{"id":2384,"date":"2020-08-26T01:06:15","date_gmt":"2020-08-25T19:36:15","guid":{"rendered":"https:\/\/samdhongrinpoche.com\/en\/?p=2384"},"modified":"2020-09-01T19:59:39","modified_gmt":"2020-09-01T14:29:39","slug":"the-benefits-of-avalokitesvara-name-mantra-a-guidance-talk","status":"publish","type":"post","link":"https:\/\/samdhongrinpoche.com\/en\/the-benefits-of-avalokitesvara-name-mantra-a-guidance-talk\/","title":{"rendered":"The benefits of Avalokite\u015bvara Name-mantra\u2014A guidance talk"},"content":{"rendered":"

(This transcript is of a guidance talk by<\/em> His Eminence Prof. Samdhong Rinpoche<\/strong> on<\/em> The Benefits of Avalokite\u015bvara Name-mantra, o<\/em>\u1e41<\/em> ma<\/em>\u1e47<\/em>i padm\u00e9 h\u016b<\/em>\u1e41<\/em>, via webcast on 29 July 2020, as a part of a series of guidance talks, via webcast, in July \u2013 August 2020, on spiritual practices requested by others<\/em>.)<\/p>\n

\"\"<\/a><\/p>\n

I\u2019ve been asked to speak briefly today on the benefits of \u0100rya Avalokite\u015bvara Name-mantra, the six-syllable Ma<\/em>\u1e47<\/em>i<\/em>,* o<\/em>\u1e41<\/em> ma<\/em>\u1e47<\/em>i padm\u00e9 h\u016b<\/em>\u1e41<\/em> mantra. The benefits and the word meanings of the six-syllable Ma<\/em>\u1e47<\/em>i<\/em> are very vast, so it would be little difficult to speak on it briefly in a short time. Nonetheless, in the Tibetan society\u2014not only in the Tibetan society, rather there are among the followers of Tibetan Buddhism many who daily recite Ma<\/em>\u1e47<\/em>i<\/em>, 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.<\/p>\n

(*Transcript Note: In the Tibetan vernacular, Avalokite\u015bvara Name-mantra, o<\/em>\u1e41<\/em> ma<\/em>\u1e47<\/em>i padm\u00e9 h\u016b<\/em>\u1e41<\/em>, is called \u201cMa<\/em>\u1e47<\/em>i\u201d {pronounced as M\u0101<\/em>\u1e47<\/em>i}, from the word ma<\/em>\u1e47<\/em>i {gem<\/em>, jewel} in the mantra. Here in the transcript this expression is retained, and all mentions of Ma<\/em>\u1e47<\/em>i refer to the mantra o<\/em>\u1e41<\/em> ma<\/em>\u1e47<\/em>i padm\u00e9 h\u016b<\/em>\u1e41<\/em>.<\/em>)<\/p>\n

The reason Ma<\/em>\u1e47<\/em>i<\/em> has become greatly beneficial and greatly precious (greatly holy\/sublime) is because it is the Name-mantra of \u0100rya Avalokite\u015bvara. \u0100rya Avalokite\u015bvara is a Buddha who had in actuality attained Buddhahood so many aeons ago. From the time of generating enlightenment mind<\/em> [pledge, bodhicitta<\/em> commitment] \u0100rya Avalokite\u015bvara prayed that all its deeds of the Body, Speech, Mind, excellent qualities<\/em> and benevolent deeds<\/em> may not become not for sentient beings\u2019 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<\/em> generated.<\/p>\n

Even after having attained Buddhahood \u0100rya Avalokite\u015bvara 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 (mah\u0101yana s\u016btras<\/em>) Avalokite\u015bvara was present as a retinue at most of them. In general, there are \u2018the eight close scions\u2019, the eight special bodhisattvas who were present in the retinues of Buddha Shakyamuni; they were all bodhisattvas of celestial aspect.<\/p>\n

As such, during most of the turning of Dharma Wheel, during most of giving of teachings by Buddha Shakyamuni\u2014especially during most discourses of the middle and the last turning of Dharma Wheel\u2014 Avalokite\u015bvara was present as the main retinue; in the Perfection of Wisdom S\u016btras so many are participations by Avalokite\u015bvara. 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 \u0100rya Avalokite\u015bvara\u2019s reach of benevolent deeds apparently are greater than of the Buddha\u2019s. In The Sublime Teachings White Lotus S\u016btra <\/em>(Saddharmapu\u1e47\u1e0dar\u012bka-s\u016btra<\/em>), when bodhisattva Ak\u015byamati asked the Buddha why bodhisattvas Avalokita (Chenrezig<\/em>, Gazing by Eyes) is called \u201cAvalokite\u015bvara\u201d (Chenrezig<\/em>–wangch\u016bk<\/em>, The Powerfully Rich Gazing by Eyes<\/em>), what are the distinct attributes Avalokite\u015bvara has which other bodhisattvas do not, Buddha said that, since the time of generating enlightenment mind<\/em> Avalokite\u015bvara 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 (Avalokite\u015bvara) wandering beings\u2019 welfare be accomplished in great waves; for generating such enlightenment mind<\/em> determination and praying thus, was named as \u201cAvalokite\u015bvara\u201d (\u201cThe Powerfully Rich Gazing by Eyes\u201d), the One Powerful in accomplishing wandering beings\u2019 welfare. In general, there are such inconceivable great attributes with Avalokite\u015bvara.<\/p>\n

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 Avalokite\u015bvara for all who are Tibetans, for all wandering beings born in The Land of Snows, Tibet, therefore Tibet is called \u201cthe realm to be tamed by Avalokite\u015bvara\u201d. Countless aeons ago, when generating enlightenment mind<\/em> Avalokite\u015bvara (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 Avalokite\u015bvara 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\u2014and endure and be maintained till the end of the last five-hundred phase\u2014in this realm to be tamed the fourth Guide\u2019s complete teachings, comprising of the three vehicles and the four classes of Tantra, in their entirety and without mistakes.<\/p>\n

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 Avalokite\u015bvara, Chenrezig, has led Tibet]; particularly, improving and producing of the Tibetan language were done for translating into Tibetan, in entirety and without errors, Buddha\u2019s Teachings which were in the four great languages\u2014particularly in Sanskrit\u2014of 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 Avalokite\u015bvara\u2019s enlightened deeds. Due to that, although at present there are in the world many places where Buddha\u2019s teachings\u2014in Spoken Words and in realizations\u2014are prevalent, yet it is solely Tibet (i.e. in Tibetan Buddhism) which has the Teachings in their entirety: of S\u016btra and Mantra, the three vehicles and the four classes of Tantra, the Spoken Words of Tripi\u1e6daka 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 \u2018mouth-to-mouth\u2019 up to one\u2019s 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 (\u0101gama<\/em>) 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.<\/p>\n

In other countries where Buddha\u2019s Teachings have flourished how much of the Spoken Teachings, Buddha\u2019s Words Transmitted, are extant\u2014the 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 Avalokite\u015bvara\u2019s 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 Avalokite\u015bvara (Chenrezig), and so if we recite Ma<\/em>\u1e47<\/em>i<\/em> there would be far greater benefits obtained by the power of prayers and samaya<\/em>-purity of faith.<\/p>\n

It is advised that merely calling by Avalokite\u015bvara\u2019s Name there would be the benefits of getting saved from the eight fears and so forth. Accordingly, for saying of Avalokite\u015bvara\u2019s Name, for recollection of the Name, for reciting verbally the Name, there is o<\/em>\u1e41<\/em> ma<\/em>\u1e47<\/em>i padm\u00e9 h\u016b<\/em>\u1e41<\/em>, the six-syllable dh\u0101ran\u012b<\/em> (retention sacred sound<\/em>); it is also called as \u201cMa<\/em>\u1e47<\/em>i<\/em> six-syllable\u201d, as it is a mantra formed of six syllables. That is how Avalokite\u015bvara\u2019s Name mantra has become greatly important.<\/p>\n

(The mantra\u2019s meanings<\/em>)<\/p>\n

In terms of its meanings the Name mantra is very vast. If one looks into what are mentioned in the S\u016btras and Tantras of Avalokite\u015bvara it is said that into this dh\u0101ran\u012b mantra<\/em> 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 o<\/em>\u1e41<\/em> ma<\/em>\u1e47<\/em>i padm\u00e9 h\u016b<\/em>\u1e41<\/em>, the six-syllables.<\/p>\n

Generally, o<\/em>\u1e41<\/em> is considered as the lead to all mantras that are in Sanskrit language. If there were no o<\/em>\u1e41<\/em> at the beginning the mantra would be considered as incomplete in its limbs. The meaning of o<\/em>\u1e41<\/em> is that it is a sound formed of three syllables: a<\/em>, o<\/em> and ma<\/em>. The three syllables joined into one forms the sound o<\/em>\u1e41<\/em>, which has the word meaning, or the speech meaning (\u1e45ag don<\/em>), in Tibetan, rab tu bs<\/em>\u1e45ag pa<\/em>, r\u0101btu ng\u0101kpa<\/em>, much admired<\/em>, in Sanskrit pran\u0101ma<\/em>, where pra<\/em> means much<\/em>, n\u0101ma<\/em> means to prostrate<\/em> or to bow<\/em> or to show expressions of respect<\/em>, to show respect. That is merely the speech meaning. In meaning, the three syllables symbolise, 1) during base time practitioner\u2019s 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\u2019s Body, Speech and Mind, or it can be said that they symbolize the three Bodies\/States of Buddhahood (Dharmak\u0101ya, Sa\u1e41bhogak\u0101ya and Nirm\u0101\u1e47ak\u0101ya), thus the entire states of the base, path and result are symbolized by the three syllables. For the blessings of Buddha\u2019s Body, Speech and Mind to enter one\u2019s body, speech and mind the breathing-like process is when one says by one\u2019s speech the word o\u1e41<\/em>.<\/p>\n

\u201cma<\/em>\u1e47<\/em>i padm\u00e9<\/em>\u201d is the actual Name of Avalokite\u015bvara. \u201cma<\/em>\u1e47<\/em>i<\/em>\u201d, when translated, means norbu<\/em> (jewel**) in Tibetan, and \u201cpadma<\/em>\u201d is translated into Tibetan as pad ma<\/em> (lotus), the word padma<\/em> (pema<\/em>) 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\u2014and so on, many words of specific things\u2019 names\u2014rather 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, \u201ck\u014d<\/em>\u1e47\u1e0d\u1e47<\/em>an<\/em>\u201d is left intact in Tibetan as k\u014d<\/em>\u1e47\u1e0dinya<\/em>, and padma<\/em> as pad ma<\/em>. When written, in Sanskrit the word padm<\/em>a<\/em> \u092a\u0926\u094d\u092e is written with ma<\/em> \u092e stacked below da<\/em>\u0926<\/em>, whereas in Tibetan the word is written in non-stacked way, as pad and ma \u0f54\u0f51\u0f0b\u0f58\u0f0b<\/strong>, with a space dot in-between; such variant systems came about, yet in meaning, it is the name for lotus flower.<\/p>\n

(**Transcript Note: Since \u2018Jewel\u2019 in this context is seen widely used in English it is retained here, in place of otherwise more closer word <\/em>gem. This applies the same with all mention of \u2018jewel\u2019 in this Name mantra.<\/em>)<\/p>\n

The reason Avalokite\u015bvara is called by the name \u201cnorbu<\/em> padma<\/em>\u201d, \u201cma<\/em>\u1e47<\/em>i padma<\/em>\u201d (Jewel Lotus<\/em>), is that, ma<\/em>\u1e47<\/em>i<\/em> (jewel) shows the method part, the great compassion, and padma<\/em> (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 Avalokite\u015bvara\u2019s Name is ma<\/em>\u1e47<\/em>i padma<\/em> (Jewel Lotus), the two words symbolizing as such.<\/p>\n

In the context of the Perfection Vehicle, the common vehicle, the method is the great compassion and bodhisattvas\u2019 practices\u2014the six perfections and so forth\u2014and 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 eva<\/em>\u1e41<\/em>; ma<\/em>\u1e47<\/em>i <\/em>(jewel) refers to the method great bliss, and padma<\/em> (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 ma<\/em>\u1e47<\/em>i padma<\/em> symbolize yoga with characteristics<\/em> and yoga without characteristics<\/em>; 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.<\/p>\n

The other reason Avalokite\u015bvara, 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 Avalokite\u015bvara. In going to achieve Buddhahood the important thing at all three stages\u2014in the beginning, when training on the path and at the end in attaining Buddhahood\u2014as 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 (adhy\u0101\u015baya<\/em>, superior intention), the intention to remove sentient beings\u2019 sufferings and to achieve happiness for them, and with that intention, the exalted thought, attaining of Buddhahood is indispensable for accomplishing of sentient beings\u2019 welfare, and it is the great compassion which makes one enter the means for attaining Buddhahood.<\/p>\n

The initial generating of enlightenment mind<\/em> (bodhicitta<\/em>) 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\u2019 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 \u0100rya Avalokite\u015bvara is the self-form (self-appearance), the manifest form, of all the Buddhas\u2019 compassion, that \u0100rya Avalokite\u015bvara does deeds of great waves, in the manner of side-assistance, in making Buddhas\u2019 deeds to reach the trainees (sentient beings), \u201cJewel Lotus\u201d \u201cma<\/em>\u1e47<\/em>i padma<\/em>\u201d was the Name conferred. Since \u201cJewel Lotus\u201d 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.<\/p>\n

\u201ch\u016b<\/em>\u1e41<\/em>\u201d is like a word for beseeching, entreaty. That it is not said as \u201co<\/em>\u1e41<\/em> ma<\/em>\u1e47<\/em>i padma h\u016b<\/em>\u1e41<\/em>\u201d, rather as \u201co<\/em>\u1e41<\/em> ma<\/em>\u1e47<\/em>i padm\u00e9 h\u016b<\/em>\u1e41<\/em>\u201d, that there is an \u00e9 <\/em>sound added as the life<\/em> (the vowel<\/em>) [to the word padma<\/em>, becoming pad m\u00e9<\/em>], is adding of the particle for interjection. When the mantra is translated straight into Tibetan it has the meaning kye norbu padma, d\u0101gla ku s\u016bng th\u016bk kyi ngodub tsoldu sol<\/em> (kye nor bu pad ma, bdag la sku gsu<\/em>\u1e45 thugs kyi <\/em>d<\/em>\u1e45os grub stsol du gsol<\/em>), O Jewel Lotus, please bestow upon me attainments (realisations, siddhis) of [Your] Body, Speech and Mind!<\/p>\n

When o<\/em>\u1e41<\/em> ma<\/em>\u1e47<\/em>i padm\u00e9 h\u016b<\/em>\u1e41<\/em>\u2014where the \u00e9<\/em> of \u201cpadm<\/em>\u00e9<\/em>\u201d is to serve as a word for interjection, for addressing\u2014is translated into Tibetan \u201co\u1e41<\/em>\u201d is the lead of the mantra; \u201cma<\/em>\u1e47<\/em>i <\/em>padma<\/em>\u201d is Avalokite\u015bvara\u2019s Name\u2014\u201cm\u00e9<\/em>\u201d is the interjection word; \u201ch\u016b<\/em>\u1e41<\/em>\u201d means please bestow the attainments of Body, Speech and Mind!<\/em> \u201ch\u016b<\/em>\u1e41<\/em>\u201d is a word for supplication, and a word for concluding a mantra, and as such it is attached to the mantra.<\/p>\n

That is the meaning, if much abridged, of the six-syllable Ma<\/em>\u1e47<\/em>i<\/em>. 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<\/em> (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 Avalokite\u015bvara, holding a jewel and a lotus, please bestow me attainments!,<\/em> then that would exactly make meaningful the reciting of the Name mantra.<\/p>\n

Avalokite\u015bvara is the embodiment of method and wisdom, and has the Name Jewel Lotus<\/em>; accordingly, in the hands too Avalokite\u015bvara has both jewel and lotus, as the hands characteristics. In general, with Avalokite\u015bvara\u2019s 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 Avalokite\u015bvara according to each of the four classes of Tantra; and also in Tibet, so many are the cycles of Avalokite\u015bvara teachings, in treasure teachings<\/em> (gter ma<\/em>, terma<\/em>) and pure-vision teachings <\/em>(dag sna<\/em>\u1e45, d\u0101kn\u0101ng<\/em>), and so on. Avalokite\u015bvara is generally also called as \u201cP<\/em>u\u1e47\u1e0dar\u012bkadhara<\/em>\u201d, \u201c\u015auklapadmadhara<\/em>\u201d (Tib: Paedkarchangwa<\/em>, pad dkar<\/em> \u1e25cha\u1e45 wa<\/em>, \u201cHolding White Lotus<\/em>\u201d). The four-handed Avalokite\u015bvara, 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. Avalokite\u015bvara 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 \u201cma<\/em>\u1e47<\/em>i padma<\/em>\u201d (jewel lotus) become the factors for being aware of Avalokite\u015bvara\u2019s physical aspect.<\/p>\n

(The benefits<\/em>)<\/p>\n

By being aware of Avalokite\u015bvara\u2019s physical aspect, and with presence of faith, if one recites this dh\u0101ran\u012b mantra o<\/em>\u1e41<\/em> ma<\/em>\u1e47<\/em>i padm\u00e9 h\u016b<\/em>\u1e41<\/em> there would be inconceivably great benefits. So many are S\u016btras and Tantras taught by Buddha where the benefits have been mentioned. For instance, there are \u201cthe twenty-one S\u016btras and Tantras of Avalokite\u015bvara\u201d, which were among the initial scriptures translated in Tibet. In all of them are Avalokite\u015bvara\u2019s dh\u0101ra<\/em>\u1e47\u012b<\/em>, Avalokite\u015bvara\u2019s mantra, in varying contexts of each of the specific class of Tantra, and details on the benefits of reciting the six syllables. Of Buddha\u2019s discourses, there are Kara<\/em>\u1e47\u1e0davy\u016bha-s\u016btra<\/em> (The Basket Top Arrayed S\u016btra<\/em>); Padmamuku<\/em>\u1e6da-tantra,<\/em>\u00a0Tantra of Lotus Crown<\/em>; \u1e62a\u1e0d<\/em>\u0101ksar\u0101-s\u016btra <\/em>(S\u016btra<\/em> of The Six Syllables<\/em>); Saddharmapu<\/em>\u1e47\u1e0dar\u012bka-s\u016btra<\/em> (The Sublime Teachings White Lotus S\u016btra<\/em>), and so forth, where the benefits are shown very extensively. Of the Tibetan texts, in M\u0101<\/em>\u1e47<\/em>i Kab\u016bm <\/em>(ma<\/em>\u1e47<\/em>i bka<\/em>\u1e25 \u1e25bum<\/em>; Spoken Teachings on Ma\u1e47i<\/em>) there is very extensive explanation of Ma\u1e47i<\/em> and its benefits. If you are able to look into them you would be able to know the benefits.<\/p>\n

To say briefly about the benefits as mentioned in the twenty-fourth chapter of The Sublime Teachings White Lotus S\u016btra<\/em>, as I said earlier, when bodhisattva Aksyamati submitted the question to Buddha as regards meaning of the Name \u201cAvalokite\u015bvara\u201d and its benefits, what Buddha said was that, equal to the sands of sixty-two Gang\u0101 rivers\u2014sands of sixty-two Gang\u0101 rivers are so many, how many sands there would be in just one Gang\u0101 river\u2014if one calls the Names of that many Buddhas, they would be of the same benefits and merits of that of calling Avalokite\u015bvara\u2019s 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 Avalokite\u015bvara generated enlightenment mind<\/em> even saying once Avalokite\u015bvara\u2019s Name would be equal to saying the Names of Buddhas equal to the number of sands of sixty-two Gang\u0101\u2019s. 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<\/em> [\u0100rya Loke\u015bvara]<\/em>:<\/p>\n

Even Your Name is blessed that whoever hears it will have fears subsided;
\nGuided by The Sage\u2019s words of truth, \u201cDeeds of devotion to countless Buddhas
\n\u201cAre equalled in results by mere retention of Your Name,\u201d<\/p>\n

The measure of how much great waves of benefits there would be can be seen in those lines. Then, if other benefits mentioned in M\u0101<\/em>\u1e47<\/em>i Kab\u016bm <\/em>(ma<\/em>\u1e47<\/em>i bka<\/em>\u1e25 \u1e25bum<\/em>; Spoken Teachings on Ma\u1e47i<\/em>) 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, \u201cDeeds of devotion to countless Buddhas\/ Are equalled in results by mere retention of Your Name\/\u201d, and the advice that saying the Names of Buddhas equal in number to that of the sands of sixty-two Gang\u0101 rivers would be equalled by the merits in saying a single Name of Avalokite\u015bvara.<\/p>\n

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\u2019s (pratimok\u015ba<\/em> vow\u2019s) concealed<\/em> downfall<\/em>, and likewise those who sell Buddha images (statues, paintings, etc.) and so forth\u2014such persons that have committed grave negative actions would have their negativities and obscurations purified by reciting Ma<\/em>\u1e47<\/em>i<\/em>; the accounts of persons who had purification taken place are many in S\u016btras and Tantras on Avalokite\u015bvara, and in M\u0101<\/em>\u1e47<\/em>i Kab\u016bm<\/em> and others, which if one looks into one would see that in terms of the power in purifying negativities there is nothing lacking.<\/p>\n

Also, in terms of accumulating merits, it is said that reciting of Ma<\/em>\u1e47i<\/em> has in completeness the practices of all six perfections. The benefits of the six syllables of o<\/em>\u1e41<\/em> ma<\/em>\u1e47<\/em>i padm\u00e9 h\u016b<\/em>\u1e41<\/em> are that, o\u1e41<\/em> 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<\/em>), 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\u2019s control, the attainment of defeating foes and interferers\u2014thus 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.<\/p>\n

By thinking of such inconceivable benefits of the capabilities in accumulating multitude of merits and purifying obscurations if one is able to recite Ma\u1e47i<\/em> even once \u2018along by on the side\u2019 one would be so greatly fortunate and greatly meritorious. As I said earlier, it is an inconceivable situation that reciting once the Name of Avalokite\u015bvara would have the equal multitude of merits in reciting the Names of Buddhas equal in number to the sands of sixty-two Gang\u0101 rivers. We can therefore assess how much great merits would be accumulated if we are able to recite M<\/em>a\u1e47i<\/em> even once. Being aware of such benefits one needs to recite Ma\u1e47i<\/em>.<\/p>\n

(The way of reciting Ma\u1e47i<\/em>)<\/p>\n

Now, as regards the way of reciting Ma\u1e47i<\/em>, there are various ways. If one has the time and able to do so, do Avalokite\u015bvara self-generation, or the rites of nyung-ney<\/em> (smyu\u1e45<\/em> gnas<\/em>, abiding by fasting<\/em>), or any of the various methods of achieving<\/em> (s\u0101dhana<\/em>) Avalokite\u015bvara; in accordance with the aspects of Avalokite\u015bvara there are in each class of Tantra corresponding achieving methods. With reliance on Avalokite\u015bvara deity yoga if one is able to recite Avalokite\u015bvara\u2019s 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.<\/p>\n

If one is not able to do so, that one has not studied the major texts, or that one even cannot read and write\u2014there are perhaps nobody who cannot say M<\/em>a\u1e47i<\/em> [mantra]\u2014one first do any of the extensive or abridged achieving method (s\u0101dhana<\/em>) of Avalokite\u015bvara, and visualize (\u2018meditate on\u2019) Avalokite\u015bvara up in the space at the front and view as inseparable from one\u2019s Teacher, or on one\u2019s crown of head, and so on; if, through Avalokite\u015bvara guru-yoga (Teacher-integrated practice) one recites M<\/em>a\u1e47i<\/em> it would be good. If one is not able to do even that, then, for supplicating to Avalokite\u015bvara one recites the verse:<\/p>\n

kyon gi m\u0101 goe ku dok k\u0101r
\nzong s\u0101ng gyae kyi u la gyan
\nth\u016bk jei chen gyi dro la zig
\nchen rey zig la ch\u0101k ts\u0101g tsal lo<\/p>\n

White is Your physical colour not stained by faults,<\/em>
\nThe Completely Enlightened One adorns Your head;<\/em>
\nBy the eyes of compassion You gaze at wandering beings:<\/em>
\nTo You, O Avalokite\u015bvara, I prostrate!<\/em><\/p>\n

Or one may recite the verse:<\/p>\n

ch\u0101k tong khor loi gy\u016br pai gyal po tong
\nchen tong kal pa z\u0101ng poi s\u0101ng gyae tong
\ng\u0101ng la g\u0101ng dul dhe la dhe ton pa
\nts\u016bn pa chen rey zig la ch\u0101k tsal lo<\/p>\n

The thousand arms the thousand monarchs,<\/em>
\nThe thousand eyes the thousand Buddhas of the Fortunae Aeon,<\/em>
\nYou appear in [aspects] whichever that would best tame [the beings]:<\/em>
\nTo You, O Inspiring Avalokite\u015bvara, I prostrate!<\/em><\/p>\n

Thereafter one recites the six-syllable Ma\u1e47i<\/em>. 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<\/em> (retreat) to measure whether or not they have reached the tally. Even for those not doing an approaching<\/em>, 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.<\/p>\n

With the way of reciting the six syllables, there is one manner where it is recited as \u201co<\/em>\u1e41<\/em> ma<\/em>\u1e47<\/em>i padm\u00e9 h\u016b<\/em>\u1e41<\/em>\u201d, and some say it as \u201co<\/em>\u1e41<\/em> ma<\/em>\u1e47<\/em>i padm\u00e9 h\u016b<\/em>\u1e41 hr\u012b<\/em>\u201d, with seven syllables. \u201co<\/em>\u1e41<\/em> ma<\/em>\u1e47<\/em>i padm\u00e9 h\u016b<\/em>\u1e41 hr\u012b<\/em>\u201d is when Amit\u0101bha and Avalokite\u015bvara practices (rites) are done combined, where hr\u012b<\/em>, the essence syllable of Amit\u0101bha, is joined around by the six syllables of Ma\u1e47i<\/em>, as a supplement, and recited thus. Otherwise, in general, in all S\u016btras and Tantras the Name mantra of Avalokite\u015bvara is described as \u201cthe six syllables\u201d. It is alright to recite as o<\/em>\u1e41<\/em> ma<\/em>\u1e47<\/em>i padm\u00e9 h\u016b<\/em>\u1e41<\/em>, without saying the word \u201chr\u012b<\/em>\u201d.<\/p>\n

Recite thus and at the end the dedication verse:<\/p>\n

gae wa dhi yi ny\u016br du d\u0101k
\nchen rey zig w\u0101ng dr\u016bb gy\u016br nae
\ndro wa chig ky\u0101ng ma lue par
\ndhe yi sa la goe par shok<\/p>\n

By these virtues may I soon
\nAchieve Avalokite\u015bvara,
\nAnd place to its state
\nAll wanderers, leaving none.<\/p>\n

By these virtues (merits) from reciting Ma\u1e47i<\/em> may one attain Avalokite\u015bvara and with dependence on that be able to place all sentient beings to the state of Avalokite\u015bvara. One may also recite the verse:<\/p>\n

j\u0101ng ch\u016b sems chok rin po chey
\nma kyae pa n\u0101m kyae gy\u016br chig
\nkyae pa ny\u0101m pa mae pa yi
\ngong nae gong du phel w\u0101r shok<\/p>\n

May the supreme precious enlightenment minds
\nNot arisen may arise,
\nThose arisen may without decline
\nEnhance higher and higher.<\/p>\n

Since Avalokite\u015bvara is a deity of compassion, if one recites the verse there certainly would be the benefits of arising in one\u2019s mind enlightenment mind<\/em> (bodhicitta<\/em>) 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 M<\/em>a\u1e47i<\/em> very few are persons who do so with a motive for this life\u2019s interests. As His Holiness the Dalai Lama often says, with the Name mantras of other deities, or reading of S\u016btras, it is possible that somebody may recite with the motive for this life\u2019s interests; for example, T\u0101r\u0101 Praise<\/em> may be done for subsiding of obstacles to life, for success with business, to be able to have children; there are those who recite T\u0101r\u0101 Praise<\/em> for such aims. Leave aside others, also with Mother Perfection of Wisdom S\u016btras, say, with The Essence of Perfection of Wisdom S\u016btra<\/em> (Pra\u00f1j\u0101p\u0101ramit\u0101h\u1e5bdyams\u016btram<\/em>) it is seen used for removing this life\u2019s obstacles, through the rites of \u201cThe Essence of Wisdom Repelling M\u0101ra-malicious beings\u201d. There are almost nobody who says, \u201cI\u2019ll recite Ma\u1e47i<\/em> for business to go successfully\u201d, \u201cI\u2019ll recite Ma\u1e47i<\/em> for not to have sicknesses, to have a long life\u201d, and so on. As such, with Ma\u1e47i<\/em>, naturally due to the power of enlightenment mind determination and prayers there is the difference that the thoughts of this life\u2019s interests do not occur with it.<\/p>\n

Nonetheless, one still certainly has to set one\u2019s 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 Ma\u1e47i<\/em>, which is a sign of a definite connection by karma and prayers with Avalokite\u015bvara. It would be, therefore, greatly virtuous if everybody could recite M<\/em>a\u1e47i<\/em>.<\/p>\n

*******<\/p>\n

(The video recording, in Tibetan, of this guidance talk can be viewed at this link:<\/em>)<\/p>\n

https:\/\/www.facebook.com\/Samdhongrinpoche%20\/videos\/2324084981071493<\/a><\/p>\n

<\/p>","protected":false},"excerpt":{"rendered":"

(This transcript is of a guidance talk by His Eminence Prof. Samdhong Rinpoche on The Benefits of Avalokite\u015bvara Name-mantra, o\u1e41 ma\u1e47i padm\u00e9 h\u016b\u1e41, via webcast on 29 July 2020, as a part of a series of guidance talks, via webcast, in July \u2013 August 2020, on spiritual practices requested by …<\/p>\n","protected":false},"author":2,"featured_media":2385,"comment_status":"closed","ping_status":"closed","sticky":true,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[5],"tags":[],"class_list":["post-2384","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-speeches","has-thumbnail"],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/samdhongrinpoche.com\/en\/wp-json\/wp\/v2\/posts\/2384","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/samdhongrinpoche.com\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/samdhongrinpoche.com\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/samdhongrinpoche.com\/en\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/samdhongrinpoche.com\/en\/wp-json\/wp\/v2\/comments?post=2384"}],"version-history":[{"count":7,"href":"https:\/\/samdhongrinpoche.com\/en\/wp-json\/wp\/v2\/posts\/2384\/revisions"}],"predecessor-version":[{"id":2392,"href":"https:\/\/samdhongrinpoche.com\/en\/wp-json\/wp\/v2\/posts\/2384\/revisions\/2392"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/samdhongrinpoche.com\/en\/wp-json\/wp\/v2\/media\/2385"}],"wp:attachment":[{"href":"https:\/\/samdhongrinpoche.com\/en\/wp-json\/wp\/v2\/media?parent=2384"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/samdhongrinpoche.com\/en\/wp-json\/wp\/v2\/categories?post=2384"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/samdhongrinpoche.com\/en\/wp-json\/wp\/v2\/tags?post=2384"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}