The benefits of Avalokiteśvara Name-mantra—A guidance talk

(This transcript is of a guidance talk by His Eminence Prof. Samdhong Rinpoche on The Benefits of Avalokiteśvara Name-mantra, oṁ maṇi padmé hūṁ, via webcast on 29 July 2020, as a part of a series of guidance talks, via webcast, in July – August 2020, on spiritual practices requested by others.)

I’ve been asked to speak briefly today on the benefits of Ārya Avalokiteśvara Name-mantra, the six-syllable Maṇi,* oṁ maṇi padmé hūṁ mantra. The benefits and the word meanings of the six-syllable Maṇi are very vast, so it would be little difficult to speak on it briefly in a short time. Nonetheless, in the Tibetan society—not only in the Tibetan society, rather there are among the followers of Tibetan Buddhism many who daily recite Maṇi, and it seems there are many who think that it would be beneficial to those who, among those followers, did not have extensive learning on the major texts if they know its meanings and the benefits. I shall therefore endeavour to speak briefly on it.

(*Transcript Note: In the Tibetan vernacular, Avalokiteśvara Name-mantra, oṁ maṇi padmé hūṁ, is called “Maṇi” {pronounced as Māṇi}, from the word maṇi {gem, jewel} in the mantra. Here in the transcript this expression is retained, and all mentions of Maṇi refer to the mantra oṁ maṇi padmé hūṁ.)

The reason Maṇi has become greatly beneficial and greatly precious (greatly holy/sublime) is because it is the Name-mantra of Ārya Avalokiteśvara. Ārya Avalokiteśvara is a Buddha who had in actuality attained Buddhahood so many aeons ago. From the time of generating enlightenment mind [pledge, bodhicitta commitment] Ārya Avalokiteśvara prayed that all its deeds of the Body, Speech, Mind, excellent qualities and benevolent deeds may not become not for sentient beings’ welfare, and moreover, its Name be blessed by all Buddhas that whoever calls the Name would make the addressing the cause and factor for them to complete great waves of the multitude of merits and get purified of vast multitude of negativities and non-virtues. Such was the power of the enlightenment mind generated.

Even after having attained Buddhahood Ārya Avalokiteśvara assumed the mode as a bodhisattva and stays as a foremost scion, foremost disciple, of most of the Buddhas in this universe to the extent of the space, asking questions and engaging at discussions. Say, with our Teacher, the fourth Guide, Shakyamuni Buddha, when giving the great vehicle discourses (mahāyana sūtras) Avalokiteśvara was present as a retinue at most of them. In general, there are ‘the eight close scions’, the eight special bodhisattvas who were present in the retinues of Buddha Shakyamuni; they were all bodhisattvas of celestial aspect.

As such, during most of the turning of Dharma Wheel, during most of giving of teachings by Buddha Shakyamuni—especially during most discourses of the middle and the last turning of Dharma Wheel— Avalokiteśvara was present as the main retinue; in the Perfection of Wisdom Sūtras so many are participations by Avalokiteśvara. Because since the initial generating of enlightenment mind and when accumulating [the two] multitudes the enlightenment mind determination was of so great waves that even though assuming the mode as a bodhisattva Ārya Avalokiteśvara’s reach of benevolent deeds apparently are greater than of the Buddha’s. In The Sublime Teachings White Lotus Sūtra (Saddharmapuṇḍarīka-sūtra), when bodhisattva Akśyamati asked the Buddha why bodhisattvas Avalokita (Chenrezig, Gazing by Eyes) is called “Avalokiteśvara” (Chenrezig–wangchūk, The Powerfully Rich Gazing by Eyes), what are the distinct attributes Avalokiteśvara has which other bodhisattvas do not, Buddha said that, since the time of generating enlightenment mind Avalokiteśvara pledged to always look (gaze) by the eyes of compassion at all wandering beings, that there be no time of not looking, and prayed that also merely by its Name (Avalokiteśvara) wandering beings’ welfare be accomplished in great waves; for generating such enlightenment mind determination and praying thus, was named as “Avalokiteśvara” (“The Powerfully Rich Gazing by Eyes”), the One Powerful in accomplishing wandering beings’ welfare. In general, there are such inconceivable great attributes with Avalokiteśvara.

In particular, for the beings of The Land of Snowy Mountains, Tibet, there is a special connection by karma and prayers. As there is a special connection by karma and prayers with Avalokiteśvara for all who are Tibetans, for all wandering beings born in The Land of Snows, Tibet, therefore Tibet is called “the realm to be tamed by Avalokiteśvara”. Countless aeons ago, when generating enlightenment mind Avalokiteśvara (Chenrezig) chose this Land of Snows, and more so during the time of the fourth Guide (the fourth Buddha, Shakyamuni) for the teachings of the fourth Guide to remain flourishing forth till to the end of the last five-hundred phase Avalokiteśvara chose The Land of Snows as the realm to be tamed, the region to be cared for. Not only taken under care as the realm to be tamed, the realm to be cared for, that there flourish—and endure and be maintained till the end of the last five-hundred phase—in this realm to be tamed the fourth Guide’s complete teachings, comprising of the three vehicles and the four classes of Tantra, in their entirety and without mistakes.

Because of having generated the mind and having prayed thus, from the initial propagating of human species in Tibet until the sublime teachings have become well established [in the country Avalokiteśvara, Chenrezig, has led Tibet]; particularly, improving and producing of the Tibetan language were done for translating into Tibetan, in entirety and without errors, Buddha’s Teachings which were in the four great languages—particularly in Sanskrit—of India, that the Tibetan language was made of equal standard, or even higher, to Sanskrit language, so that the teachings could be translated into Tibetan. They came about from Avalokiteśvara’s enlightened deeds. Due to that, although at present there are in the world many places where Buddha’s teachings—in Spoken Words and in realizations—are prevalent, yet it is solely Tibet (i.e. in Tibetan Buddhism) which has the Teachings in their entirety: of Sūtra and Mantra, the three vehicles and the four classes of Tantra, the Spoken Words of Tripiṭaka are extant in written texts and their retention-maintaining-and-promoting through study-reflection-and-meditation & explaining-debating-and-writing are prevalent, that also the instructions originating in Buddha and transmitted from ‘mouth-to-mouth’ up to one’s Lama (Teacher) are still extant without decline, only in Tibet. With the Teachings of the present fourth Guide, where at present the complete Teachings of the spoken and the realized kinds are prevalent, and the situation where the three vehicles could be verified through reasoning and be retained, maintained and made flourishing forth, are solely in Tibet (Tibetan Buddhism) and the spoken teachings (āgama) available in Tibetan language. These are not words of bias, rather they are factual that can be known to be so by anyone if one looks into them.

In other countries where Buddha’s Teachings have flourished how much of the Spoken Teachings, Buddha’s Words Transmitted, are extant—the realized teachings are something difficult for us to assess; and with the Spoken Teachings how are study, reflection and meditation being done on them, how are the verification through reasoning on them being done; if one looks into those, there is not anywhere at all like that of Tibet (Tibetan Buddhism). Such are the outcomes of Tibet being Avalokiteśvara’s specific realm of care. As such, because of past karma and merits, for those born in Tibet, persons born in the lineage of Tibetan race, there is a special connection karmically and by prayers with Avalokiteśvara (Chenrezig), and so if we recite Maṇi there would be far greater benefits obtained by the power of prayers and samaya-purity of faith.

It is advised that merely calling by Avalokiteśvara’s Name there would be the benefits of getting saved from the eight fears and so forth. Accordingly, for saying of Avalokiteśvara’s Name, for recollection of the Name, for reciting verbally the Name, there is oṁ maṇi padmé hūṁ, the six-syllable dhāranī (retention sacred sound); it is also called as “Maṇi six-syllable”, as it is a mantra formed of six syllables. That is how Avalokiteśvara’s Name mantra has become greatly important.

(The mantra’s meanings)

In terms of its meanings the Name mantra is very vast. If one looks into what are mentioned in the Sūtras and Tantras of Avalokiteśvara it is said that into this dhāranī mantra of the six syllables are contained all the essence of the eighty-four thousand heaps of Teachings. How all the pivotal meanings of the eighty-four thousand heaps (aggregates) of teachings are contained in it is that all the pivotal meanings of the eighty-four thousand heaps of teachings are inclusive to the three-part base, path and result, or in other words, the complete presentation of the path for traversing to Buddhahood; and all these are shown in entirety, or could be shown in entirety, by oṁ maṇi padmé hūṁ, the six-syllables.

Generally, oṁ is considered as the lead to all mantras that are in Sanskrit language. If there were no oṁ at the beginning the mantra would be considered as incomplete in its limbs. The meaning of oṁ is that it is a sound formed of three syllables: a, o and ma. The three syllables joined into one forms the sound oṁ, which has the word meaning, or the speech meaning (ṅag don), in Tibetan, rab tu bsṅag pa, rābtu ngākpa, much admired, in Sanskrit pranāma, where pra means much, nāma means to prostrate or to bow or to show expressions of respect, to show respect. That is merely the speech meaning. In meaning, the three syllables symbolise, 1) during base time practitioner’s body, speech and mind, the three, 2) during path time the body, speech and mind of the path time, and 3) during result time Buddha’s Body, Speech and Mind, or it can be said that they symbolize the three Bodies/States of Buddhahood (Dharmakāya, Saṁbhogakāya and Nirmāṇakāya), thus the entire states of the base, path and result are symbolized by the three syllables. For the blessings of Buddha’s Body, Speech and Mind to enter one’s body, speech and mind the breathing-like process is when one says by one’s speech the word oṁ.

“maṇi padmé” is the actual Name of Avalokiteśvara. “maṇi”, when translated, means norbu (jewel**) in Tibetan, and “padma” is translated into Tibetan as pad ma (lotus), the word padma (pema) has become established in Tibetan, it has been imported into Tibetan. Past lotsawa-translators did not translate into Tibetan the names of places, persons, flowers—and so on, many words of specific things’ names—rather it was seen convenient if such words were simply taken into Tibetan as they are, without translating them. For instance, with names of persons, say, “kōṇḍṇan” is left intact in Tibetan as kōṇḍinya, and padma as pad ma. When written, in Sanskrit the word padma पद्म is written with ma म stacked below daद, whereas in Tibetan the word is written in non-stacked way, as pad and ma པད་མ་, with a space dot in-between; such variant systems came about, yet in meaning, it is the name for lotus flower.

(**Transcript Note: Since ‘Jewel’ in this context is seen widely used in English it is retained here, in place of otherwise more closer word gem. This applies the same with all mention of ‘jewel’ in this Name mantra.)

The reason Avalokiteśvara is called by the name “norbu padma”, “maṇi padma” (Jewel Lotus), is that, maṇi (jewel) shows the method part, the great compassion, and padma (lotus) shows the wisdom part, since it is through the combination of method and wisdom that one has to purify the two obscurations and attain Buddhahood, and thus to symbolize that the path for attaining Buddhahod has to be the combination of method and wisdom Avalokiteśvara’s Name is maṇi padma (Jewel Lotus), the two words symbolizing as such.

In the context of the Perfection Vehicle, the common vehicle, the method is the great compassion and bodhisattvas’ practices—the six perfections and so forth—and wisdom is the knowledge realizing the meaning of emptiness, they are thus what are meant by the twin method and wisdom. When this is applied to Mantra (Tantric context) the meaning is similar to that of evaṁ; maṇi (jewel) refers to the method great bliss, and padma (lotus) refers to the wisdom emptiness, thus symbolizing the twin method and wisdom of the Mantra path. Likewise, also in Mantra there are the four classes of Tantra, and if explained according to the respective classes of Tantra, in the lower Tantras the meanings of maṇi padma symbolize yoga with characteristics and yoga without characteristics; in the highest Mantra (the highest yoga Tantra) they symbolize generation stage and completion stage, or illusory body and clear light., or the method great bliss and the wisdom emptiness.

The other reason Avalokiteśvara, Chenrezig, is greatly important is that the entity of the great compassion in the Minds of all Buddhas of the three times (past, present and future) appearing as a Being, with face and hands, is Avalokiteśvara. In going to achieve Buddhahood the important thing at all three stages—in the beginning, when training on the path and at the end in attaining Buddhahood—as was said by the splendid Chandrakirti. The path to Buddha and the state as Buddha come about with dependence on the great compassion; due to the compassionate great compassion feeling unbearable about sentient beings tormented by sufferings there arises the exalted thought (adhyāśaya, superior intention), the intention to remove sentient beings’ sufferings and to achieve happiness for them, and with that intention, the exalted thought, attaining of Buddhahood is indispensable for accomplishing of sentient beings’ welfare, and it is the great compassion which makes one enter the means for attaining Buddhahood.

The initial generating of enlightenment mind (bodhicitta) is out of the great compassion, and in the middle to train on the path of bodhisattva practices of the six perfections and so on is through the inspiration of the great compassion, and at the end when becoming enlightened to enact spontaneously-accomplishing continuous Buddha deeds of achieving of wandering beings’ welfare is by the power of the great compassion. In such a way, because there is nothing superior to the great compassion in the beginning, the middle and at the end in achieving Buddhahood, and since Ārya Avalokiteśvara is the self-form (self-appearance), the manifest form, of all the Buddhas’ compassion, that Ārya Avalokiteśvara does deeds of great waves, in the manner of side-assistance, in making Buddhas’ deeds to reach the trainees (sentient beings), “Jewel Lotus” “maṇi padma” was the Name conferred. Since “Jewel Lotus” shows the complete path of method and wisdom, so there are no modes of teachings of Buddha not inclusive to them, and that is the meaning in saying that into these two words are included the entire meanings of the eighty-four thousand heaps of teachings.

“hūṁ” is like a word for beseeching, entreaty. That it is not said as “oṁ maṇi padma hūṁ”, rather as “oṁ maṇi padmé hūṁ”, that there is an é sound added as the life (the vowel) [to the word padma, becoming pad mé], is adding of the particle for interjection. When the mantra is translated straight into Tibetan it has the meaning kye norbu padma, dāgla ku sūng thūk kyi ngodub tsoldu sol (kye nor bu pad ma, bdag la sku gsuṅ thugs kyi dṅos grub stsol du gsol), O Jewel Lotus, please bestow upon me attainments (realisations, siddhis) of [Your] Body, Speech and Mind!

When oṁ maṇi padmé hūṁ—where the é of “padmé” is to serve as a word for interjection, for addressing—is translated into Tibetan “oṁ” is the lead of the mantra; “maṇi padma” is Avalokiteśvara’s Name—“mé” is the interjection word; “hūṁ” means please bestow the attainments of Body, Speech and Mind! “hūṁ” is a word for supplication, and a word for concluding a mantra, and as such it is attached to the mantra.

That is the meaning, if much abridged, of the six-syllable Maṇi. In general, the six syllables symbolize the five lineages of Victorious Ones (Buddhas), with the sixth lineage Victorious Vajradhara. Similarly, they symbolize the five pristine consciousnesses of Buddha ground (Buddha state) and the sixth Pristine Consciousness of Omniscience. There are thus many symbolic meanings. If one does not remember in much details and extensively its meanings, nonetheless if one recites by thinking, May Avalokiteśvara, holding a jewel and a lotus, please bestow me attainments!, then that would exactly make meaningful the reciting of the Name mantra.

Avalokiteśvara is the embodiment of method and wisdom, and has the Name Jewel Lotus; accordingly, in the hands too Avalokiteśvara has both jewel and lotus, as the hands characteristics. In general, with Avalokiteśvara’s physical aspects, there are various aspects, of peace and wrath, varying into those with one-face-and-two-hands up to those with a-thousand-hands-and-thousand-eyes, various aspects of peace and wrath. In the Mantra (Tantra) context there are various aspects of Avalokiteśvara according to each of the four classes of Tantra; and also in Tibet, so many are the cycles of Avalokiteśvara teachings, in treasure teachings (gter ma, terma) and pure-vision teachings (dag snaṅ, dāknāng), and so on. Avalokiteśvara is generally also called as “Puṇḍarīkadhara”, “Śuklapadmadhara” (Tib: Paedkarchangwa, pad dkar ḥchaṅ wa, “Holding White Lotus”). The four-handed Avalokiteśvara, for instance, has in the first two hands in thumbs-joined mode and at their centre, holding a jewel; of the remaining two hands, the right holds a recital-rosary and in the left a lotus flower. Avalokiteśvara of one-hand-and-two-hands aspect has a jewel and a lotus as the hands characteristics (i.e., things in the hands). Thus in terms of hands characteristics “maṇi padma” (jewel lotus) become the factors for being aware of Avalokiteśvara’s physical aspect.

(The benefits)

By being aware of Avalokiteśvara’s physical aspect, and with presence of faith, if one recites this dhāranī mantra oṁ maṇi padmé hūṁ there would be inconceivably great benefits. So many are Sūtras and Tantras taught by Buddha where the benefits have been mentioned. For instance, there are “the twenty-one Sūtras and Tantras of Avalokiteśvara”, which were among the initial scriptures translated in Tibet. In all of them are Avalokiteśvara’s dhāraṇī, Avalokiteśvara’s mantra, in varying contexts of each of the specific class of Tantra, and details on the benefits of reciting the six syllables. Of Buddha’s discourses, there are Karaṇḍavyūha-sūtra (The Basket Top Arrayed Sūtra); Padmamukuṭa-tantra, Tantra of Lotus Crown; Ṣaḍāksarā-sūtra (Sūtra of The Six Syllables); Saddharmapuṇḍarīka-sūtra (The Sublime Teachings White Lotus Sūtra), and so forth, where the benefits are shown very extensively. Of the Tibetan texts, in Māṇi Kabūm (maṇi bkaḥ ḥbum; Spoken Teachings on Maṇi) there is very extensive explanation of Maṇi and its benefits. If you are able to look into them you would be able to know the benefits.

To say briefly about the benefits as mentioned in the twenty-fourth chapter of The Sublime Teachings White Lotus Sūtra, as I said earlier, when bodhisattva Aksyamati submitted the question to Buddha as regards meaning of the Name “Avalokiteśvara” and its benefits, what Buddha said was that, equal to the sands of sixty-two Gangā rivers—sands of sixty-two Gangā rivers are so many, how many sands there would be in just one Gangā river—if one calls the Names of that many Buddhas, they would be of the same benefits and merits of that of calling Avalokiteśvara’s Name once. The placing of the measurement is so amazingly immense. Because of the power of the Name having been blessed by the Buddha before whom Avalokiteśvara generated enlightenment mind even saying once Avalokiteśvara’s Name would be equal to saying the Names of Buddhas equal to the number of sands of sixty-two Gangā’s. This represents the amount of merits, if one were to assess. Accordingly, His Holiness the Seventh Dalai Lama Gyalchog Kalsang Gyatso said in A Praise to The Exalted [Ārya Lokeśvara]:

Even Your Name is blessed that whoever hears it will have fears subsided;
Guided by The Sage’s words of truth, “Deeds of devotion to countless Buddhas
“Are equalled in results by mere retention of Your Name,”

The measure of how much great waves of benefits there would be can be seen in those lines. Then, if other benefits mentioned in Māṇi Kabūm (maṇi bkaḥ ḥbum; Spoken Teachings on Maṇi) and others are summarized: as regards the benefits of saying a Name mantra, one needs to look at from two sides: 1) how much capability is there for purifying negativities and obscurations and 2) how much capability is there for accumulating merits. As for the latter, it is as said, “Deeds of devotion to countless Buddhas/ Are equalled in results by mere retention of Your Name/”, and the advice that saying the Names of Buddhas equal in number to that of the sands of sixty-two Gangā rivers would be equalled by the merits in saying a single Name of Avalokiteśvara.

In terms of purifying negativities, persons who have committed the five gapless actions (the five most grave non-virtuous actions), persons who have individual liberation vow’s (pratimokśa vow’s) concealed downfall, and likewise those who sell Buddha images (statues, paintings, etc.) and so forth—such persons that have committed grave negative actions would have their negativities and obscurations purified by reciting Maṇi; the accounts of persons who had purification taken place are many in Sūtras and Tantras on Avalokiteśvara, and in Māṇi Kabūm and others, which if one looks into one would see that in terms of the power in purifying negativities there is nothing lacking.

Also, in terms of accumulating merits, it is said that reciting of Maṇi has in completeness the practices of all six perfections. The benefits of the six syllables of oṁ maṇi padmé hūṁ are that, oṁ corresponds to the perfection of generosity, and then with the syllables thereafter the practices of the perfection of morality, the perfection of patience, the perfection of diligence, the perfection of meditative concentration and the perfection of wisdom. Likewise, in terms of gaining attainments (realizations, siddhis), by reciting the six syllables one gains the supreme attainment, the common attainments, the attainment of sicknesses and malicious attacks subsiding, the attainment of increase of lifespan and merits, the attainment of increase of food & wealth and drawing in beings under one’s control, the attainment of defeating foes and interferers—thus the six attainments of the four activities of pacification, increase, control and wrath. Similarly, in terms of eschewing afflictions, by reciting the six syllables there would be the benefits of being able to remove the six root afflictions, and the six fears arising from the six root afflictions.

By thinking of such inconceivable benefits of the capabilities in accumulating multitude of merits and purifying obscurations if one is able to recite Maṇi even once ‘along by on the side’ one would be so greatly fortunate and greatly meritorious. As I said earlier, it is an inconceivable situation that reciting once the Name of Avalokiteśvara would have the equal multitude of merits in reciting the Names of Buddhas equal in number to the sands of sixty-two Gangā rivers. We can therefore assess how much great merits would be accumulated if we are able to recite Maṇi even once. Being aware of such benefits one needs to recite Maṇi.

(The way of reciting Maṇi)

Now, as regards the way of reciting Maṇi, there are various ways. If one has the time and able to do so, do Avalokiteśvara self-generation, or the rites of nyung-ney (smyuṅ gnas, abiding by fasting), or any of the various methods of achieving (sādhana) Avalokiteśvara; in accordance with the aspects of Avalokiteśvara there are in each class of Tantra corresponding achieving methods. With reliance on Avalokiteśvara deity yoga if one is able to recite Avalokiteśvara’s mantra there would be the virtue of being able to do the practices of the two stages (generation and completion stage) along with reciting the mantra.

If one is not able to do so, that one has not studied the major texts, or that one even cannot read and write—there are perhaps nobody who cannot say Maṇi [mantra]—one first do any of the extensive or abridged achieving method (sādhana) of Avalokiteśvara, and visualize (‘meditate on’) Avalokiteśvara up in the space at the front and view as inseparable from one’s Teacher, or on one’s crown of head, and so on; if, through Avalokiteśvara guru-yoga (Teacher-integrated practice) one recites Maṇi it would be good. If one is not able to do even that, then, for supplicating to Avalokiteśvara one recites the verse:

kyon gi mā goe ku dok kār
zong sāng gyae kyi u la gyan
thūk jei chen gyi dro la zig
chen rey zig la chāk tsāg tsal lo

White is Your physical colour not stained by faults,
The Completely Enlightened One adorns Your head;
By the eyes of compassion You gaze at wandering beings:
To You, O Avalokiteśvara, I prostrate!

Or one may recite the verse:

chāk tong khor loi gyūr pai gyal po tong
chen tong kal pa zāng poi sāng gyae tong
gāng la gāng dul dhe la dhe ton pa
tsūn pa chen rey zig la chāk tsal lo

The thousand arms the thousand monarchs,
The thousand eyes the thousand Buddhas of the Fortunae Aeon,
You appear in [aspects] whichever that would best tame [the beings]:
To You, O Inspiring Avalokiteśvara, I prostrate!

Thereafter one recites the six-syllable Maṇi. It would be alright to recite using a rosary, for counting, or without a rosary, rather reciting it whenever one is able to, along by on the side while going about with daily activities. Counting is done by those who are doing an approaching (retreat) to measure whether or not they have reached the tally. Even for those not doing an approaching, counting may be done for the purpose of rejoicing, thinking that one has been able to do such many recitations. When reciting the six syllables there is nothing mandatory to have a rosary and to count. As such, while walking, while working, even when going to sleep if one falls asleep, reciting, there would be the difference of the sleep becoming virtuous. As such, during any of the activities of going, walking, sleeping and sitting the mantra that one can recite is the six-syllable mantra.

With the way of reciting the six syllables, there is one manner where it is recited as “oṁ maṇi padmé hūṁ”, and some say it as “oṁ maṇi padmé hūṁ hrī”, with seven syllables. “oṁ maṇi padmé hūṁ hrī” is when Amitābha and Avalokiteśvara practices (rites) are done combined, where hrī, the essence syllable of Amitābha, is joined around by the six syllables of Maṇi, as a supplement, and recited thus. Otherwise, in general, in all Sūtras and Tantras the Name mantra of Avalokiteśvara is described as “the six syllables”. It is alright to recite as oṁ maṇi padmé hūṁ, without saying the word “hrī”.

Recite thus and at the end the dedication verse:

gae wa dhi yi nyūr du dāk
chen rey zig wāng drūb gyūr nae
dro wa chig kyāng ma lue par
dhe yi sa la goe par shok

By these virtues may I soon
Achieve Avalokiteśvara,
And place to its state
All wanderers, leaving none.

By these virtues (merits) from reciting Maṇi may one attain Avalokiteśvara and with dependence on that be able to place all sentient beings to the state of Avalokiteśvara. One may also recite the verse:

jāng chū sems chok rin po chey
ma kyae pa nām kyae gyūr chig
kyae pa nyām pa mae pa yi
gong nae gong du phel wār shok

May the supreme precious enlightenment minds
Not arisen may arise,
Those arisen may without decline
Enhance higher and higher.

Since Avalokiteśvara is a deity of compassion, if one recites the verse there certainly would be the benefits of arising in one’s mind enlightenment mind (bodhicitta) and the great compassion. If one does so, the practice would become certainly present complete with preparation, the actual and the conclusion. With reciting of Maṇi very few are persons who do so with a motive for this life’s interests. As His Holiness the Dalai Lama often says, with the Name mantras of other deities, or reading of Sūtras, it is possible that somebody may recite with the motive for this life’s interests; for example, Tārā Praise may be done for subsiding of obstacles to life, for success with business, to be able to have children; there are those who recite Tārā Praise for such aims. Leave aside others, also with Mother Perfection of Wisdom Sūtras, say, with The Essence of Perfection of Wisdom Sūtra (Prañjāpāramitāhṛdyamsūtram) it is seen used for removing this life’s obstacles, through the rites of “The Essence of Wisdom Repelling Māra-malicious beings”. There are almost nobody who says, “I’ll recite Maṇi for business to go successfully”, “I’ll recite Maṇi for not to have sicknesses, to have a long life”, and so on. As such, with Maṇi, naturally due to the power of enlightenment mind determination and prayers there is the difference that the thoughts of this life’s interests do not occur with it.

Nonetheless, one still certainly has to set one’s motive, thinking that it is for the welfare of all sentient beings, and at the end it is important to do well the dedication. In particular, with The Snowy Land Tibet, even children and illiterate people are naturally able to recite Maṇi, which is a sign of a definite connection by karma and prayers with Avalokiteśvara. It would be, therefore, greatly virtuous if everybody could recite Maṇi.

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(The video recording, in Tibetan, of this guidance talk can be viewed at this link:)

https://www.facebook.com/Samdhongrinpoche%20/videos/2324084981071493