Om mani padme hum long. Mantra om mani padme hum meaning and translation

Returning to Moscow, I nevertheless decided to study what this mantra means, which constantly returns me to the depths of eternity and emptiness.

When experiencing OM a person opens, emerges from his shell, frees himself, breaking the tight framework of egoism and the limitations set by himself, he becomes one with Everything, with Infinity. If he remained in this state, it would be the end of his existence as an individual, as a living, thinking and experiencing being. He would achieve the complete disappearance of the external egoistic structure of consciousness, complete calmness and complete immobility, passivity, suppression of emotionality, would achieve insensitivity in the perception of everything differentiated and individual, not only within himself, but also outside, that is, in the perception of all living suffering beings.

OM is a rise to versatility, HUM- this is the descent of the state of universality into the depths of the human heart. HUM cannot exist without OM, but HUM is more than OM: it is the Middle Way, which is not lost either in the finite or in the infinite and does not lead to any of the extremes.

Therefore it is said:

"In the darkness are those who serve only the world, but in even greater darkness are those who worship only infinity. He who accepts both is saved from death by the knowledge of the first and attains immortality by the knowledge of the other."

Isha Upanishad

OM in its dynamic aspect passes through individual and super-individual consciousness, passes into the "absolute", freedom from egoism, from the illusion of one's "I". It is just as impossible for a living being to live in the absolute, as it is to float in a vacuum, since consciousness and life are possible only where there is a relative. The experience of OM changes and matures during the experience of HUM. OM can be compared to the sun, and HUM is to the soil, where the sun's rays must fall in order to awaken the dormant life.

OM is infinite, and HUM is infinite in finite, eternal in time, timeless in the transient, unconditional in the conditioned, formless as the basis of all forms, transcendental in the transient - in this way the Wisdom of the Great Mirror is realized, reflecting both Shunyata and objects. and reveals both "emptiness" in things, and things in "emptiness".

"Seeing things as partial, imperfect elements is the lowest analytical knowledge. The Absolute is everywhere: it can be seen and found everywhere. Each finite is infinite and: must be cognized and felt in its inner infinity, as well as in its outer finite manifestation. But so that such to understand the world in a way, to perceive and experience it, it is not enough to have only an intellectual understanding or imagination that it is just that: you need some kind of divine vision, a special feeling, ecstasy, the experience of unity of oneself with the objects of one's consciousness. the thing contained in the One becomes our own for us "

Sri Aurobindo, p. 486

Such a "divine" vision is possible only through the realization of the universality of our higher consciousness. Therefore, we must go through the experience of OM in order to reach and understand the peaceful depth of the experience of HUM. That is why OM is at the beginning and HUM is at the end of the mantras. In OM we open ourselves, and in HUM we give ourselves ... OM is the gateway to knowledge, HUM is the sound of sacrifice. The Sanskrit syllable "hu" means "to sacrifice", to carry out the act of offering. And the sacred sacrifice, according to Buddha, is: the sacrifice of one's own self.

I will not put a tree, O Brahman, on the altar for kindling a fire,
Only within myself will I kindle a flame.
When the fire flares up, I will put my "I" on it.
... the heart is the altar.
The flame on it is a flaming human "I" ...

Few Western Oriental scholars have been able to find the true meaning of the six-syllable mantra. Countless attempts to explain satisfactorily OM MANI PADME HUM and to reveal the deep meaning or even more the hidden wisdom in it turned out to be more or less unsuccessful. The simplest and most popular, but also the flattest of these explanations comes down to the fact that on a purely external comparison it was proved that the Sanskrit words "prayer", consisting of six syllables, convey blessings to each of the six areas of samsara when they are read with reverence by the pious Buddhist (Jaschke, 1949, p. 607).

If we want to understand the thoughts and feelings of Tibetans, we must first put aside all our own opinions and prejudices and try to enter the realm of religious experience, where the meaning of the words of the scriptures, mantra sounds, sacred rituals and the views of practitioners comes from. Then we will see that there is not only a logic of inference, historical and philological analysis, abstract concepts and values, but also an equally justified and much deeper logic of growing into the field of religious experience. As Otto Strauss said in his classic work on Indian philosophy:

"First of all, we must not forget that spiritual practice can never be understood correctly just by reading books. Experience must be gained only through experience, or at least it is necessary to understand psychologically what Europe has only recently begun to explore."

In Tibetan thought, which uses purely external means to determine the relationship between the six syllables of the mantra and the six areas of existence, there is neither external nor superficial, but there is an internal nature of Avalokiteshvara that allows each word to be brought to such a deep interpretation.

In other words, the whole meaning is given to the mantra by the content of the experience, not the genetic or philological meaning of the word. It's just that the historical or philological interpretation of the mantra is really the most superficial and meaningless way of considering it, since such a position takes the shell for the contents of the egg and the shadow for the essence. Since words are not dead things, we cannot transfer them to each other, like coins, lock them in a safe or bury them in the ground and take from there again unchanged, even after centuries, whenever we want.

No, they are more like symbols or hieroglyphs of an ever-growing and expanding consciousness from the realm of experience. They are what we make of them, and what we contribute, we put into them, consciously or unconsciously. As Avalokiteshvara descended into the world, and just as every ray of his mercy is like a helping hand extended to those who need it, so every syllable of his mantra is filled with the power and goodness of his love. Therefore, it is natural that the six sacred syllables are presented in comparison with the Six regions, in which they must eliminate suffering, freeing beings from illusions and attachments.

To those who discovered the meaning of the mantra, that is, for those who not only believe in its effectiveness, but also fill it with the power of their own goodness, it is no longer enough to care only about their own Liberation, but they are motivated by the desire for Liberation for all living beings. For this reason, the yogi (after attaining all the different levels and stages of spiritual reality contained in the mantra) turns his attention to different classes of beings, and during the pronunciation of each of the six syllables he turns his mind to the six areas of samsara. Thus, each syllable becomes a means of realizing the power of Avalokiteshvara's mercy.

Therefore, it is said that reciting the sacred mantra with a sincere heart not only blesses all living beings, but also closes the gates of rebirth in these areas of the world for the practitioner. For the states of existence that make us compassionate will forever lose their attractiveness to us. What we want to free others from can no longer be desired by us.

So, when pronouncing OM, we direct our mind and attention to the world of the gods, seized by the illusion of our own constancy and perfection, opening the gates of liberation for them with the power of this mantra and at the same time closing the entrance to this area of rebirth.

Likewise, we direct our mind to beings of other regions: by pronouncing MA, we liberate the world of asuras, consumed by envy and engaged in a constant struggle against the forces of light. By pronouncing NI, we influence the world of people blinded by conceit regarding their achievements. By pronouncing PA, we influence the world of animals in darkness and dumbness. By pronouncing DME, we influence the world of hungry ghosts - pret. And by pronouncing HUM, we alleviate the suffering of beings who are for their atrocities in the hellish regions.

Thus, OM MANI PADME HUM is the gospel of liberation for all beings, a symbol of the Path leading to the final Salvation. When pronouncing these syllables, the radiant figure of the Great Merciful appears in the heart of the yogi and transforms the mortal body of the practitioner into the Nirmanakaya of Avalokiteshvara, filling his mind with the boundless light of Amitabha. Then follows the aforementioned transformation of the horrors of samsara into the sounds of six syllables. Therefore, in "Bardo Toydol" it is said that if at the moment of Great Recognition, in an intermediate state between death and new incarnation, the original voice of Reality is given like a thousandfold thunder, then it may happen that it will sound exactly like the sound of six syllables.

And we read similar things in "Shurangama Sutra":

"How sweet is the mysterious and transcendent sound of Avalokiteshvara! This is the original sound of the universe. It is heard within the muffled rumble of the sea tide. Its mysterious sound brings liberation to all sentient beings who cry out for help in their grief, brings a sense of constancy to those sincerely seeking the attainment of the peace of Nirvana."

Countless images and prayer stones, on which the sacred mantra of Avalokiteshvara (Tib. SPyan-ras-gZigs = Zhanreysig) is imprinted millions of times, prove once again with what loving love the people of Tibet greeted this message. It is on the lips of all pilgrims, it is the hope of the living and the last breath of the dying. This is the eternal melody of Tibet, which the yogi hears in the murmur of a brook, in the blows of drops of water, in the howl of a storm.

The mantra greets the traveler from high cliffs, on wild caravan routes and on high passes. Thus, the practitioner, as it were, is constantly present in the world of the Enlightened One, with awareness of this precious stone - mani, in anticipation of its opening - awakening in the lotus of his heart. Life and death, dangers and troubles become insignificant in such an exalted state and presence, and the eternal dissonance between samsara and nirvana gradually disappears in the light of this knowledge.

He wants to repeat with the deepest conviction the words spoken by Bodhisattva Sarva-Nivarana-Vishkambhin in "Avalokitesvara-guna-karandavyuha":

"To the one who will give me the Great Wisdom, Six Syllables, I will give four world continents filled with seven-sided jewels. blood, take my skin instead of bark, split one of my bones and make a feather out of it. And all this will not cause suffering to my body. And he would be like a father and mother to me and the most highly esteemed of all. "

In Buddhism, as in many other religions, there are words and phrases that are considered important for believers and adepts, because the main sacred meaning is concentrated in them. Such, for example, is the Indian mantra "Om mani padme hum", the meaning of which we will consider below. It is foundational in the so-called "Great Chariot" or Mahayana Buddhism. Mostly this phrase, despite its Indian origin, is used in Tibet and Mongolia.

Mantra "Om mani padme hum": meaning and translation

If we turn to these ritual words, then it is quite simple. "O pearl (or, in other versions," jewel ") that shines in the lotus flower!" She is credited with one of the most famous figures in Mahayana Buddhism, the Bodhisattva of Compassion. He has several names and hypostases - Avalokiteshvara and Kuan-Yin, male and female. This bodhisattva is one of the incarnations of the Buddha. He refuses to attain nirvana until all sentient beings are saved. His birth is shrouded in legends. Unlike Buddha Gautama, who is spoken of as a real person who attained enlightenment, Avalokiteshvara appeared to his father at the age of sixteen in a huge lotus flower. Therefore, the original meaning of the mantra "Om mani padme hum" has the following: it symbolizes the birth of a Bodhisattva. It would seem that everything is simple. But at the same time, Buddhists, as a rule, very rarely interpret these words literally.

Mantra symbolism

Many authorities of Tibetan Buddhism (Lamaism) revealed in their writings the meaning and meaning of these words. First, the word "mani", that is, a pearl, embodies the main moral categories of this religion - the desire for enlightenment (awakening from the illusions of this world), as well as love and compassion for living beings. Padme, meaning lotus, traditionally symbolizes wisdom and purity. And the word "hum", or heart, means Buddhist orthopraxia, that is, behavior that makes it possible to come to salvation. In common parlance, the Tibetans and Mongols call this phrase simply "mani." Thus, they briefly summarize its meaning. The mantra "Om mani padme hum" also symbolizes Avalokiteshvara itself, the perfection of his heavenly body, words and mind.

Interpretations of the mantra

They are associated with hidden phrases. One of them, the most popular among the people, means that one who accepts the Buddha with all his heart will prosper, like lotuses in a pond, wealth and jewelry. But this, of course, is not the only and not entirely theological meaning. The mantra "Om mani padme hum" (the very reading and sounds of these words) helps, according to the Mahayana adherents, to awaken the sleeping Buddha nature in every person. All the jewels of the universe shine in the heart like a snow-white lotus, but only an enlightened person can see it. In addition, it is believed that this mantra should be chanted not for your personal welfare, but for the benefit of all living beings - only then will it work.

The meaning of the ritual phrase for self-improvement

Many Buddhist teachers also consider it useful to pronounce this mantra, because, in their opinion, it can have a beneficial effect on the psyche and consciousness of the person who repeats it. The word "om" can deal with vanity and pride. "Mani" suppresses jealousy, envy, selfishness. Padme is pronounced against ignorance, stupidity and greed. And "hum" calms down anger and hatred. Buddhists say that words can change a person precisely because of their hidden meaning. Since the mantra symbolizes the Bodhisattva, repeating it, a person thereby at least slightly accepts something from the manifestations of his nature. After all, for Buddhists, sounds are inseparable from the essence, which is of great importance. The mantra "Om mani padme hum", from the point of view of believers, purifies a person, removing a kind of veil of habits and emotions that prevent his body and mind from opening, and also gives knowledge of the truth.

Positive meaning

This "queen of mantras" in Buddhism serves not only as an instrument for self-improvement and struggle against vices. It is also capable of attracting positive qualities to a person, turning what interferes with enlightenment into what promotes it. And not only words play a huge role here. The mantra "Om mani padme hum", the meaning of which we are considering, is also called "Six-syllable". And this is no accident. Each syllable that makes up this phrase also has a sacred meaning. So, "om" endows a person with generosity, "ma" - gives him the opportunity to lead a correct and dignified life, "no" - brings patience, "pad" - causes the ability not only to apply effort, but also to rejoice in it, "me" - helps meditation, and hum develops wisdom. In addition, the six syllables of the mantra symbolize the number of hands of Avalokiteshvara, as he is often depicted in Buddhist iconography.

Mantra "Om mani padme hum": meaning and its influence in the other world

The sacred meaning of this ritual phrase, of course, is not limited only to symbolism and help in self-improvement. She, according to the beliefs of Buddhists, gives immediate practical benefit in obtaining salvation. In their religious texts, it is argued that the recitation of this mantra saves from rebirth in the so-called lower worlds. That is, such a practice is capable of interrupting the "circle of samsara" and taking a person away from this "vale of sorrows."

The syllable "om" closes the path to the so-called world of the gods. This is a place, like an earthly paradise, whose inhabitants experience a variety of pleasures. But they are not immortal, and when their good karma ends, they can again find themselves in the circle of rebirth. But while they feel good, they do not think about salvation.
The syllable "ma" closes the door to the world of the demigods. These creatures really want to go to heaven, and because of this they constantly squabble with each other. But their karma from such conflicts only gets worse.
The syllable "no" does not allow to be reborn again in our world, where people live.
"Pad" - relieves from migration into the bodies of animals, where you can get stuck for a very long time - for thousands of years.
The syllable "me" does not allow after death to become one of the hungry spirits who are always looking for someone to eat and have no rest.
And "hum" gets rid of hell. From the point of view of Buddhists, this is an illusory world, but causing real suffering. It seems to the people who are there that they are being tortured, and it seems to them that this happens endlessly.

Om mani padme hum (Skt.)- probably one of the most famous mantras in Mahayana Buddhism (especially characteristic of Lamaism), the six-syllable mantra of the bodhisattva of compassion Avalokiteshvara. It is often literally translated as “Oh! A pearl in a lotus flower! " The mantra is especially associated with Shadakshari (Lord of the Six Syllables) - the embodiment of Avalokitesvara and has a deep sacred meaning.

This mantra has many meanings. A whole book has been written about its meanings, the author of which is Lama Govinda. One way of understanding this mantra is this: OM means Brahma, who is beyond all unmanifest. MANI - gem or crystal, PADME - lotus, HUM - heart. Thus, here is one of the levels of understanding the mantra: “The whole universe is like a gem or a crystal located in the center of my heart or in the core of the lotus, which is me; it is manifested, it shines in my heart. " This is one way of interpreting a mantra. You start chanting OM MANI PADME HUM and think, "God in unmanifest form is like the treasure in the core of the lotus manifested in my heart." You do it and you feel the mantra in your heart, that is one way. This is the lowest level of understanding and working with a mantra. This is nothing more than replacing some thoughts in your head with others.

THE DIFFERENCE OF THE GREAT MANTRA OM MANI PADME HUM

The meaning and effectiveness of the mantra consists in its multidimensionality, its ability to be true not only for one, but for all levels of reality, where it will reveal a new meaning, until, having passed repeatedly through various stages of experience, we will not be able to comprehend the entire completeness of the mantric experience.

Therefore, it is said that Avalokiteshvara refused to teach the sacred six syllables of the Great Mantra "OM MANI PADME HUM" without initiation into the symbolism of the mandala associated with it ("Avalokiteshvara-guna-pencil-vyuha"). For the same reason, we should become more familiar with the nature of the mandala and chakras.

The reason why Avalokiteshvara did not begin to explain the innermost meaning of syllables without describing the mandala is that the mantra itself, as a creation in the sphere of sound, will be incomplete and useless if it is not connected with its sisters in the field of inner vision, external attributes and in the field mudras and asanas. If this mantra formula is able to transform a being and bring him to a state of enlightenment, then this is only because the nature of this mantra is the wonderful and perfect nature of Avalokitesvara, which should occupy all spheres of reality and activity of the initiate: speech, imagination, physical postures and mudras. A mantra, like a mandala, cannot function by itself; in order to act, it requires the knowledge and practice of those various manifestations of the "inner heart", of the divine being, which make it perceived even in the realm of the visible. But even in the field of the visible, it does not remain only a manifestation.

This "divine being" is nothing more than the mind of the sadhak (practitioner) in a state of deep absorption and self-forgetfulness. In the act of freeing oneself from the illusions and fetters of ego-consciousness and from the obstacles of its limited individuality, his body becomes the bearer of the visible manifestation of Avalokiteshvara, whose nature is expressed in the mantra OM MANI PADME HUM.

The meaning of this mantra cannot be exhausted by the separate meaning of its parts, because for all living things and in all spheres of creative activity, the whole is greater than the sum of its parts. The meaning of a separate part can help us in understanding the whole when we realize their organic relationship. Organic connections are so important that it is absolutely impossible and not enough, having studied thoroughly some separate parts, to connect them then together - we must see the integrity at once and in all directions of inner experience. This is achieved by the inherent symbolism of the mandala and implementation - the embodiment of the mandala in the personality of the practicing yogi at all levels of his consciousness.

In this case, Amitabha appears to be the protoslog of OM in the Dharmakaya, because in this position Amitabha takes the place of Vairochana in the center of the mandala, which corresponds to the higher psychic centers.

In MANI, Amitabha appears as Amitayus in the attire of Dharmaraja, whose abilities and perfection are symbolized by royal insignia (like a diadem and other traditional adornments), i.e. Sambhogakaya. And as such, he represents the active side of his nature, as the Giver of Infinite Life, in which the infinite light of Amitabha becomes the source of true life, an unlimited life, not constrained by the narrower frames of a selfish separate existence. In this Life, the plurality of perceived separate lives is realized in the unity of all living beings.

In PADMA, Amitabha appears as the Nirmanakaya through the unfolding of endless forms of activity, which is symbolized by the thousand-armed Avalokiteshvara. And finally, in HUM, Avalokiteshvara becomes the "Diamond Body" (Vajrakaya) of the yogi, which contains the integrity of his being. Thus, the meditator becomes the embodiment of Avalokiteshvara and Nirmanakaya Amitabha. This is expressed by combining the mantric formula into the seal of Amitabha - the sacred syllable HRI. Thus, the complete formula becomes OM MANI PADME HUM.

In the advanced practice of meditation, the various forms in which Amitabha appears are manifested in the corresponding centers of the yogi. So, Dharmakaya as an aspect of Amitabha is represented in the upper center (chakra), Amitayus - in the throat chakra, Avalokiteshvara (or the form of Vajra corresponding to it) - in the heart, and his own embodiment occupies the entire body of the yogi, symbolizing the fullness and integrity of the practitioner's personality. From the point of view of the three sacraments (Body, Speech and Mind), the mantra formula takes on the following meaning:

in OM we experience the Dharmakaya and the mystery of the universal Body;
in MANI - Sambhogakaya and the mystery of mantric sound as awakening true consciousness, inner vision and inspiration;
in PADMA we have the experience of Nirmanakaya and the mystery of the all-transforming mind;
in HUM - the experience of Vajrakaya as a synthesis of the transcendental body of the three mysteries;
in HRI we dedicate the integrity of our transformed personality (awarded to become a Vajrakaya) to the service of Amitabha. It is the realization of the Bodhisattva ideal, symbolically represented by the image of Avalokiteshvara.

The HRI protoslog is not only the seal of Amitabha (just like HUM is not only the seal of Vajrasattva-Akshobhya), but it also has a special meaning for the realization of the path of the Bodhisattva. HRI is an inner voice, an ethical law within ourselves, the voice of our conscience, inner knowledge - not intellectual, but intuitive, spontaneous knowledge, thanks to which we do everything correctly, unmistakably, for the good, and not because of profit. This is a leitmotif, a guiding principle and a special gift of a Bodhisattva, who calls for the Awakening of all, like the sun shining for both sinners and saints (the literal meaning of HRI in Pali: HIRI - "to blush", which corresponds to the color of Amitabha, "a sense of shame", which we can experience in the presence of higher Knowledge, our conscience). This is all the more interesting because mantric knowledge goes far beyond literal meaning. The mantric meaning can be conveyed by an immortal experience, which is the basis of all speech, the source from which all words of everyday use are derived. Graduate student 8, called "visarga", which is perceived in Tibet only as a written sign, without pronunciation, distinguishes the protoslog from the usual use of the word and emphasizes its mantric character.

The sound symbol HRI means much more than its allusion to the corresponding philological association. He possesses not only the warmth of the sun, i.e. the emotional principle of goodness, compassion and mercy, but also by the power of radiance, illumination, the quality through which everything becomes visible, accessible to direct perception. HRI is a mantric solar principle, a luminiferous, uplifting sound that draws upward, composed of a pranic graduate student X, a flaming P (RAM - a protoslog of the element of Fire) and a high I - a sound expressing a rapid upward and downward movement ...

In the realm of the universal, all these light and fire associations are in harmony with Amitabha, the Buddha of Infinite Light, whose symbols are fire element, red and the direction of the sinking sun, while doctrinal and emotional associations point to Avalokiteshvara and the human realm.

Avalokiteshvara, "The Lord Beholding," the Lord of Compassion, the embodiment of enlightened love for all living things and suffering, love, free from the sense of possession and consisting in the unlimited activity of mercy. Where such a position or attitude of the soul is revealed in action, there Avalokiteshvara manifests itself in its infinite and countless forms, which is true for all spheres of existence.

Just as prajna or intuition prevails in Vajrasattva, the diamond (indestructible) nature of all consciousness, experienced as imperturbable, immortal, eternal in a person (especially among those who strive for Liberation), so the emotional principle of Bodhicitta or karuna (mercy) dominates in Avalokiteshvara ... Their union represents the perfect path to enlightenment. Therefore, the mantric formula of Avalokiteshvara finds its completion in the final seal of Vajrasattva, the protoslog HUM.

According to a well-known legend, Avalokiteshvara, observing this suffering and restless world with his all-pervading eyes of wisdom, was filled with such deep compassion that from his great desire to lead the creature to Liberation, his head shattered into many parts (11 heads are iconographically represented), and his body left thousands of helping hands, like an aura of blinding rays. An eye appears in the palm of each hand, because the mercy of the Bodhisattvas is not blind emotion or sentimentality, but love, one with wisdom. It is a spontaneous desire to help others, flowing from the knowledge of the inner oneness of all. Thus, Wisdom is a precondition of this mercy and therefore is inseparable from it, because wisdom flows from the consciousness of the identity of all beings and the ability to perceive the suffering of others as our own.

Compassion or mercy is not based on a sense of moral or mental superiority, but on essential equality with others: "attanam upamam katwa", "making oneself equal with others," as already stated in the Dhammapada (in Pali). In other words, awareness of oneself in others is the key to mutual understanding, the basis of true ethics.

Out of compassion, putting himself in the place of another suffering, he can understand him in the deepest nature and offer him help that is most appropriate and suitable for those conditions and consistent with the character of the suffering person. Therefore, the help of a Bodhisattva is not something coming from outside and placing a burden on the one to whom this help is provided, but awakened forces that hitherto dormant in the inner nature of every being, forces that, awakening from the spiritual influence of the example of a Bodhisattva, make it possible to meet fearlessly each situation and turn it into a positive value, a contribution, a means of liberation. And it will not be an exaggeration if you compare this power with fearlessness.

This fearlessness can break even the power of karma or, as it is said in the language of the sutras: "Even the executioner's sword will fly to pieces if the condemned person calls out to the name of Amitabha from the depths of his heart" (D.T.Suzuki, 1947, p. 54). The executioner is nothing more than the karma of the condemned. And when he realizes and sincerely accepts this fact, willingly taking responsibility for his actions in the light of some certainty arising from the words and example of the Enlightened One, then the passive victim of blind (created by ignorance) fate will turn into an active creator of his own dignity. Feeling the presence of the noble figure of Avalokiteshvara in himself, he evokes in his heart the power of light and spiritual unity with all who have attained Enlightenment. This miracle of inner transformation even breaks the sword of the Judge of the Dead (Yama, Tib. Shin-rJe), and he reveals himself as the Great Compassionate One, Avalokiteshvara.

Therefore, among the 11 heads of the thousand-armed Avalokiteshvara, we see a head with terrifying features of the Lord of Death right under the merciful face of Amitabha, representing the Dharmakaya aspect of Avalokiteshvara. As a manifestation of the multidimensionality of the Great Mantra, the figure of Avalokitesvara is not exclusively a form of manifestation of Nirmanakaya, but at the same time contains both Dharmakaya and Sambhogakaya.

And here is how Lama Zopa Rinpoche describes the beneficial properties of chanting the mantra:

The benefits of chanting the Buddha's mantra of Compassion are endless, like the limitless sky.

Even if you do not have a deep intellectual understanding of the Dharma, even if you only know Om Mani Padme Hum, but you live with an attitude free from the eight worldly concerns, your life will be filled with happiness to the brim. If you live with a pure attitude, free from attachment and clinging to this life, and just spend time reciting Om Mani Padme Hum, this six-syllable mantra that is the essence of Dharma, then this is the purest Dharma.

Everything looks very simple, chanting a mantra is easy. " But the benefits of this are by no means so simple. Here I will give only the essence of her endless blessings.

Repetition of the Compassion Buddha mantra only once completely cleans up the four defeats resulting from the violation of the four root vows of personal liberation and the negative karma of the five actions with immediate retribution. The Padmatrava Tantra says that all other negative karma, without exception, are also purified.

Also in the tantras it is mentioned that by repeating this mantra, you achieve 4 qualities: rebirth in the pure land of Buddha Amitabha and other pure lands; at the time of death you will see the Buddha and the light in the sky; deities will make offerings to you; you will never be reborn in hell, the world of hungry ghosts or animals. You will be reborn in the pure land of the Buddha or as a happy samsaric being. "

The tantric text Padma Chopen Gyi Gyud says:

“Sons and daughters of noble ones, whoever repeats even once my mantra OM MANI PADME HUM or even just remembers or keeps (the mantra) on his body, he will cleanse the negative karma of five actions with immediate retribution and five actions close to them and all other negative actions and will leave (the possibility of being born in) eight states where there is no opportunity to practice the Dharma: in hell, hungry spirit, animals, and so on.

He will not experience suffering (related to) body, speech or mind. He will be free from fear of evil animals, cannibals, non-human beings and disease. He actualizes the meaning of the Dharmakaya; he will see the holy form of Great Compassion, Rupakaya.

When a person who reads 10 mala (mala - 108 beads) a day bathes in a river, ocean, any other body of water, the water that touches his body acquires a blessing.

It is said that seven generations of his descendants will not be reborn in the lower worlds. The reason is that, thanks to the power of the mantra, the body is blessed by a person who recites the mantra and presents his body as the holy body of Chenrezig (Avalokiteshvara). Thus, his body becomes so powerful, so blessed, so that it affects his descendants up to the 7th generation and has such an effect that even if a person has an immoral thought at the time of death, he is not reborn in the lower world.

Likewise, when a person who recites 10 mala mantras Om Mani Padme Hum per day enters a river or ocean, the water that touches that person's body becomes blessed, and this blessed water then purifies all billions and billions of sentient beings. in the water. So it's incredibly useful, this man is saving animals in the water from the most incredible suffering of the lower worlds.

When such a person walks along the road and the wind touches his body and then touches the insects, their negative karma is purified and they take on a good rebirth. Likewise, when such a person does massage or otherwise touches other people, the negative karma of those people is also cleared.

It makes sense to hold on to such a person; just being seen and touched is a means of liberating other sentient beings. This means that even the breath of this person, when it touches the body of other sentient beings, clears their negative karma (and therefore clears their suffering, since negative karma is the cause of suffering). Everyone who drinks the water in which such a person swam attains purification. "

In the sutra "Samato Gope Do" it is written:

“If this six-syllable mantra is written by someone's hand on rocks or stone walls, and men, women, children or any other sentient being touches it with their hand or just looks at it, by just looking at it they become bodhisattvas of the end of samsara.

Because of the great power of the mantra, when a person is under the threat of being attacked by an evil animal or a venomous snake, he will not be harmed if he chants this mantra. The repetition of the mantra stops the danger of attack during hostilities or from enemies, as well as the danger of robbery. By relying on the mantra of the Buddha of Compassion, you are freed from the danger of being punished by government authorities or by legal action. You are also not harmed by poisons. A pregnant woman who does the Compassion Buddha practice or simply repeats the Compassion Buddha mantra will be able to give birth in comfort, without much pain. In addition, the person (chanting this mantra) will be protected from harm caused by black magic and evil mantras. "

MOTIVATION WHEN REPEATING THE OM MANI PADME HUM Mantra

Before I start chanting the mantra, I would like to point out that it is very important to make your bodhichitta motivation very strong again. There are many different methods of effectively transforming our thinking into bodhichitta motivation, and one of them is to think the following:

“Countless beings in hell, from whom I received, receive and receive all my past, present and future happiness, all realizations and enlightenment, are the most precious and kindest beings in my life - I must free them from all of them. suffering and its causes, and bring them to the enlightenment of the Buddha of Compassion only by my strength.

The countless hungry spirits from which I received, receive and receive all my past, present and future happiness, all realizations and enlightenment are the most precious and kindest beings in my life - I must free them from all their suffering and their causes and bring them to the enlightenment of the Buddha of Compassion only by my strength.

The countless animals from which I received, receive and receive all my past, present and future happiness, all realizations and enlightenment, are the most precious and kindest beings in my life - I must free them from all their suffering and their causes and to bring them to the enlightenment of the Buddha of Compassion only by my strength.

The countless people from whom I have received, receive and will receive all my past, present and future happiness, all realizations and enlightenment are the most precious and kindest beings in my life - I must free them from all their suffering and their causes and to bring them to the enlightenment of the Buddha of Compassion only by my strength.

The countless asuras from whom I received, receive and receive all my past, present and future happiness, all realizations and enlightenment are the most precious and kindest beings in my life - I must free them from all their suffering and their causes and to bring them to the enlightenment of the Buddha of Compassion only by my strength.

The countless celestials from whom I received, receive and receive all my past, present and future happiness, all realizations and enlightenment are the most precious and kindest beings in my life - I must free them from all their suffering and their causes and to bring them to the enlightenment of the Buddha of Compassion only by my strength.

The countless bardo beings from whom I received, receive and receive all my past, present and future happiness, all realizations and enlightenment are the most precious and kindest beings in my life - I must free them from all their suffering and their causes and bring them to the enlightenment of the Buddha of Compassion only by my strength.

To do this, I need to achieve enlightenment (equal to that of) the Buddha of Compassion; therefore I will do the meditation-repetition (mantra) of the Compassion Buddha. "

You can also think like this:

"If among your relatives or friends there are those who have died of cancer, AIDS, etc., remember them and dedicate mantras to them with the thought that they can achieve ultimate happiness and complete enlightenment as quickly as possible." ...

VISUALIZATION DURING THE REPEAT OF THE OM MANI PADME HUM Mantra

By chanting a mantra, you can do various visualizations. For example, you can visualize rays of nectar emanating from the Buddha of Compassion, the embodiment of the universal compassion that you present to you. The Compassion of all Buddhas, which embraces and never abandons you and any other sentient being, manifests in this form of the thousand-armed, thousand-eyed Buddha of Compassion to guide you to all different levels of happiness up to Enlightenment. Just like the rays of the sun, rays of nectar, or just light, emanate from the Buddha of Compassion and completely illuminate you, just as light illuminates a dark room. Just as darkness dissipates when you turn on the light, all your problems and all the causes of your problems, your negative emotional thoughts and negative imprints, are completely dispelled, completely cleared. While doing this visualization, recite OM MANI PADME HUM.

The rays emanate from the Buddha of Compassion to cleanse and free all these beings from all diseases, hunger, relationship problems and many other problems they experience. There are so many different problems you can think of. All of these sentient beings are purified and freed from all these problems and the causes of these problems: negative emotional thoughts (arising from) anger, attachment and self-love and the negative imprints these thoughts have left in the mind. They are all completely cleansed.

During the next part of chanting the mantra, visualize that you are receiving all the qualities of the Buddha of Compassion, especially the boundless compassion that encompasses all sentient beings. You also gain an omniscient mind that can directly see the minds of all sentient beings and all the methods of leading them from happiness to happiness and enlightenment, as well as the perfect ability to open all these methods to them. All the blessings of the infinite qualities of the holy body, holy speech and holy mind of the Buddha of Compassion are included in you. After that, recite a few more rounds, visualizing that others are also receiving the blessings of the unlimited qualities of the Buddha of Compassion.

When you recite a mantra, check from time to time your motivation to see if it stays on the right track. If not, if you have lost your moral motivation and are chanting mantras with the motivation of self-love, attachment, and so on, transform it into the thought of benefiting sentient beings. Remind yourself, "What I am doing is for sentient beings," and transform your motivation into bodhicitta motivation.

There is an old Tibetan legend about a believer who tried to persuade his unbelieving mother to perform religious rites, but could only teach her to pronounce the mantra "Om Mani Padme Hum." Since her bad karma prevailed over her good karma, after death she ended up in the underworld. Her son, who mastered yoga, went after her to take her out of there, and when she saw him, she was able to pronounce this mantra, because she recited it during her lifetime, and immediately she and everyone who heard the mantra "Om Mani Padme Hum" , were able to get out of the underworld. The story ends with a cautionary note: "Such is the power of this mantra."

Hello dear readers - seekers of knowledge and truth!

Buddhist practice involves chanting mantras - a kind of prayers that hide a deep meaning, and their sounds and vibrations soothe, tune in the right way, help to enter a meditative state. And among all the diversity there is the main one, which can be called the "queen" - we will talk about this today.

The topic of our conversation is "Om mani padme hum - translation and meaning." The article below will tell you what these words mean, how they are translated, what meaning they have. We also learn a touching legend associated with the main prayer. There are many interesting things ahead!

Translation

The mantra "Om mani padme hum" is known by everyone who has somehow come into contact with Buddhist philosophy and especially with its direction, which is also called the "Great chariot". It originated in India and is sung in Sanskrit. The mantra is very popular among people from Tibet, as well as in Mongolia, where it is pronounced a little differently: "Om mani badme hum."

In Russian, its literal translation sounds something like this:

Om - the primary sound of the universe, the exclamation "Oh!";
Mani - "jewel", "pearl";
Padme - "";
Hum - "heart", in this case "wisdom".

By simply adding the translated words, you can get the main idea: "Oh, jewel, in the very heart of the lotus bud."

There are other interpretations of the sacred mantra:

All values are blooming with me, with an open heart;
The universe gives prosperity to me, whose heart is open;
The Absolute in all its manifestations comes to the one who is open by the soul;
My heart is filled with treasure.

Prayer is divided into 6 syllables, each of which brings its own meaning to the general understanding of the phrase. That is why it is called "six-syllable" in the world. It is also sometimes called abbreviated and simply - "mani".

Mani is inextricably linked to a key figure in the Mahayana direction - the bodhisattva of compassion. Most often he is known under the name Avalokiteshvara, although there are other roles of him - for example, Kuan Yin, with masculine and feminine principles.

Om are demigods characterized by pride and inflated conceit. The repetition of a syllable will not allow you to be reborn in this world and will relieve you of unjustified pride.
Ma - titans, heroes suffering from hatred, envy, a sense of rivalry. Sound removes from hatred, anger, hostility, enmity.
Neither are ordinary people, mired in illusion, attachments, desires.
Pad are animals living in ignorance.
Me - evil spirits, greedy and greedy.
Hum is a hell where everything is teeming with anger, negative energy.

By constantly repeating soothing sounds, we can break the cycle of samsara without being reborn after death in any of these vales.

Impact

As we have already found out, each sound belongs to a certain world of samsara, which means that it can fence off the main vices inherent in these vales: pride, envy, jealousy, enmity, attachment, passion, ignorance, greed, anger.

In addition to getting rid of negative traits, sounds can give a person positive qualities that are so important for a follower of Buddhist philosophy:

Om - generosity, mercy;
Ma - striving for a righteous life, spiritual growth;
Nor is tolerance;
Pad - effort, joy from success;
Me - concentration during meditation, inner harmony;
Hum is wisdom.

It is believed that frequent repetition of the mantra in several approaches can bring success, abundance, financial stability, and profit. If you look at it from a non-material point of view, it awakens in the believer a piece of Buddha that sleeps in any of us.

The mantra does not like selfishness, therefore, it is worth pronouncing it not for your own good and the liberation of the spirit, but in the name of all that exists.

Here you can listen to a beautiful song with this mantra:

Conclusion

Thank you very much for your attention, dear readers! If you liked the article, share it on social networks by clicking on the buttons below.

See you soon!

The sacred meaning of the mantra "Om mani padme hum" is also emphasized by the interpretation of each word included in it. According to the 14th Dalai Lama, she is a symbol of the purity of the mind, word and body of the Buddha himself. The word Mani is translated as a jewel and refers to the desire for spiritual awakening, compassion and love. Padme is a lotus flower that symbolizes wisdom. Hum - reveals the indivisible principle of the practical method and the highest wisdom. The main thing is to get rid of sins through repentance and be a pure soul.

Listen online mantra Om mani padme hum

The depth of interpretations of the mantra

Syllables have other interpretations that reveal their practical meaning.

Om helps a person to atone for the most serious sin - pride, as well as to overcome exaggerated conceit. Ma is the spiritual medicine for jealousy and envy. Nor - relieves of heavy attachments and selfishness, Pad - from a low level of education, Me - from incurable avarice and greed.

In turn, the last syllable keeps from excessive anger and hatred, helping to transform them into bright feelings.

According to another version, the meditative pronunciation of the mantra bestows prosperity, money and abundance. Here Om is interpreted as Brahma, who is beyond the boundaries of the manifested world. Mani means a crystal or any gem, Padme means a blooming lotus, Hum means a human heart. As a result, the mantra is translated as a slogan: "The universe bestows riches on those who are able to accept it with an open heart."

Sacred sounds and the color of prayer

This mantra is interpreted in different ways, the translation corresponds in meaning to the phrase: "Oh, the pearl shining in the lotus flower"... It consists of six sacred syllables, each of which carries a spiritual meaning:

Om - white, symbolizing the world of the gods. Allows you to finally get rid of sins, plunging into a state of nirvana;
Ma is blue, representing the world of the devils. Eliminates the consequences caused by a sinful tongue;
Nor is yellow, which is the human world. Delivers the soul from sins that have accumulated over a long period;
Pad is green, representing the animal world. With its help, sins that are contrary to Buddhist wisdom are forgiven;
Me is red, representing the subtle world of spirits. Cleans from the influence of various sinful sources;
Hum is black, recognized by the world of hell. By reciting it, you can earn a reputation as a righteous person with your family and close friends.

Meditation Ways

For "Om mani padme hum" to be beneficial, you must adhere to certain rules:

First of all, you should sit on a chair or take the famous lotus position. At the same time, the back should be flat, but without tension;
To tune in to a meditative mood, it is advisable to say "Om" several times in a row;
The mantra is read in a lingering, practically melodious voice, slowly repeating each syllable separately;
Since each syllable corresponds to a certain color, they can be pronounced synchronously with the visualization of certain color shades;
It is necessary to pronounce words with closed eyes;
During the first month, the mantra "Om padme mani hum" is read clearly and legibly, or listen to online at least 108 times a day. Next, you can work out your own personal schedule. It is advisable to use Buddhist rosary made from any material you like during the pronunciation of syllables;
If there is no time for meditation, "Om mani padme hum" can be sung in the shower, while walking, while driving, or listen to online in a finished recording;
A mantra can only be effective with regular recitation. Long breaks actually throw a person back to the starting point from which he tried to start his spiritual path.

The power of the sacred syllable

The six-syllable mantra has a positive effect on both the physical and mental levels of a person. In the first case, it calms the nervous system, helping to get rid of depression and other diseases. In the second, it helps to cleanse negative thoughts and sinful motives. It is recognized as universal, since it is able to harmonize the energy of the Universe and man, prompting to discover the spiritual principle in oneself and achieve inner peace.

With its help, you can also enhance the energy of the outer space. If the text is read in a pond, then all living beings in the vicinity will be cleansed. Meditation in the open air will imbue the wind with a sacred quality, and it will have a beneficial effect on all insects caught in its impetuous gusts.

Determine Which Yoga Is Right For You?

Choose your goal

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Do you have diseases of the musculoskeletal system?

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Where do you like to study more?

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Do you like meditating?

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Do you have any yoga experience?

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Do you have any health problems?

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Classic yoga directions will suit you

Hatha yoga

Will help you:

Suitable for you:

Ashtanga yoga

Iyengar yoga

Try also:

Kundalini yoga
Will help you:
Suitable for you:

Yoga nidra
Will help you:

Bikram yoga

Aeroyoga

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Determine Which Yoga Is Right For You?

Techniques for advanced practitioners are right for you

Kundalini yoga- the direction of yoga with an emphasis on breathing exercises and meditation. The lessons involve both static and dynamic work with the body, an average intensity of physical activity and a lot of meditation practices. Get ready for hard work and regular practice: most kriyas and meditations need to be done for 40 days on a daily basis. Such classes will be of interest to those who have already taken their first steps in yoga and love to meditate.

Will help you: strengthen the muscles of the body, relax, invigorate, relieve stress, lose weight.

Suitable for you: video lessons of kundalini yoga with Alexei Merkulov, kundalini yoga classes with Alexei Vladovsky.

Yoga nidra- deep relaxation practice, yogic sleep. It is a lengthy corpse meditation led by an instructor. It has no medical contraindications and is suitable even for beginners.
Will help you: relax, relieve stress, get acquainted with yoga.

Bikram yoga is a set of 28 exercises that are performed by students in a room heated to 38 degrees. Due to the constant maintenance of a high temperature, sweating increases, toxins are removed from the body faster, and the muscles become more flexible. This style of yoga focuses only on the fitness component and leaves aside spiritual practices.

Try also:

Aeroyoga- Air yoga, or, as it is also called, "yoga on hammocks", is one of the most modern yoga trends, which allows you to perform asanas in the air. Aero yoga is held in a specially equipped room, in which small hammocks are suspended from the ceiling. It is in them that asanas are performed. Such yoga makes it possible to quickly master some complex asanas, and also promises good physical activity, develops flexibility and strength.

Hatha yoga- one of the most common types of practice, many of the author's directions of yoga are based on it. Suitable for both beginners and experienced practitioners. Hatha yoga lessons help you master basic asanas and simple meditations. Classes are usually held at a leisurely pace and involve predominantly static load.

Will help you: get acquainted with yoga, lose weight, strengthen muscles, relieve stress, cheer up.

Suitable for you: video lessons of hatha yoga, pair yoga classes.

Ashtanga yoga- Ashtanga, which means “the eight-step path to the final goal,” is one of the most difficult styles of yoga. This direction combines different practices and represents an endless stream in which one exercise smoothly turns into another. Each asana should be held for several breathing cycles. Ashtanga Yoga will require strength and endurance from its adepts.

Iyengar yoga- This direction of yoga is named after its founder, who created a whole health complex, designed for students of any age and level of training. It was Iyengar Yoga that for the first time allowed the use of assistive devices (rollers, belts) in the classroom, which facilitated the performance of many asanas for beginners. The goal of this yoga style is health promotion. Much attention is paid to the correct performance of asanas, which are considered the basis for mental and physical recovery.

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Determine Which Yoga Is Right For You?

Progressive directions suit you

Yoga nidra- deep relaxation practice, yogic sleep. It is a lengthy corpse meditation led by an instructor. It has no medical contraindications and is suitable even for beginners.

Will help you: relax, relieve stress, get acquainted with yoga.

Try also:

Will help you: strengthen the muscles of the body, relax, invigorate, relieve stress, lose weight.

Suitable for you: video lessons of kundalini yoga with Alexei Merkulov, kundalini yoga classes with Alexei Vladovsky.

Will help you: get acquainted with yoga, lose weight, strengthen muscles, relieve stress, cheer up.

Suitable for you: video lessons of hatha yoga, pair yoga classes.

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PLAY AGAIN!

The constant repetition of the mantra brings a person not only profound changes, but also the hope of inheriting four benefits that are important in Buddhist practice:

The ability to be reborn in a cleaner land;
Receive the posthumous gift of seeing Buddha and the unearthly light in Heaven;
Guarantees the patronage of the Higher Forces and the receipt of fateful gifts;
There is a chance to become a truly enlightened person, whose holiness will extend to the whole family in seven generations, friends and relatives.

More mundane results of spiritual practices are also known. A mantra can cleanse unfavorable karma, reveal existing talents, awaken a sense of compassion in a person's soul, ward off impending danger, and protect a warrior on the battlefield.

Tattoo with a sacred sign

A tattoo with text today is popular both among Buddhists and young people, as well as among world-class celebrities. Sanskrit texts in the form of a picture on the body are an attempt to change your destiny, an opportunity to attract a changeable fortune to your side and achieve success. It is also believed that a sacral tattoo performs the function of a talisman, protecting a person from various kinds of troubles.

Tibetan monks, applying a Buddhist tattoo, seek to protect themselves from the representatives of the world of demons and all sorts of earthly troubles.

It is often applied as part of a larger tattoo such as a lotus flower. Sections of the text separately focus the owner's attention on their meaning, prompting them to think about the higher meaning of human existence.

It is also important to remember that by choosing a drawing of this text as a tattoo, a person will be obliged to adhere to sacred laws and consciously lead a pious lifestyle.

The symbolism "Om mini padme hum" is also used in amulets made of copper or precious metals. Most often, the text is knocked out from the outside, emphasizing the magical effect of amulets on forces that can harm its owner.

In Buddhism, a text written on stone walls, a mountain peak, or on other surfaces accessible to the public is also considered miraculous. To feel its spiritual impact, you just need to look at the sacred signs or touch them with your hand.