The Four Immeasurables

May all sentient beings have happiness and the causes of happiness.
May all sentient beings be free from suffering and the causes of suffering.
May all sentient beings be inseparable from the happiness that is free from suffering.
May all sentient beings abide in equanimity, free from desire for friends and hatred for enemies.1
Recite the SVABHAVA mantra to purify perception in emptiness and then proceed:
OM SVABHAVA SHUDDHA SARVA DHARMAH SVABHAVA SHUDDHO HAM

Visualizing Orange Manjushri with wisdom sword in his right hand and Prajnaparamita Sutra in his left on a lotus flower.

Visualization

Dhi syllable visualized on a lotus. This is the “seed” syllable of Manjushri.

At my heart is my mind in the shape of an egg, its point upwards. Inside the egg, on a full moon disc, is an orange letter DHI, from which an infinite amount of light emits. It fills the whole of my body, purifying all my negativities and removing all my obscura- tions accumulated since beginingless time. The light rays leave through my pores and become offerings to the buddhas and bo- dhisattvas, thereby delighting them. This causes the blessings of the body, speech, and mind of these holy beings to dissolve into light that destroys the darkness of ignorance of all sentient be- ings, thus placing them in wisdom’s illumination.

The rays then recollect into the syllable DHI. It transforms into light, my ordinary perception and my clinging thereto vanish, and I emerge as Venerable Manjushri, orange in color, with one face and two arms. My right hand brandishes a sword of wisdom in the space above me. At my heart between the thumb and ring finger of my left hand, I hold the stem of an utpala lotus. Upon its petals in full bloom, by my left ear, rests a volume of the Perfec- tion of Wisdom Sutra.

I sit in full lotus posture and am adorned with precious ornaments for my head, ears, throat, and shoulders, as well as bracelets and anklets. Draped in a flowing mantle and skirt of exquisite silks, my hair is tied up in five knots and coils counter-clockwise. Bearing an entrancing and serene smile, I sit amidst a mass of light radiat- ing from my body. The letter OM marks the crown of my head, AH my throat and HUM my heart.

HUM emits rays of light that invite the wisdom beings from the inconceivable mansion of their own pure lands. They resemble Manjushri as described above and are surrounded by hosts of buddhas and bodhisattvas.

JAH HUM BAM HOH

They absorb into me and thus we become one.

Offerings and Praise

Visualize the offerings, or make them tangible on your altar.

One then makes offerings and praise.
OM ARYA VAGIH SHARA SAPARIVARA ARGHAM PRATICCHA HUM SVAHA (water for the face)
OM ARYA VAGIH SHARA SAPARIVARA PADYAM PRATICCHA HUM SVAHA (water for the feet)
OM ARYA VAGIH SHARA SAPARIVARA PUSHPE PRATICCHA HUM SVAHA (flowers)
OM ARYA VAGIH SHARA SAPARIVARA DHUPE PRATICCHA HUM SVAHA (incense)
OM ARYA VAGIH SHARA SAPARIVARA ALOKE PRATICCHA HUM SVAHA (lights/lamps)
OM ARYA VAGIH SHARA SAPARIVARA GANDHE PRATICCHA HUM SVAHA (scented water or perfume)
OM ARYA VAGIH SHARA SAPARIVARA NAIVIDYA PRATICCHA HUM SVAHA (food)
OM ARYA VAGIH SHARA SAPARIVARA SHAPTA PRATICCHA HUM SVAHA (music)

Praise

I make obeisance to your youthful form, O Manjushri. Like that of a dynamic and graceful sixteen year old, You repose upon the full moon as your cushion
At the center of an expansive, milk-white lotus.

I make obeisance to your speech, O mighty fulfiller of wishes, So mellifluent to the minds of countless sentient beings,
A lucent euphony to accord with each listener’s capacity,
Its multiplicity embellishing the hearing of all unfortunate ones.

O Manjushri, I make obeisance to your mind
Wherein is illuminated the entire tapestry of the myriad objects
of knowledge.
It is a tranquil ocean of unfathomable profundity
Of immeasurable breadth, boundless like space itself.

Mantra Recitation

Visualization of the DHI syllable at the heart surrounded by A RA PA CHA NA.

At my heart upon a moon disc is an orange syllable DHI. Encircling it at the disc’s periphery stands the rosary-like mantra of:

OM AH RA PA CHA NA DHI

All the syllables radiate light, which gathers both the wisdoms of exposition, dialectics and composition and the wisdoms of hear- ing, contemplation and meditation, which are possessed by the buddhas, bodhisattvas, sravakas and pratyekabuddhas, and the wise and learned masters of all the Buddhist and non-Buddhist traditions.

One contemplates the fusion of such wisdom within one’s mindstream and recites the mantra accordingly. See pages 9-11 for a more elaborate explanation and practice of receiving the seven types of wisdom.

Conclude the session with the hundred-syllable Vajrasat- tva mantra to purify excesses, omissions and mistakes. Then end with some prayers and auspicious verses.

OM VAJRASATTVA SAMAYA MANU PALAYA / VAJRASATTVA TVENO PATISHTA / DRIDHO MAY BHAVA / SUTOSHYO ME BHAVA / SUPOSHYO ME BHAVA / ANURAKTO ME BHAVA / SARVA SIDDHIM ME PRAYACHHA / SARVA KARMA SU CHAME / CHITTAM SHRIYAM KURU HUM / HA HA HA HA HO / BHAGAVAN / SARVA TATHAGATA / VAJRA MAME MUNCHA / VAJRA BHAVA MAHA SAMAYA SATTVA / AH HUM PHAT

Dedication

By virtue of this practice may I quickly
Accomplish the powerful attainments of Manjushri; And then may I lead all beings without exception To that supreme state.

[5]

NOTES
[1] Amitabha Sutra
[2] 11 Iconic Forms of Buddhas
[3] Chanting the Names of Mañjuśrī: The Mañjuśrī-nāma-saṃgīti
[4] Manjushri gosha page on Himilayan art
[5] Orange Manjushri Sadhana by the Fifth Dalai Lama, translated by FPMT.

The post Manjushri as Father, Mother, Child — and Doctor: the eleven aspects of Manjushri — kind, wrathful, protective, teaching and “beastly” appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

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All Buddhist practices could ultimately be described by the goal “purification of the five aggregates” — through various forms of meditation and virtues (actions and thoughts.) Purification is a core concept.

H.E. Zasep Tulku Rinpoche discusses Vajrasattva purification in video teaching (below.)

Vajrasattva meditation and mantra is the best-known of the purification pratices in Tibetan Buddhism — practices that psychologist Robert Preece in his book, The Psychology of Buddhist Tantra, demonstrated are based on sound psychological concepts:

“The primary obscuration to be purified is dualistic thinking and its consequences… Increasingly, our health, both physical and psychological, is affected by the environments in which we live and work. The intensity of emotional stress from work will invariably leave a residue within our nervous systems… Healing and purification visualizations are usually of light and blissful nectar washing through the body… this gradually cleanses, heals or purifies…”

When Shakyamuni Buddha sat under the Bodhi tree, seeking Enlightenment, the sutras record the many things he visualized as he sat. Many of these, such as Mara’s “attack” can be seen as defilements being purified — a core practice in Buddhism. Foundation practice in Buddhism is generally thought of as the process of purifying obstacles and misconceptions and negative karmas, and generating merit. Ultimately, even generating merit is a purification practice itself.

Vajrasattva is visualized as a beautiful glowing deity made of light.

Although all Buddhists practices can be thought of as “purifying”, Vajrayana visualization practices and mantra are particularly effective, incorporating meditation that fully engages all of Body (breath and posture), Speech (mantra) and Mind (visualization). [Full video teaching on Purification from Venerable Zasep Rinpoche below.]

Why do we describe purification practices as healing practices? Ultimately, the purification of negativities and obstacles is the most perfect of healing practices. It is said that our defilements and negative karmas are the cause of our suffering, including illness.

Vajrasattva, the great purifyer

In Tibetan Buddhism, Vajrasattva’s role as the “great purifyer” is top-of-mind — a necessary first step in Buddhist practice, working on the negative karmas and obstacles that obscure our Buddha Nature. It is one of the core “foundation” practices of Vajrayana. Yet, Vajrasattva practice is much more than this.

“Vajrasattva is a manifestation of Buddha Conquerer Vajradhara and his practice is one of the most powerful healing and purification techniques in Vajrayana Buddhism.” — Gaden Choling description for a December 2017 Vajrasattva initiation.

Vajrasattva is one of the earliest practices in Vajrayana Buddhism and is also central to Shingon Buddhism. Vajrasattva is a beautiful manisfestation of Vajradhara (in the dKar-hGya-pa and DGel-lugs-pa schools of Vajrayana) or of Samantabadra (in the older schools and Shingon.). Vajradhara and Samatabadra are two names for the same concept — the ultimate Dharmakaya aspect of Buddha.

“According to Tantra, one of the most powerful purifications is meditations on Vajrasattva. Recite the mantra of Vajrasattva, the 100-syllable mantra. If you don’t have initiation, you can say the mantra, no problem, you can visualize Vajrasattva in front of you. [Or] Above your crown, as well.’ — H.E. Zasep Tulku Rinpoche (Video teaching below.)

Purifying mental defilements and bad karma

The five aggregates [see below] are the very things that make up the sentient being. Obstacles and incorrect perceptions of the true nature of reality prevent us from wisdom — and ultimately — Enlightenment. For this reason, it could be argued that purification in all its forms is the main and most important Buddhist practice. This can take many forms: mindful meditation, insight meditation, visualized and deity meditations, mantra — or ultiamtely all of these, which represent Body (minfulness), Mind (insight and visualization) and Speech (mantra.)

Advanced visualizations of Vajrasattva include his consort, representing the Wisdom of Emptiness.

Purification is the “ultimate” remedy. Psychological treatments often include elements of “confronting and purifying” negative past trauma. The principle, in Buddhist terms, is similar. Our “selves” — in fact our very existance— is thought of in terms of aggregates. To avoid the impure obstacle of “ego-clinging” we are taught that all beings are made up of “five aggregates” – none of which contain the “I” or “self.” Each of these aggregates can collect “impurities” — which can be thought of as wrong views and illusory. Purification practice helps us meditate on those impurities, and clear the incorrect perceptions from our confused mindstreams.

Those aggregates (“Skandhas” in Sanskrit) are:

1. Form: or matter (in Sanskrit “rupa” and Tibetan “gzugs”): our material form or body
2. Sensation: or feeling (Sansktrit “vedana and Tibetan “tshor-ba”): sensory experiences
3. Perceptions: or how we comprhehend and process things (Sankrit “sanna” or Tibetan “du-shes”): often these perceptions lead to labels, which are an obstacle.
4. Mental Formations: conditioning and karmic activities (good or bad) (Sanskrit “samskara” and Tibetan “du-byed”): the mental imprints and reactions that cause us to act.
5. Consciousness: awareness and discrimination (avoiding the word “self awareness” Sanskrit “Vijnana” and Tibetan “rnam-par-shes-pa”): there are six type sof conciousness.

A video teaching on purification from Venerable Zasep Rinpoche:

Who is Vajrasattva?

Vajrasattva, like all Buddhist deities, defies the notion of ego. Therefore, there is no “who” and there is no “what.” It can be said that Vajrasattva is none other than ourselves, visualized as a pure Buddha. It can be said that Vajrasattva is an emanation of Akshobya — or of Vajradhara, or of Samantabhadra. It can be said that Vajrasattva, in ultimate reality is no different from any other Buddha. But, it can be said, in relative reality, that Vajrasattva is a caring and loving deity. All of these are true at the same time and none of them really define Vajrasattva.

Vajrasattva with mantra wheel visualization at his heart. He sits on a lotus and radiates light which fills us with purifying nectar.

Perhas, what defines Vajrasttva is the result. Vajrasattva, for many centuries, has been the “go-to” practice for Buddhists for purification practices. Since most of our progress in Buddhism relies on purification, it would be fair to say that in Vajrayana Buddhism, Vajrasattva practice is of pre-eminent importance. It is often the first deity practiced by students. In foundation practices, for Tibetan Buddhism, many schools have a requirement that the student perform 100,000 mantras of Vajrasattva; which is no small feat given the length of the mantra (which, of course, should be first committed to memory.)

What makes the practice so perfect?

We know we can rely on the Vajrasattva practice because of a lineage of masters who have used the practice for thousands of years — many of whom achieved great insights on the path. But what makes it so profoundly effective?

We visualize Vajrasattva’s purifying light enters the crown of our heads.

Vajasattva incorporate meditation of mind, body and speech. Our mind is engaged by visualization of the beautiful deity Vajrasattva — the perfected ideal of an Enlightened being. If we practice deeper, we visulaize Vajrasattva with his consort, the Wisdom mother. We visualize purifying light from Vajrasattva entering the crown of our heads and filling us. We engage body with mudra, posture (sitting position) and breath. We engage speech with the sacred Sanskrit 100-syllable mantra of Vajrasattva:

OM VAJRASATTVA SAMAYA MANUPALAYA

VAJRASATTVA TVENOPATISHTHA

DRIDHO ME BHAVA

SUTOSHYO ME BHAVA

SUPOSHYO ME BHAVA

ANURAKTO ME BHAVA

SARVA SIDDHIM ME PRAYACCHA

SARVA KARMA SU CHAME

CHITTAM SHRIYAM KURU HUM

HA HA HA HA HO

BHAGAVAN SARVA TATHAGATA

VAJRA MAME MUNCHA

VAJRA BHAVA MAHA SAMAYA SATTVA

AH HUM PHAT

In advanced Vajrasattva practice, we visualize the full 100-syllable mantra in Tibetan characters surrounding the seed syllable Hum, emitting purifying light and nectar from the heart of Vajrasattva.

Or, we might prnounce it in the common Tibetan pronunciation (for example, Benza instead of Vajra), if our teacher gave it to us in this form:

OM BENZA SATA SAMAYA MANU PALAYA

BENZA SATA TEY NO PA TEETA DEEDO MEY BAWA

SUTO KAYO MEY BAWA

SUPO KAYO MEY BAWA

A NU RATO MEY BAWA

SARWA SIDDI MEY PRA YA TSA

SARWA KARMA SU TSA MEY

TSEE TAM SHRI YAM KURU HUNG

HA HA HA HA HO BAGAWAN

SARWA TATAGATA BENZA MA MEY MUN TSA

BENZA BAWA MAHA SAMAYA SATA AH HUNG PEY

A thangka of Vajrasattva by Jampay Dorje. See our previous story on Jampay Dorje, the thanka artist>>

What does the mantra mean?

The mantra has been translated various ways, but it is more important to focus on the meaning of the mantra. In a teaching on Vajrasattva mediation and recitation, Lati Rinpoche explained the meaning this way:

OM = syllable of the vajra body (It is spelled A-U-M, which represent the body, speech and mind of the
Buddhas.)
VAJRA = indivisible nature, the inseparability of wisdom and bliss.
SATTVA = the being who has the wisdom of inseparable bliss and emptiness.
SAMAYA MANU PALAYA = sustain me by the commitment (protect my commitment)
VAJRASATTVA TVENO PATISHTA = O Vajrasattva, may I achieve you, may I become closer to you
(cause me to be supported by you)
DRIDHO ME BHAVA = may this achievement be stabilized (remain firmly with me)
SUTOSHKYO ME BHAVA = may your nature become pleased (may you be pleased with me)
SUPOSHKYO ME BHAVA = may you make me into the nature of passion (may you be happy with me)
ANURAKTO ME BHAVA = may you make me the victor (have affection for me)
SARVA SIDDHI ME PRAYACCHA = grant me all the powerful attainments
SARVA KARMA SUCHAME = grant me all the activities (make all my actions good)
CITTTAM SHRIYAM KURU = may your glory abide within my heart (make my mind most glorious)
HUM = (represents primordial awareness)
HA HA HA HA HO = I shall delight in the powerful attainments and in all the activities (the five types of
wisdom)
BHAGAVAN SARVA TATHAGATA = calling out to all the Buddhas by name
MAME MUNCHA = do not part from me (do not abandon me)
VAJRA BHAVA = make me the one who can hold a vajra
MAHA SAMAYA SATTVA = call to Vajrasattva by saying, “O One with the great commitment.” The
significance of calling out like this is to say, “Just as I have requested, may this request be granted.”
AH = syllable of the vajra speech (shows the empty nature of all phenomena. The main function of
Buddhas’ speech is to teach that phenomena lack inherent existence.)
HUM = (blissful state of Vajrasattva’s wisdom)
PHAT = destroy all the delusions and sufferings.

The mechanics of the practice

With most Buddhist meditations there is a reason for every method. This practice is profoundly effective by virtue of its complex simplicity. The complexity of memorizing a 100-syllable mantra, then reciting it with full concentration while visualizing not only a perfect Buddha, but also the mantra script and purifying light — all the while keeping our body relaxed and mindful, with perfect breathing. Yet, once mastered, it is one of the simpler practices. Complex, yet simple.

Many teachers tell their students Vajrasattva practice is all they need. After all, most lay Buddhists work day jobs and have family lives, so undertaking Vajrasattva practice is already a major — yet important — undertaking. But the main reason a teacher might say “Vajrasattva is all you need” is because it can be considered a complete and profound practice.

Vajrasattva visualized as a body of purifying light.

The Four Opponent Powers

Beyond the perfection of a practice involving all three of Body, Speech and Mind, Varjasattva practice also includes the profound “Four Opponent Powers”:

• The Power of Dependence: Taking Refuge in the Three Jewels, Buddha, Dharma and Sangha.

• The Power of Regret: recalling all of our negative actions in the past motivated by ignorance, attachment or aversion.

• The Power of Remedy: the mantra and visualization and mental focus on purification.

• The Power of  Restraint: or undertaking to refrain from creating negative karma (actions) in future.

When we practice Vajrasattva, as we visualize and chant mantras, we meditate on the four opponent powers. We meditate on the importance of our refuge in the Three Jewels — our true protection. We consider all the things we regret, and we focus on (visualize) our regrets being purifying by the wondrous nectar or white light of Vajrasattva. We then make a promise to ourselves to refrain from negative karmas again — because we know this opportunity to practice Dharma in this human life is so precious.

Visualize your body filled with white purifying light. See your negativities, the darkness and stains, fully enveloped and eliminated by the pure light of Vajrasattva. If you have a deity practice, visualize the seed deity’s syllable at your heart (follow instructions of your own teacher on this.)

When we visualize the power of Remedy — while chanting mantra and visualizing the light and deity — we focus on the light or nectar filling our bodies. Usually, the teachers instruct us to visualize. Lati Rinpoche explained it this way, in a teaching on the Vajrasattva practice:

“According to oral instructions, visualize the bodily negativities are purged during the visualization expelling downwards, the negativities of the speech while expelling upwards, the negativities of mind while expelling spontaneously. The negativities of body, speech and mind and their imprints are expelled by doing all three of the above visualization simultaneously. If you meditate like this, then divide the 21 recitations of the mantra into groups of five each: five repetitions for expelling downward, five for expelling upward, five for expelling spontaneously and five for all three simultaneously. Recite the mantra once more to make 21. Another way is to count seven each for the first three visualizations to make 21, without doing the three visualizations simultaneously.

“There are different ways to do it. You can choose. There are many visualizations that can be done during the Vajrasattva meditation and recitation. At the end of however many mantras you recite, develop the strong conviction, “I have actually purified all negativities.” It’s important to generate this conviction because having lingering doubts about whether the negativities have actually been purified is harmful.

“If this purification practice is undertaken properly, with all the four opponents powers complete, then there is no reason why you should not be able to purify the negativities.”

For a visualization intended for meditators who do not yet have Vajrasattva empowerment, see the last section with a description by Venerable Zasep Rinpoche (or watch the embedded movie above.)

Is initiation necessary?

For Vajrasattva, initiation is not necessary, as long as you do not visualize yourself as Vajrasattva. Until you find a teacher who has lineage and can offer empowerment, it is quite effective and permissible to practice Vajrasattva visualization and mantra where you visualize the deity either in front of you, or on top of your head, with nectar or purifying light flowing into you.”  Venerable Zasep Rinpoche explained, “According to Tantra, one of the most powerful purifications is meditations on Vajrasattva. Recite the mantra of Vajrasattva, the 100-syllable mantra [mantra below transcript]. If you don’t have initiation, you can say the mantra, no problem, you can visualize Vajrasattva in front of you. [Or] Above your crown, as well.”

Vajrasattva image and mantra in Sanskrit.

Ideally, though, empowerment not only makes the practice more profound and effective, it helps with the transformative understanding of Emptiness and ego-lessnesses. If we have empowerment, we can visualize ourselves as deity  — helping us understand the true nature of reality. Intellectually, we might understand the concept of Emptiness, but that’s not the same as developing a realization derived from real, empowered practice.

Visualization for the uninitiated

Venerable Zasep Rinpoche offers this simplified visualization (or listen to the embedded video above):

“Imagine — as you say the mantra — imagine purifying nectar coming from the heart of Vajrasattva, and the nectar enters through your your crown [of your head] and enters into your body, first purifying the body. The nectar flowing down through the body. And as if flows down it purifies all the bodily karmas: disease, sickness, unwholesome karmas of the past, unwholesome karmas of the bodies are purified. Say the mantra, lets say 21 times.
Then you do the purification again, this time purifying the speech, the speech karmas. This time, the nectar comes down from the heart of Vajrasattva dissolves into you, into your body, and slowly fills up your body, and then [you visualize] the unwholesome karmas of the speech coming out from the mouth. They are expelled. Gone. Imagine your speech karma is purified.

The third time, nectar comes down from Vajrasattva’s heart, dissolving into you directly into your heart, and then you mind is purified, mental karmas such as fear, attachment, ignorance, and confusion disappear, are dispersed. Disappeared straight from your heart. This is very powerful.

Say the mantra, the 100-syllable mantra of Vajrasattva, and then imagine Vajrasattva becoming smaller and smaller entering through your crown and dissolving into your heart. Imagine Vajrasattva is always with you as a personal yidam deity. This is very powerful way to purify your body, speech and mind. There are other purifications, but I think this is good enough for the beginner.”

The post Vajrasattva, the Great Purifier, among the most powerful and profound healing and purifications techniques in Vajrayana Buddhism appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

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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>>

Popular due to immeasurable benefits

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:

1. They will always meet good friends.
2. They will always be born in a good country.
3. They will always be born at a good time.
4. Their place of birth will always have a good king.
5. Their family will be kind and harmonious.
6. Their heart will be pure and full in the way.
7. They will not violate the prohibitive precepts.
8. The organs of their body will always be complete.
9. They will obtain everything they seek.
10. They will always obtain the help and respect of others.
11. Their riches will not be plundered.
12. They will always have the necessary goods and wealth in abundance.
13. In the place where they are born, they will see the Buddha and hear the Dharma.
14. Dragons, gods, and good spirits will always protect them.
15. 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 Maha Karuna Dharani Sutra

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.

Different versions, languages and translations

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).

Short form Sanskrit

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:

Longer (original) Version Sanskrit

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:

Translation in English (See caution about translations above)

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.

Direct Translation of the Great Compassion Mantra

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

Great Compassion Dharani Sutra

(Maha Karuna Dharani Sutra)

Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva’s Vast, Perfect,

Unimpeded, Great-Compassionate Heart Dharani Sutra

(Tripitaka No. 1060)

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:

1. They will not die of starvation or poverty;
2. They will not die from having been yoked, imprisoned, caned or otherwise beaten;
3. They will not die at the hands of hostile enemies;
4. They will not be killed in military battle;
5. They will not be killed by tigers, wolves, or other fierce beasts;
6. They will not die from the venom of poisonous snakes, black serpents, or scorpions;
7. They will not drown or be burned to death;
8. They will not be poisoned to death;
9. They will not be killed by mediumistic insects;
10. They will not die of madness or insanity;
11. They will not be killed by landslides or falling trees;
12. They will not die of nightmares sent by evil people;
13. They will not be killed by deviant spirits or evil ghosts;
14. They will not die of evil illnesses that bind the body;
15. They will not commit suicide;

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:

1. Their place of birth will always have a good king;
2. They will always be born in a good country;
3. They will always be born at a good time;
4. They will always meet virtuous friends;
5. The organs of their body will always be complete;
6. Their hearts of Way(Bodhi) will be pure and mature;
7. They will not violate the prohibitive precepts;
8. All their relatives will be kind and harmonious;
9. They will always have the necessary wealth and goods in abundance;
10. They will always obtain the respect and help of others;
11. Their possessions will not be plundered;
12. They will obtain everything they seek;
13. Dragons, gods, and good spirits will always protect them;
14. In the place where they are born they will see the Buddha and hear the Dharma;
15. They will awaken to the profound meaning of that Proper Dharma which they hear.

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.

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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.

• Related Story: “Putting Compassion on the Scientific Map”: Compassion Boosts Happiness/Health; and Research Indicates That Practicing Buddhists Are Happier than Average.” [ Story here>>]

Two Wings of a Bird: Compassion and Wisdom

“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 behaviour, 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

Matthieu Ricard is still smiling after a grueling, claustrophobic meditation session in an MRI. He is a monk participant in an extensive study on compassion’s effect on happiness and health.

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:

The Dalai Lama is a living embodiment of compassion.

“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.”

Compassion Flowing into the Self

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 compassionate 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]

Sacred images of compassion, such as Chenrezig—beings that are “beyond human fallibility” — are used in clinical practice to help relieve stress and overcome traumas.

Singapore’s largest 1000-Armed Chenrezig (Avalokiteshvara) is at Thekchen Choling [website here>>] under the spiritual guidance of the most compasionate Namdrol Rinpoche.

Compassion is One of the Defining Practices

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.

Guanyin, the Chinese female aspect of Avalokitesvara, Buddha of Compassion.

Avalokitesvara, the Top-of-Mind Bodhisattva

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]

A beautiful statue of thousand-armed Chenrezig.

Avalokitesvara Synonymous with Compassion

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.

Om Mani Padme Hum, the great compassion mantra of Avalokiteshvara.

“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]

Chanting the heart sutra, or hand copying with calligraphy and pen are considered very powerful practices by many.

Famous Mantras

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.

The lotus flower itself is symbolic of compassion. Visualizing a lotus with the HRIH syllable in sanskrit. Hrih is the Bija of both Avalokitesvara and his spiritual father Amitabha.

Avalokitesvara’s six qualities, which are said to break the hindrances in the six realms of existence are:

1. Great compassion
2. Great loving-kindness (metta)
3. Universal light
4. Leader of all humans and devas
5. Courage of a lion
6. Omniscience.

Avalokitesvara, Like Tara, Considered a Savior         

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]

Above Avalokitesvara appear’s his spiritual father Amitabha, the Buddha of Infinite Light. To the Left and Right of Amitabha are White Tara and Green Tara. Both Taras and Avalokitesvara are considered rescuers and saviours of people who are suffering.

Avalokitesvara Embodies Light

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. 

Sutra References to the Compassionate Bodhisattva

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:

• Saddharma Pandarikia (Lotus Sutra)
• Karandavyuha Sutra
• Prajnaparamita Hrdaya Sutra (Heart Sutra)
• Avaolokitesvara Ekadasamukha Dharani Sutra
• Cundi Dharani Sutra   (18-armed Avalokitesvara)

Popularity of Compassion

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).

1000-Armed Chenrezig

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.

Thousand-armed Chenrezig is a difficult but worthy visualization.

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 Vow of Avalokitesvara

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.

The practice of Avalokitesvara is entirely within the mind, supported by guided meditation words (if needed), spoken sounds such as mantras, and some physical gestures (in advanced practices) such as mudras. But the entire generation of deity is within mind.

Practicing Avalokitesvara: Universally Approachable          

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.

In Tibet and some areas of India or Nepal you might come across Mani walls or Mani rocks like this one. These numerous tributes to Chenrezig remind us to keep compassion in our heart as we go about our daily tasks. The Mani wheel shown here has the “Hrih” seed syllable in the centre and the full Om Mani Padme Hum mantra in Tibetan letters.

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>>)

Visualizations within the mind are entirely in the nature of the nature of light.

Preparations to Practice

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:

• Taking of Refuge in the Three Jewels, Buddha, Dharma and Sangha
• The Four Immeasurables prayer to establish Bodhichitta
• Some kind of offering, either a stick of incense, a candle, fruit offerings or mentally transformed (imagined) offerings you visualize. (NOTE: it is NOT appropriate to offer meats to the Lord of Compassion, who values all life.)
• It is helpful to recite the Seven Limbs as well, as within that prayer is contained the “entire path.”
• At this point you would begin your visualization and meditation, usually accompanied by mantra recitation. Some people recite the visualization, then close their eyes and imagine it while reciting the mantras. Other people mentally note the visualization, then half close their eyes and visualize. Some people I know even record the guided visualization and allow it to play while they meditate.
• It’s important at the end to “dedicate the merit from the meditation to the benefit of all sentient beings.

Another beautiful thangka, this one of Avalokiteshvara, Chenrezig, the Buddha of Compassion, by Jampay Dorje. It is available as a print on his website>>

Preliminaries

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.

A red, glowing HRIH syllable (shown) is visualized at Avalokitesvara’s heart.

Visualization and Meditation

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.

Chenrezig (Avalokiteshvara) is the Buddha of Compassion.

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.

Visualize Avalokitesvara as a being of perfect appearance, with no flaws. Thankhas such as this are guides only. They do not convey the “nature of light” or the three dimensionality required in visualizations.

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.

Hrih syllable on a lotus in red.

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.

Om Mani Padme Hum with HRIH at centre as a mandala. Visualize this three dimensionally at the heart of the Compassionate Bodhisattva, glowing red in the centre.

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.

End Thoughts: The Heart Sutra

This is my favorite translation of the Heart Sutra, by the most Emminent Thich Nhat Hanh:

The kind face of loving Guanyin, the female aspect of Avalokiteshvara, Goddess of Compassion. To her followers, there is no question of her power.

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!”

 

End Thoughts: Compassion is Universal

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)

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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 the credit. Chronic, advanced arthritis is mostly kept in check with Medicine Buddha practice — and some occasional check-ins with the doctor.

Visualize a beautiful Lapis Lazuli blue-coloured Medicine Buddha.

Nor am I alone. Tibetan doctors rely on Medicine Buddha for their healings. Regular practice with the Medicine Buddha also empowers one to heal others. In China and Japan, Medicine Buddha is a refuge in times of illness. Around the world, literally millions call out the name or mantra of Bhaisajyaguru (भैषज्यगुरु). It is even written in the sutras that if you speak the name of the Medicine Buddha in the ears of a dying animal or human they will be ensured good rebirth regardless of their past karma. No wonder the Medicine Buddha is so popular.

A full 10 minute guided visualization as guided by Venerable Zasep Rinpoche followed by the most beautiful mantra chanting of Yoko Dharma:

Medicine Buddha is renowned not just for healing, but for His ability to neutralize past bad karma, His ability to bring good fortune to those in need, His ability to help us on the path to enlightenment, even His vows to release repentant prisoners. His Dharani in Sanskrit is:

Namo bhagavate bhaisajyaguru-vaidurya prabha-rajaya tathagataya arhate samyak- sambuddhaya tadyatha. Om bhaisajye bhaisajye bhaisajya-samudgate svaha!

A lovely chanted Medicine Buddha mantra sung in Sanskrit (versus Tibetan in video below) by the great Yoko Dharma:

This can be translated as: “I honour the Lord Master of Healing, the King of Lapis Lazuli Radiance, Tathagata, Arhat, Perfect Enlightened One, saying: To the healing, to the healing, to the supreme healing hail!” The last line of the Dharani is, of course, the short mantra.

The Mantra of the Great Medicine Buddha

My first choice for medicine — short of obvious medical conditions requiring doctor interventions — is a peaceful meditation on my visualization of Bhaishajyaguru—or just Bhaishajya—the Medicine Buddha, and a few malas round of the very powerful mantra (spelling is phonetic):

TADYATHA  AUM BHAISHAJYE  BHAISHAJYE MAHA BHAISHAJYE BHAISHAJYE SAMUDGATE SVAHA

This is the sanskrit version (where Om is really Aum) of one version of the Medicine Buddha mantra as taught to me by my teacher. As found in the original sutra, the Bhaiṣajyaguruvaiḍūryaprabhārāja Sūtra (भैषज्यगुरुवैडूर्यप्रभाराज सूत्र) this is most often given as:

 TADYATHA  AUM BHAISHAJYE  BHAISHAJYE MAHA BHAISHAJYA SAMUDGATE SVAHA

I chant in Sanskrit, as found in the sutra, but many use the Tibetan pronunciation — and either is effective in my experience. I prefer Sanskrit by virtue of lineage to Shakyamuni Buddha via Sutra and by virtue of centuries of unbroken lineage from Tibetan teachers reaching back to Buddha.The Tibetan pronunciation is equally empowered:

Tayata Om Bhekandze Bekhandze Maha Bhekandze Bhekandze Randza Sumungate Soha

Visualizing the Medicine Buddha Mantra and rays of healing Lapis Lazuli light emanating from the Buddha, and absorbed into the patient (or self) assists in healing. Surrounding the Buddha is the Medicine Buddha Mantra in Tibetan script. In advanced practice, this is also visualized.

Visualizing the Buddha of Lapis Lazuli Light

Mantras are effective regardless of other practices, but visualizing the Medicine Buddha while chanting is very effective. Part of the visualization likely will include seeing the mantra emanating from Buddha. If you have empowerment with a guru, you can generally find this even more powerful if you self-generate as the Medicine Buddha. (Note: Without empowerment, you should generally visualize Medicine Buddha in front of you, with rays of healing light or nectar projecting into the crown of your head and filling your body with healing energy.)

Om Ah Hung in Tibetan script. We visualize these glowing syllables radiating from the crown (Om), Throat (Ah), and Heart (Hum) in white, red and blue.

Om Ah Hum in Sanskrit script.

In my tradition, we visualize the seven Medicine Buddhas (see the top tangkha), but the simplest visualization is to envision a shining Lapis Lazuli blue Buddha, beautiful in radiance, perfect in all His features, in a monk’s robe in full lotus on the Lotus and moon throne. His face is serene and compassionate, and he has the features of a great Buddha. In his left hand is the Lapis-colored jar of medicine nectar, a medicine that not only cures all ills, but also negative karma, tensions, suffering, poverty and any other sufferings. In his right hand is the stem of the Myrobalan, with Aruna fruit, held between thumb and forefinger. He is surrounded by a glowing nimbus and aura of Lazuli-colored light and as you chant, his crown, throat and heart glow with powerful seed syllables: Om (crown chakra) Ah (throat chakra) and Hum (heart chakra). My teacher normally encourages us to visualize with Tibetan script as it is very beautiful. (See Tibetan Script Visualization to the right). You can visualize in Sanskrit characters (left). Or even Roman alphabet if that is difficult: Om Ah Hum.

Then, healing light radiates from the Medicine Buddha’s heart, penetrating either your crown or heart, filling you with healing light, and driving out bad karma and sickness as visible black sludge and smoke. Some experienced visualizers envision white light from the Buddha’s glowing Om flowing into their own crown; and red healing light from the Buddha’s red Ah syllable flowing into their own throat; and blue healing light from the Buddha’s blue Hum flowing into their own heart chakra.

Often He is visualized with his two attendants Suryaprabha and Candraprabha, who are the sun and moon Bodhisattvas. In Soto and other Mahayana practices, you might also visualize the Twelve Warriors of Bhaisajyaguru, who relate directly to the twelve great vows of the Medicine Buddha (see below.) In my practice, we visualize the Seven Medicine Gurus plus Shakyamuni as the Eighth Medicine Buddha.

In China and Japan, Bhaisajyaguru is part of the most important trinity of Buddhas, here shown in traditional form with Shakyamuni in the centre, Medicine Buddha on the right (of Shakyamuni, left to the viewer) and Amitabha Buddha on the opposite side.

Healing Practices

[For a full guided visualization from Venerable Zasep Rinpoche see embedded video at the top of this story. The video ends with incredible mantra chanting from Yoko Dharma.]

Aside from visualizing and mantra recitation, a common healing practice is to chant 108 of Medicine Buddha’s mantras over a glass of water. The chanter, preferably one who has chanted the mantra in regular practice, then blows on the water and offers it to a sick person. The empowered water has healing powers. The patient can also be requested to speak the name of the Buddha 108 times, or chant the mantra, or read the sutras, or just to gaze upon a loving picture of the Medicine Buddha. Many miraculous cures have been attributed to the Medicine Buddha. From my own experience, when two Tylenol do not work, the mantra certainly does.

Tibetan doctors tend to begin each day with Medicine Buddha practice, and when making herbal medicines chant the Mantras while working to further empower their medicinal benefits.

His Eminence Zasep Tulku Rinpoche giving teachings on Medicine Guru to a large audience. He returns to Toronto Sunday November 13, 2016 at 3pm to give Medicine Buddha initiations. Information at Gaden Choling, or the end of this feature.

Dedicating the Merit is Important

Most important to any healing, for a practicing Buddhist, is to dedicate the merit of any mantra chant or visualization or healing to the benefit of others, not to oneself. There is great healing power in Bodhichitta and dedicating the merit to others selflessly — as the Medicine Buddha himself did in the twelve great vows before he became a Buddha (see below.)

Faith plays a role in healing, in that having absolute faith empowers practice, yet I have seen from past experience, as have many others, that chanting the Medicine  Buddha Dharani or mantra for non-Buddhists — who might have no faith —is equally effective. The power is not all about faith.

The Lapis Lazuli serenity of Medicine Buddha is healing.

Dharani of the Lord of Healing

In the sutras, Shakyamuni Buddha, the living Buddha of our age, taught the Dharani of the Medicine Buddha to benefit all beings, from gods to hell beings.

The Eight Medicine Buddhas. In the centre is Bhaisajyaguru Vaduraprabha, the Lapis Lazuli Medicine Guru, surrounded by the other healing Buddhas. Shakyamuni is the eighth Medicine Buddha.

Lazuli Pure Land East

Medicine Buddha meditation and mantra is a sutra practice, as taught by Shakyamuni 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. Medicine Buddha has seven brothers, each with different praises and functions, or they can be thought of as manifestations of the same Medicine Buddha. He goes by many names, including:

• formal title: Bhaiṣajyaguruvaiḍūryaprabhārāja (भैषज्यगुरुवैडूर्यप्रभाराज, “Medicine Master and King of Lapis Lazuli Light”)

• Bhaisajyaguru — Medicine Guru in Sanskrit

• Bhaisajyaraja — Medicine King in Sanskrit

• Bhaisajya Samudgate — Supreme Healer in Sanskrit

• Sangye Menla  — Supreme Healer in Tibetan

The Lapis Lazuli Medicine Guru is revered in many countries by different names: Sanye Menla (Tibetan སངས་རྒྱས་སྨན་བླ།, or just Menla), Medicine King, Medicine Guru, Yaoshifo (藥師佛 Chinese name), Nyorai or Yakushi (in Japan 薬師, 薬師如来), Yaksabul or Yaksayeorae (약사불, 약사여래 in Korea)or Lapis Luzuli Buddha.

The Twelve Vows

The twelve vows taken by Baishajyaguru, while he was a Bodhisattva, before he became a Buddha, are the key to understanding the unrestrained and growing popularity of the Lapus Lazuli Buddha. Just remembering his name and his vows brings healing. Reading the twelve vows is also a healing experience. Reciting the Medicine Guru sutra is also very powerful. He selflessly swore:

1. I vow that my body shall shine as beams of brilliant light on this infinite and boundless world, showering on all beings, getting rid of their ignorance and worries with my teachings. May all beings be like me, with a perfect status and character, upright mind and soul, and finally attaining enlightenment like the Buddha.

2. I vow that my body be like crystal, pure and flawless, radiating rays of splendid light to every corner, brightening up and enlightening all beings with wisdom. With the blessings of compassion, may all beings strengthen their spiritual power and physical energy, so that they could fulfil their dreams in the right track.

3. I vow that I shall grant by means of boundless wisdom, all beings with the inexhaustible things that they require, and relieving them from all pains and guilt resulting from materialistic desires. Although clothing, food, accommodation and transport are essentials, it should be utilised wisely as well. Besides self-consumption, the remaining should be generously shared with the community so that all could live harmoniously together.

4. I vow to lead those who have gone astray back to the path of righteousness. Let them be corrected and returned to the Buddha way for enlightenment.

5. I vow that I shall enable all sentient beings to observe precepts for spiritual purity and moral conduct. Should there be any relapse or violation, they shall be guided for repentance. Provided they truly regret their wrong-doings, and vow for a change with constant prayers and strong faith in the Buddha, they could receive the rays of forgiveness, recover their lost moral and purity.

6. I vow that all beings who are physically disabled or sick in all aspects be blessed with good health, both physically and mentally. All who pays homage to Buddha faithfully will be blessed.

7. I vow to relieve all pain and poverty of the very sick and poor. The sick be cured, the helpless be helped, the poor be assisted.

8. I vow to help women who are undergoing sufferings and tortures and seeking for transformation into men. By hearing my name, paying homage and praying, their wishes would be granted and ultimately attain Buddhahood.

9. I vow to free all beings from evil thoughts and its control. I shall lead them onto the path of light through inculcating them with righteousness and honour so that they will walk the Buddha way.

10. I vow to save prisoners who have genuinely repented and victims of natural disasters. Those who are sincere will be blessed by my supreme powers and be freed from sufferings.

Visualize a beautiful Lapis Lazuli blue-coloured Medicine Buddha.

11. I vow to save those who suffer from starvation and those who committed crime to obtain food. If they hear my name and faithfully cherish it, I shall lead them to the advantages of Dharma and favour them with best food and eventually lead a tranquil and happy life.

12. I vow to save those who suffer from poverty, tormented by mosquitoes and wasps day and night. If they come across my name, cherish it with sincerity and practise dharma to strengthen their merits, they will be able to achieve their wishes.

Who couldn’t feel drawn to a Buddha willing to help us with such powerful vows, simply by virtue of calling his name?

Medicine Buddha’s mantra in Tibetan Script. Transliterated, it is pronounced: Tayata Om Bhekandze Bhekandze Maha Bhekandze Raja Samudgate Soha.

Other Names of Medicine Buddha

There are several “Medicine Buddhas”—seven, plus Shakyamuni Himself as the eighth, each separately honoured and named, but where one Medicine Buddha is practiced as a solitary meditation, normally this is Bhaisajyaguru Vaiduryaprabharaja (भैषज्यगुरुवैडूर्यप्रभाराज)—the Medicine Guru of Lapis Lazuli Light. His pure land is in the east, and is called Vaiduryanirbhasa, or pure Lapis Lazuli Land. He might also be known as Sanye Menla (Tibetan སངས་རྒྱས་སྨན་བླ།, or just Menla), Medicine King, Medicine Guru, Yaoshifo (藥師佛 Chinese name), Nyorai or Yakushi (in Japan 薬師, 薬師如来), Yaksabul or Yaksayeorae (약사불, 약사여래 in Korea)or Lapis Luzuli Buddha. In many practices, seven or eight Medicine Gurus are honoured.

Lapis Lazuli Medicine Buddha, is a beloved healing Buddha. Bhaisajyaguru made 12 vows when he was still a Bodhisattva. Simply calling his name brings healing.

The Seven or Eight Medicine Buddhas

The Seven Medicine Buddhas names in English are a powerful and lovely poetic expression in and of themselves.:

• Bhaisajyaguru: Tathagatha Medicine Guru Lapis Lazuli King
• Abhiyaraja: Tathagatha King of Clear Knowing
• Dharmakirtisagara: Tathagatha Melodious Ocean of Dharma Proclaimed
• Asokottamasriraja: Tathagatha Supreme Glory Free From Sorrow
• Suvarnabhadradravimala: Tathagatha Stainless Excellent Gold
• Svaragosaraja: Tathagatha King of Melodious Sound
• Suparikirti-tanamasriraja: Tathagatha Glorious Renown of Excellent Signs

The eighth is Shakyamuni Buddha, the historical Buddha of our era—who taught us the Dharma. When chanting the praises, I prefer the poetic Enlish names to the Sankrit, just because of the beautiful descriptions. In a full practice session or a puja, each of the Buddhas would receive His own praise. As you visualize each of the Buddhas you prostrate and make envisioned offerings.

 An important Medicine Buddha healing event with H.E. Zasep Rinpoche

Related Stories and Videos:

• Medicine Buddha guided meditation video with H.E. Zasep Rinpoche
• Medicine Buddha chanting by Yoko Dharma
• Illness and Cancer Advice: Healing teaching video: Medicine Buddha and Black Manjushri

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