Recitation Of Mantras

by Thrangu Rinpoche

When we recite the Mani mantra, we need to visualize  Chenrezig 

(Avalokiteshvara) actually present in front of us. Even though we 

can’t really see him, his wisdom mind is always protecting us.

The mantra commonly recited in Tibet is the six-syllable mantra of Chenrezig — OṂ MAṆI PADME HŪṂ.

THE MANI MANTRA

There are six syllables to the mantra OṂ MAṆI PADME HŪṂ. Sometimes an additional HRĪḤ is added, becoming OṂ MAṆI PADME HŪṂ HRĪḤ.

The syllable HRĪḤ embodies the wisdom of Chenrezig’s mind. Generally, we speak of the Three Protectors: Manjushri who represents wisdom, Chenrezig who represents love and compassion, and Vajrapani who represents power. The HRĪḤ syllable in the mantra represents the wisdom of the mind of Chenrezig, signifying the loving-kindness and compassion that seeks to benefit every sentient being. This is why we sometimes recite HRĪḤ at the end.

Different teachers teach it differently; that is why there are two ways to recite the six-syllable mantra. But no matter if you recite it as OṂ MAṆI PADME HŪṂ or OṂ MAṆI PADME HŪṂ HRĪḤ,  there is no difference to the benefits of recitation.

SUPPLICATION TO CHENREZIG

There are two different explanations of the meaning behind the six-syllable mantra.

The first explanation is that the syllable OṂ consists of the three sounds a-u-m, which respectively represent body, speech, and mind. Thus, OṂ is a combination of these three sounds.

MAṆI means jewel; it represents the wisdom of Chenrezig’s mind.

PADME means lotus. Although the plant grows from mud, the flowers are pure and untainted. When practising dharma, we need to know what should be cultivated and abandoned. MAṆI (jewel) represents cultivating the ten virtues and realising the state of Buddhahood; PADME (lotus) represents abandoning the ten non-virtues and giving up all negative deeds. MAṆI PADME (jew­el lotus) is another name for the Bodhisattva Chenrezig.

Why do we include the name of Chenrezig in the six-syllable mantra? We usually call out the person’s name if we are seeking their help. Likewise, when we are asking for the help and blessings of Chenrezig, we recite his name while praying.

The last syllable HŪṂ represents the end of a sentence.

SIX REALMS OF REBIRTH AS SIX AFFLICTIONS

Another explanation states that the six-syllable mantra represents liberating the six classes of sentient beings from the six realms of samsara. The six realms of samsara exist as a result of the six types of affliction that sentient beings have. We recite the six-syllable mantra in order to liberate all beings from the sufferings of the six realms.

The first class of sentient beings is the gods. We take rebirth in the god realms because we are unable to abandon pride. By reciting the syllable OṂ, we can remove this pride so that we won’t have to take rebirth in the god realms. The worst suffering as a god is the pain of knowing that death is impending. Reciting this syllable helps to remove this kind of suffering.

MA represents removing the suffering of demigods (asuras). We are reborn as demigods due to intense feelings of jealousy. Their biggest suffering is the quarrelling and fights they have with the gods spurred by jealousy. We recite the syllable MA to remove this kind of suffering.

The syllable ṆI represents the suffering human experience. We are reborn as humans due to having desire and attachment. Birth, ageing, sickness, and death are the main types of suffering that humans experience. We recite the syllable ṆI to remove desire so that sentient beings won’t take rebirth as humans and experience the suffering of birth, ageing, sickness, and death.

PAD represents the suffering of the animal realms. We are reborn as animals due to ignorance. Reciting the syllable PAD removes ignorance so that we won’t be reborn there, and it helps to remove the suffering of ignorance experienced in the animal realms.

ME represents the suffering in the hungry ghost realms. We take rebirth there due to stinginess. Their biggest suffering is hunger and thirst. Reciting ME removes stinginess, and also relieves beings in the hungry ghost realms of the suffering of hunger and thirst.

HŪṂ represents the suffering in the hell realms. We take rebirth there due to anger, and beings in the hell realms experience the unbearable pain of heat and cold. Reciting the syllable HŪṂ  removes anger and the suffering of the hell realms.

Therefore, the second explanation shows that the six-syllable man­tra can remove the suffering of the six realms.

MAY THE BODHISATTVAS ALWAYS PROTECT US

There are many methods to meditate on Chenrezig. For example, we can meditate on the thousand-armed Chenrezig. His thousand arms signify a thousand wheel-turning kings (chakravarti-rāja),  and his thousand eyes signify the thousand Buddhas of the fortunate aeon. We can also pray to him for protection.

We can also choose to do the more common meditation on the four-armed Chenrezig. His four arms signify the four activities of pacifying, enriching, magnetising, and subjugating. Pacifying refers to the quelling of all suffering. Enriching refers to the increase of life-force and merit. Magnetising is to attract sentient beings and wealth. Subjugating means to remove all obstacles and unfavourable conditions.

The recitation of OṂ MAṆI PADME HŪṂ in Tibetan and the Chinese recitation of Guanyin are basically the same.

When we recite the Mani mantra, we need to do so while visualising Chenrezig actually present in front of us. Even though we can’t really see him, his wisdom mind is always protecting us.

It would be truly wonderful if we could recite the six-syllable man­tra as often as possible. We usually talk about a type of liberation called liberation upon seeing (Tib: tongdrol), which means that we are able to arouse devotion and derive benefit upon seeing images in monasteries. There is another kind of liberation called liberation upon hearing (Tib: tödrol), which means that we can receive benefit upon hearing mantras or the names of the buddhas. Therefore, reciting mantras and visiting monasteries is highly beneficial to our dharma practice.