significance and benefits of six-syllable mantra recitation
TRANSCRIPT
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H EmnenceDrwn Konchok Nor Rnoche
For Free Distribution Only
Not For Sale
TheSignifcanceandBenefts
ofSix-Syllable
Mantra Recitation
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HisEminence DrubwangKonchokNorbuRinpoche
Praised by His Holiness the 14th Dalai Lama as a very
powerul and accomplished practitioner, H.E. Drubwang
Rinpoche has over 30 years o meditation retreat
experiences, at times consuming only one petal o fower
and a drop o honey water per day during his retreat. Heis an accomplished practitioner with high realisation and
a retreat master o Mahamudra. Especially appointed by
H.H. the Dalai Lama to propagate the Guanyin Practice
to the whole world or the benet o all mother sentient
beings, he has personally completed 12 rounds o 100million times o the Six-Syllable Mantra. An exponent
o the Mind Only school and the Madhyamika school
philosophies, he has successully led numerous 100
Million Mani recitation retreats in Nepal and India. In
Singapore, he has led the completion o 100 Million
Mani recitation in Singapore at Kong Meng San Phor
Kark See Monastery rom 2001 to 2006.
About
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His Eminence Drubwang Konchok Norbu Rinpoche
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Contents
ix TheOriginof theSix-SyllableMantra
Extracted rom the book, Mani Kabum
xx TheRepresentationofFour-ArmChenrezig
Extracted rom the book, Mani Kabum
xxiii Explanationof theSix-SyllableMantra
xxv Preface
Day1:
02 The Benefts o Reciting the Six-Syllable Mantra
Day2:
10 Creating the Cause or Our Liberation
14 Dedication Crucial For the Beneft o All Beings
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Day3:18 Reciting the Mani Mantra to Realise the ThreeKayas Nature
19 What Makes One A Buddhist
Day4:
24 Reciting the Mani Mantra to Free All MotherSentient Beings rom Suering
26 The Mani Mantra is the Buddha in Mantra Form
Day5:
30 Importance o Reciting the Mani Mantra with a
Pure Motivation35 Taking Reuge and Generating Bodhicitta Beore
Each Practice
Day6&7:
40 Be Careul Not to Contaminate Your Recitation
Day8:
44 Recite the Mani Mantra at All Times
47 Regret Can Puriy Your Non-Virtuous Deeds
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THE ORigiN Of THEsix-syllablE MaNTRa
OMMANIPADMEHUM.Then the Bhagavan
was abiding in the palace monastery o Zetaitshel
grove, in Shravasti, in the pleasure grove o
Anathapindika. He was together with twelve and a
hal hundred sanghas and many Bodhisattvas. Then
to the Bhagavan the Bodhisattva Nivaranavishkambin
spoke these words, Bhagavan the great vidya mantra
benets all the six kinds o beings, removes samsara
rom the root, completely liberating hell beings,
pretas and animals rom the lower realms, making
human beings experience the taste o Dharma. Since
I seek an explanation o omniscient wisdom, how
will I attain it? Bhagavan, to the one who tells me the
Six-Syllable, lling the world (Jambudvipa) with the
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seven precious things, I will oer them. Bhagavan,since I wish to write down the Six-Syllable even i
there is no paper, birch bark, writing with pen and
ink, using my blood or ink, faying my skin, I will
use it as paper, taking my bones I will use it as pen.
Bhagavan or me there is no sadness and atigue. Asor that, it will be the root lama o our ather and
mother sentient beings.
Then, the Bhagavan exhorted these words to
the Bodhisattva Nivaranavishkambin, Son o Noble
amily, or the sake o the vidya mantra o Six-
Syllable, in ormer times, though I paid homage to
centillion limitless Tathagatas, I did not hear rom
these Tathagatas. At that time the Tathagata, Arhat
completely enlightened Red Buddha Amitabha, in
ront o Buddha, because o crying, tears arose in his
eyes. From the ace o the Tathagata, he exhorted,
Son o Noble amily, why are you crying? With
tears arising what is the ault? He asked. When
centillion limitless o Tathagatas paid homage, the
Six-Syllable that removes all the suerings o beings
was not given to them.
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I ask the Sugata, Knower o the world, Tamero beings, Steersman, Teacher o gods and humans,
the Buddha Bhagavan to explain it, so he requested.
Then by the Buddha Amitabha to the great
Bodhisattva Lord Avalokiteshvara, he said these
words, Son o Noble amily, as or this vidyamantra o Six-Syllable, these are rare words, vajra
words, words o unsurpassable wisdom, words o
inexhaustible wisdom, words o the completely
pure wisdom o the Tathagata. Son o Noble amily
this great vidya mantra o Six-Syllable, because
it was blessed by me, thereore centillon limitless
sentient beings will be completely liberated rom
samsara, quickly in unsurpassable true complete
enlightenment. They will be completely enlightened.
Say this vidya mantra o Six-Syllable. Then to the
Bodhisattva, the Noble One, Lord Avalokiteshvara,
he taught this vidya mantra o Six-Syllable.
OM MANI PADME HUM.
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Then the Buddha Amitabha exhorted theBodhisattva Nivaranavishkambin, This vidya
mantra OM MANI PADME HUM i some hold
it in their bodies, Son o Noble amily, as or
these bodies, they should be understood as vajra
bodies. They should be understood as relic stupas.They should be understood as the wisdom o
the Tathagata.
OM MANI PADME HUM. A son or daughter
o Noble amily i anyone recite this vidya mantra
one time, their condence will become inexhaustible.
Their sel-reliance wisdom, heap o wisdom will
be completely pure. They will possess the great
kindness and the Great Compassion. Every day the
six perections will be completely perected. They will
attain the power o a chakravartin. They will become
irreversible Bodhisattvas. They will be enlightened
with unsurpassable, true, complete enlightenment.
OM MANI PADME HUM, these Six-Syllable
when by the hand they have been written on walls
and rocks, by the hand when it has been touched
and the view have been produced, by these men and
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women, boys and girls by merely being seen theywill become Bodhisattvas in their next lie. Wild
animals, birds, horses, cows and such sentient beings
by which they are seen, all these will be Bodhisattvas
in their next lie. They will be without birth, old
age, sickness and death, meeting with unpleasantness,ree rom pain and without suering. Yoga siddhi
will become inconceivable.
Son o Noble amily, OM MANI PADME
HUM, this vidya mantra o Six-Syllable is the true
essence o the Bodhisattva Avalokiteshvara. Saying
this vidya mantra o Six-Syllable, make an eort
always to recite it. This Six-Syllable possesses merit.
At the time o reciting this, Buddha Bhagavans
ninety-nine times as many as the atoms o the sand
o Ganges River will gather. Son o Noble amily, in
every one o his hair pores, Tathagatas are abiding
there. Son o Noble amily, by you getting such a
wish-ullling gem, you will be attained. By you the
seven kinds o shravaka amilies will be enlightened,
that is good. Son o Noble amily, that even the
limitless creatures living in your belly, having become
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irreversible Bodhisattvas, is excellent. Whatever issaid they will be given.
Then the Bhagavan said these words to the
Bodhisattva Nivaranavishkambin, Son o Noble
amily, as or this vidya mantra o Six-Syllable,OM MANI PADME HUM. It is this or example,
though the number o atoms o the earth could be
grasped, the merits o reciting this vidya mantra o
Six-Syllable one time could not be grasped. Though
every drop o the water o the ocean could be
counted, the merits o reciting this vidya mantra o
Six-Syllable one time could not be counted.
OM MANI PADME HUM, Son o Noble
amily, it is like this, or example, the house o some
person is one hundred pagtse and its height is three
hundred pagtse. It is completely lled with mustard
seed or sesame grains. It is without even a hole the
size o the eye o a needle and at its door a man
who does not age and does not die is placed. I in
every hundred eons a sesame grain is taken out by
him, by the number o these it could go on until
the oundation o the house is reached, until it is
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exhausted and no more, but the measure o meritso reciting this vidya mantra o Six-Syllable one time
could not be grasped.
OM MANI PADME HUM, Son o Noble
amily, it is like this, or example, by the sentientbeings living in the our continents, the barley,
wheat, rice, white Chinese beans, Nepalese beans
and so orth and little beans and juniper, a plant
with very small seeds and so orth, various kinds are
planted. By the naga king rom time to time, rain
alls. Ater these grains ripen they are reaped and
harvested. In the earthly world, having put these to
one side, on wagons, people carrying loads, animal
loads and basket loads having been brought in these
containers, transported by oxen and donkeys, having
been thrashed by sticks by people, though every
grain o that heap o grain could be counted, the
measure o merits o reciting this vidya mantra o
Six-Syllable one time could not be grasped.
OM MANI PADME HUM, Son o Noble
amily, it is like this, or example, fowing in the
earthly world are the great rivers Sita, Ganga,
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Yamuna, Sindhu Pukcha, Shatadru, Tsendra-garva,Eyravati, Sumkata, Amakala, Kotari. Each river has
ve hundred tributaries; day and night they fow
into the midst o the ocean. Son o Noble amily,
OM MANI PADME HUM, as or the merits o
reciting this vidya mantra one time, they increaseeven more than that.
OM MANI PADME HUM, Son o Noble
amily, or example, it is like this. Those o the
our-legged amily, oxen, donkeys, bualoes, horses,
elephants, dogs, oxes, goats, these our-legged
animals and likewise lions, tigers, zebras and so
orth, deer, monkeys, rabbits, pigs, mice, these and
so orth, every hair could be counted, but OM
MANI PADME HUM, the merits o reciting this
vidya mantra one time could not be counted.
OM MANI PADME HUM, Son o Noble
amily, or example it is like this, the king o
mountains, the vajra iron mountains in height is one
billion ten million athoms (pagtse jatong). Every
ace o that mountain is also one billion ten million
athoms (pagtse jatong) and below it is one billion
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twenty million athoms (pagtse jedtri). I there isa person who does not grow old and die and this
person, ater an eon had passed by, i he wiped it
every time with a kashika cloth, one day it would
be exhausted, but OM MANI PADME HUM, the
measure o merits o reciting this vidya mantra onetime could not be counted.
OM MANI PADME HUM, Son o Noble
amily, it is like this, or example, the midst o the
ocean has a depth o one billion sixteen million
athoms. In width to the horse head mountain.
From the existing immeasurable, by me a hair tip
hundredth part i it is scattered, though I could
count every drop, OM MANI PADME HUM, the
measure o merits o reciting this vidya mantra one
time could not be counted. OM MANI PADME
HUM, Son o Noble amily, or example, it is
like this. Every lea o a sandlewood tree could
be counted but OM MANI PADME HUM, the
measure o merits o reciting this vidya mantra one
time could not be counted.
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OM MANI PADME HUM, Son o Nobleamily, or example, it is like this. Existing in the
our continents the men, women, boys and girls,
all these abiding on the seventh bhumi level o a
Bodhisattva, the heap o merit o these Bodhisattvas
could be counted, but OM MANI PADME HUM,the measure o merits o reciting this vidya mantra
one time could not be counted.
OM MANI PADME HUM, Son o Noble
amily, or example, it is like this. Twelve months,
a year, or twelve months with an extra lunar month
a complete solar year, the rain alls day and night,
every drop could be counted, but OM MANI
PADME HUM, the measure o merits o reciting
this vidya mantra one time could not be counted.
OM MANI PADME HUM, Son o Noble
amily, the number o merits and virtues though it
need not be expressed, but i there exist centillion
limitless Buddhas like me and these or an eon,
requisites or lie o divine clothing, ood and
medicines which are ecacious or sickness, the
merit o paying them homage with these could
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be counted but OM MANI PADME HUM, themeasure o merits o reciting this vidya mantra
one time could not be counted. That I alone in
this world realm exist, what need is there to say
that they are inexpressibly countless.
Extracted rom the book titled MANI KABUM SECTION 1 -
CHAPTER 11, THE SOURCE OF THE SUTRA translated by
H.E Trizin Rinpoche
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THE REpREsENTaTiON OffOuR-aRM CHENREzig
As or one ace, it is looking at sentient beings with
compassion. The our arms perorming benet or
sentient beings by the our immeasurables (loving-
kindness, compassion, joy and equanimity). As or
the two legs, in perorming benet or beings, upaaya
and prajna abide in the equality o union. As or the
orm being white in colour, since he is not covered
by the aults o samsara, he is spotlessly pure. As or
the right hand holding a crystal mala, samsara is led
to enlightenment. As or the let holding a lotus,
though in samsara he perorms benets or sentient
beings, he is not covered by the aults o samsara.
Two hands clasped like a lotus bud at the heart
symbolising emptiness and compassion in union and
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are inseparable or the equal benet o all sentientbeings. Endowed with precious gems inseparable
dharmata like ornament arose. As or his head there
being a jewel ornament and on the crown o his
head the Buddha Amitabha abiding, he is a holder
o the lotus amily possessing the good qualities oall the Buddhas. As or the sun and moon seat, by
upaaya and prajna he impartially perorms benets
or sentient beings.
Extracted rom the book titled MANI KABUM SECTION 6
- CHAPTER 2, THE TRILOGY OF SADHANAS, THE WISH-FULFILLING GREAT COMPASSION translated by HE Trizin
Rinpoche
Moreover the white body colour is a symbol o
spotless dharmakaya. The one ace is a symbol o
co-emergent wisdom which is non-dual with onesel.
The two hands are a symbol o non-dual upaaya
and prajna. The mala in the right hand is a symbol
o guiding the six realm beings on the path to
enlightenment. The lotus in the let hand symbolises
mat though he produces the goal o sentient beings,
he is not covered by the aults o samsara. The two
legs symbolise the non-duality o dharmadhatu and
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wisdom. As or sitting on a sun, moon and lotus seat,it symbolizes that or sentient beings his compassion
is without bias and partiality like the shining o the
sun and moon, and that like a lotus he is not covered
by the kleshas and discursive thoughts o samsara.
As or the precious jewel ornaments, they symbolizethat although he enjoys all desirable qualities, it is
without attachment and accords with the style or
the benet o sentient beingsExtracted rom the book titled MANI KABUM SECTION 6
CHAPTER 3, GREAT COMPASSION WISH-FULFILLINGGEM SADHANA PRACTICE, ONE CYCLE translated by
HE Trizin Rinpoche
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ExplaNaTiON Of THEsix-syllablE MaNTRa
Closing the doors to the six realms, this mantra
rees sentient beings rom suerings to be reborn
in Buddhas Pure Land.
OM closes the door to the suering o being
reborn in the gods realm. The suering o the gods
arises rom their ability to oresee ones all rom the
gods realm.
This suering comes rom pride.
MA closes the door to the suering o being
reborn in the warring gods (asuras) realm. The
suering o these asuras is constant ghting.
This suering comes rom jealousy.
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NIcloses the door to the suering o being
reborn in the human realm. Humans suer rom
birth, sickness, old age, and death.
This suering comes rom desire.
PAD
closes the door to the suering o beingreborn in the animal realm. The suering o animals
is stupidity, preying upon one another, being killed
by men or meat, skin, etc. And being beasts o
burden.
This suering comes rom ignorance.
ME closes the door to the suering o being
reborn in the hungry ghosts realm. The suering
o hungry ghosts is hunger and thirst.
This suering comes rom greed.
HUM closes the door to the suering o being
reborn in the hell realm. The suering o the hell
is heat and cold.
This suering comes rom anger or hatred.
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o all mother sentient beings be puried. May allprogress well on the path o the Dharma, and meet
the Buddha within!
May all sentient beings have happiness and its causes.
May all sentient beings be ree rom suering and its causes.
May all sentient beings never be separated rom sorrowless bliss.
May all sentient beings abide in equanimity ree o bias,
attachment and anger, and share with others compassion.
~Mindulness is the Method, Compassion is the Expression, and
Wisdom is the Essence~
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pREfaCE
These teachings were given by His Eminence
Drubwang Konchok Norbu Rinpoche o the
Drikung Kagyu Lineage, during a 100 Mon
Mn Rectton Retret conducted at Kong Meng
San Phor Kark See Monastery over Christmas 2004
to the New Year o 2005.
They explain the beneits and importance o
doing the Mani recitation or the beneit o all
sentient beings and onesel, and the mental state in
which the recitation is to be conducted.
By the virtue o the publication o this book,
may the delements and obscurations in the minds
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Day1
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Te Benets o Reciting theSix-Syllable Mantra
Everyone has assembled here in order to recite the
six-syllable mantra. It is indeed the best way to
make our human lives meaningul. In this world,the six-syllable mantra is the most suitable practice
or ordinary people like ourselves. Lord Buddha has
taught many dierent kinds o Dharma teachings,
and i all those teachings are summarised in a
nutshell, it is the six-syllable mantra. There can
be no Dharma practice more proound than this
mantra. Reciting the six-syllable mantra is extremely
beneicial and necessary at this point o time.
We have taken countless births in samsara, and
everytime we are born in samsara, we committed
lots o negative karma and we have had many
transgressions o precepts and vows. All these
downalls, transgressions and delements can be
puried through the recitation o this mantra.
Not only do we have this precious human
lie, we also possess the Buddha-nature, which is
the potentiality or the seed or attaining complete
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enlightenment. Generally speaking, all sentientbeings are Buddhas. The only dierence between a
Buddha and a sentient being is that the Buddha is
ree rom all delements while the sentient being
is not. The moment the delements are removed
rom the Buddha-nature o a sentient being, thesentient being becomes a Buddha. It is important to
know that all these delements which have covered
our mind are temporary. They can be removed
and eliminated through skilul methods such as by
reciting the six-syllable mantra. All these delements
that have covered our Buddha-nature have been
accumulated rom countless lives in samsara. And
all these delements all into two categories the
delement o afictive emotions and the delement
that obstructs one rom realising the absolute
reality. Both these delements can be puried and
eliminated rom its roots through the recitation o
the six-syllable mantra.
Everyone o us here has ormed this great
opportunity to recite this mantra. We must appreciate
that we have ormed this great opportunity through
our good karma and great aspirations in the past.
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Each mantra that we are going to recite here willbe more precious than all the wealth o the entire
world, because at the end o our lives, none o
that wealth can be taken with us to our next
birth, but each o the mantra that we are going to
recite here can be taken with us, even ater thislie. I we do not recite the six-syllable mantra, and
we do not do any Dharma practice or any mental
transormation, then at the end o this lie, we
have to go empty-handed.
Im sure everyone o us who is here has come
with devotion and aith in the Dharma. And through
such devotion and aith, the power and benet o
the recitation will be extremely great. With this
recitation, we can truly benet rom the teachings
o the Buddha, and beneit all mother sentient
beings. The six-syllable mantra actually represents
our Buddha-nature. In other words, the six-syllable
mantra is our own enlightened nature in the orm
o mantra. The six-syllable mantra also represents
the three bodies or the three kayas Dharmakaya*,
Sambhogakaya*and Nirmanakaya*.
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When we do the recitation, we should not missany word o the mantra, we should pronounce
each word very clearly and completely rom OM to
HUM in a pleasant melody. During the recitation,
we should constantly eel that we are doing the
recitation in order to puriy the karmic delements,the negative karmas and the afictive emotions o all
mother sentient beings. We should again and again
make supplications within our mind and say: May
all mother sentient beings attain Enlightenment.
May all mother sentient beings get the opportunity
to meet the Buddha within themselves.
During the recitation, we should also keep our
body, speech and mind absolutely pure by getting
rid o non-virtuous deeds that we usually commit.
We should try to spend the ew days in this retreat
like a monk in a monastery. In this way, when we do
the recitation with virtuous body, speech and mind,
and pure aspiration or the benet o all mother
* Dharmakaya : The Body of ultimate reality which is the absolute emptiness aspectof all Buddhas.
* Sambhogakaya : The Bliss Body of a Buddha.
* Nirmanakaya : The Manifestation Body of a Buddha.
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sentient beings, then truly there will be no practicebetter than the recitation o this mantra. During this
retreat, i we can, we should also at all times rerain
rom eating meat, consuming alcohol or smoking.
We should try and maintain a pure body, speech and
mind. And with that kind o body, speech and mind,whatever practice we do will be more powerul and
meaningul. Thus, when we do the recitation, there
is a great power to it which will bring happiness and
peace to all sentient beings.
I personally have received some kind o a
prediction or prophecy rom the three kayas to
benet sentient beings by expounding the powerul
benets o the six-syllable mantra. Because o that, I
have been promoting the recitation o the six-syllable
mantra everywhere. I would like to reiterate that all
the delements, all the negative karma that we have
been accumulating, can be puried and dispelled
rom our mind because they are temporary. It is
very important to know that the recitation o the
six-syllable mantra is the antidote to these temporary
delements. The benets o reciting the six-syllable
mantra are so immense that they are immeasurable.
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Hence during the recitation o the mantra, youshould constantly supplicate within your mind:
May all the delements in the minds o all sentient
beings and mysel be puried. May all o us get the
opportunities to meet the Buddha within ace to
ace. May all sentient beings and mysel take birthin the land o bliss, in Western Paradise the land
o Amitabha Buddha, ater death, and rom there
may all o us attain complete Enlightenment. In this
way, you can benet yoursel as well as others.
The six-syllable mantra which we called mani
is the most suitable Dharma practice that ordinary
people like ourselves can have. Through this skilul
way o practice, we have the way to become
enlightened, we have the way to puriy our minds.
I we dont attempt to expel the delements and
negative karma rom our minds and practise in
this way, then we will always remain as ordinary
sentient beings.
You should recite the mantra at all times, even
when you are walking and sitting, and not just at
the shrine. You should recite the mantra whenever
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you can, and as oten as you can. I you recite OMMANI PADME HUM, you will meet the Buddha
within.
My health hasnt been good or the past ew
months. Even then, I have decided to come here tolead this retreat. Because I thought i I do not come
and lead this retreat, it would be like giving up on
sentient beings and i I do that, the Buddhas and
Bodhisattvas will not be pleased. Thus, despite my
poor health, I am here.
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Day2
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Creating the Cause or Our Liberation
Each person who participates in this retreat will
have the benet o having recited 100 million mani
mantras. This means each participant achieves the
merit and benet o having recited the mantra or100 million times. Thereore, everyone should try
to attend all sessions, and not miss any o them.
I you miss a session, you wont have the benet
and accomplish the merit o having accumulated
the mantra or 100 million times. It is a great
opportunity to accumulate such extensive merits
because individually, it is almost impossible to recite
the mantra 100 million times. We should understand
this and try to have the courage and the perseverance
to attend the sessions regularly.
Attending the sessions to do the recitation is
benecial to us not just in this lietime but in all
lietimes to come. Reciting the mantra is benecial
or the liberation o all mother sentient beings
rom the lower realms o existences animals,
hungry ghosts, hells. Through such recitation, it is
possible or us to attain liberation rom samsara. It
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is said in the text, whether one is liberated or notis completely dependent on onesel. It means i
we want to attain liberation, we have to create the
cause which brings about liberation, and the cause
is, as just explained, reciting the mantra out o great
intention, loving- kindness and compassion. I wetruly realise the nature o our mind, then in itsel,
we see the Buddha. I we recite the mantra and ree
that Buddha-nature rom the delements, then that
is called attaining Enlightenment.
The three kayas are spontaneously accomplished
when the delements are removed rom the mind
because the three kayas have primordially been
the nature o our minds. During the recitation, we
should try to keep our mind ree rom afictive
emotions like attachment, anger, ignorance, pride
and jealousy, and the three poisonous thoughts o
attachment, anger and ignorance. When we ree
our mind rom these poisonous thoughts, our mind
becomes absolutely pure. With that pure mind, we
will also have pure speech and pure body, or we
would abstain rom the non-virtuous deeds rom
our speech and body. I we recite the mantra with
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such discipline, the power o the recitation will betremendous, and our precious human lie becomes
absolutely meaningul.
On the other hand, i the recitation is not done
properly, it wont bring much benet. During therecitation, all words o the mantra should be clearly
enunciated. From time to time during the recitation,
always make supplications silently, that all the
negative karma, non-virtuous deeds and delements
we have committed so ar are totally dispelled
and puried. It is very important to know that our
Buddha-nature is temporarily obscured by discursive
thoughts and deilements. Hence, during the
recitation, we should pray that these obscurations
be removed rom the mind. In brie, we have to
continually make supplications during our recitation,
so that all the obscurations we have accumulated
since beginningless lives be puried.
During the recitation, we should regard all
sentient beings as our own mother and recite the
mantra out o the wish or their delements to be
puried and eradicated rom the root. We should,
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thus, dedicate the merits o our recitation in thisway. Through the power o our dedication, those
delements can be puried and eliminated rom
the root. When the minds o sentient beings are
ree rom delements, they maniest as enlightened
beings. Hence, i you have pure motivation anddedicate your practice or the benet o all mother
sentient beings, then that is a very extraordinary and
perect kind o practice.
The six-syllable mantra is the core essence o an
entire range o Buddhadharma, and its a practice
very suitable or samsaric beings like ourselves. This
practice can puriy all karma and we can achieve the
results at the moment o our death. I practised well,
one can see the benets even beore death. However,
to achieve that, one has to always recite the mantra
with a very pure heart and dedicated mind one
that is always mindul and ree rom non-virtuous
discursive thoughts.
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Dedication Crucial For the Benet o AllBeings
When you recite the six-syllable mantra, it is very
important to have a very pure state o mind. During
the recitation, your mind should not be disturbedby discursive thoughts. I you do your recitation
when your mind is occupied by dierent kinds o
thoughts, your recitation is not very meaningul.
Thereore, you should always be mindul o your
body, speech and mind when you do your recitation.
You should keep it absolutely pure by getting rid o
non-virtuous deeds.
When you do the recitation, you should repeatedly
make supplications so that the obscurations,
delements, non-virtuous deeds and downalls o
yoursel and others can be puriied through the
recitation.
Now, to have achieved such a precious human
lie gives us a rare opportunity to practise the
Dharma. And this may be the only opportunity
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in which we can make the attempt to meet theBuddha within ourselves ace-to-ace.
The six-syllable mantra should be viewed as the
Buddha Himsel in the orm o mantra. Getting
the opportunity to recite this mantra is extremelyortunate. I you do the recitation with pure
motivation, great supplication and all-embracing
love and aection or all sentient beings, then
your eort can truly benet the fourishing o the
Buddhas teachings, all mother sentient beings, and
yoursel in this lie and all the lives to come.
The six-syllable mantra is the essence o the
entire teachings o the Buddha and its recitation
is an extremely powerul antidote that can help us
remove all the delements in our mind.
When you do the recitation, you should dedicate
the practice or the benet o all mother sentient
beings in the six realms. In other words, dedicate
to all sentient beings in the innity o space who
have been our parents in our ormer lives. I always
pray to the three kayas and all the ormer great
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victorious masters or your purication, that yourpractice o the mantra recitation can truly remove
the obscurations rom your mind.
I my prayer is supported by your eort, your
great motivation and mindulness, then truly thismantra recitation retreat will become very, very
meaningul.
1
Whether one is liberated or not is completely dependent ononesel. I we want to attain liberation, we have to create thecause which brings about liberation, and the cause is, reciting themantra out o loving - kindness and compassion.
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Day3
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Reciting the Mani Mantra to Realise theTree Kayas Nature
The three kayas are the various personications
o the Buddha. For instance, Amitabha Buddha
is the Dharmakaya, Avalokiteshvara Bodhisattva isthe Sambhogakaya and Guru Padmasambhava is the
Nirmanakaya. And these three kayas are not oreign
to ourselves. In act, the true nature o our mind
has these three kayas within it. We are reciting the
six-syllable mantra to get rid o all the temporary
delements, so that we can realise the three kayas
nature o our mind. In order to do so, we need to
keep our body, speech and mind absolutely pure by
not perorming non-virtuous deeds with our body,
speech and mind. The mantra should also be recited
clearly word or word, and you should make great
aspirations when you do the recitation, so that you
can puriy your obscurations and deilements o
yoursel and other sentient beings and attain the
state o three kayas.
I you recite in this manner, then your eorts
can truly benet the Buddhadharma and all sentient
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beings in achieving the true path in this lie and inall lives to come, thereby attaining Enlightenment
ultimately.
Non-virtuous deeds are meaningless and bring
only suering to one. Thereore, you should at alltimes avoid committing non-virtuous deeds. Try
to make great aspirations during your recitation to
puriy your body, speech and mind.
What Makes One a Buddhist
We are all ollowers o the Buddhadharma. Thats
why we are called Buddhists. What makes us
Buddhist is our practice o taking reuge in the
Buddha, Dharma and Sangha. On top o that, we
also generate the awakened mind o Bodhicitta*.
When we take reuge in the Triple Gem and
generate Bodhicitta, we are actually making a kind
o resolution to get rid all non-virtuous deeds, and
to pursue all virtuous ones. However, in order to
do so, we need to rst understand what are virtuous
* Bodhicitta : The aspiration to help all beings attain True Happiness by becoming
Buddhas, by being Bodhisattvas.
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deeds and what are non-virtuous deeds. We need toeradicate all non-virtuous deeds as they are the causes
o all suering and we need to pursue virtuous deeds
as they are the causes o happiness.
All sentient beings, including the tiniest insects,have been our parents. And as our parents, there is
no distinction between all sentient beings and our
present ather and mother. One should not have any
doubt about that.
When you do the recitation, you should try to
have devotion and a good intention. I you recite
with this kind o devotion and motivation, you
can truly attain Enlightenment. What have kept
you as sentient being, stopping you rom attaining
Enlightenment is your negative karma and afictive
emotions. Thereore, to gain Enlightenment, you
have to rid yoursel o your afictive emotions which
cause all non-virtuous deeds. To eliminate afictive
emotions and bad karma, we need to rely on the
teachings o the Buddha. And the core essence o
the entire teachings o the Buddha is the six-syllable
mantra. As practitioners o this precious Dharma, we
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need to eradicate all non-virtuous deeds in general,particularly the consumption o meat, as it has the
heaviest negative karma. This is because all the livings
beings that we eat are actually our own parents
who have been very kind to us in many lietimes.
Eating meat is a non-virtuous act with such heavymisgivings that the Buddha Himsel also mentioned
that consuming the meat o other sentient beings
who have been our parents one lietime or another
is the gravest and most heinous deed to commit.
Over the past ew years, we have had the great
opportunity to recite the six-syllable mantra in a
retreat. You should realise that this opportunity has
come to you as a result o your good karma in the
past. You should consider yoursel very ortunate
to have this opportunity. Not only during a retreat,
but at all times, you should make the best eorts
to accumulate virtuous deeds and rerain rom
committing non-virtuous ones. And i you can
rerain rom eating meat at all, that is the most
perect way o not committing non-virtuous deeds.
Even i you are not able to give up meat permanently,
try to avoid meat consumption during special days
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o the month, such as the ull month days on the8th and 10th etc, according to the Tibetan calendar.
The human lie is extremely precious and is only
achieved once in a long while. Thus, it is extremely
important that you do not waste this precious humanlie. Make it as meaningul as possible by ollowing
the Dharma and by not commiting non-virtuous
deeds. Once again, I would like to beseech you to
avoid eating meat, as there can be no negative karma
heavier than that, or the meat we eat comes rom
our parents. This is what the Buddha taught and
this is what you should remember at all times.
You should also dedicate the merits o your
practice or the benet o all mother sentient beings,
even to the tiniest insects, so that they can be reed
rom the obscurations in their minds and attain
complete Enlightenment.
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Day4
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Reciting the Mani Mantra to Free AllMother Sentient Beings rom Sufering
Everyone in the retreat should recite the mantra
with a very pure and perect motivation, which is
generally to benet the fourishing o the Buddhasteachings and all mother sentient beings. You can
also recite the six-syllable mantra in order to ree all
mother sentient beings rom suering such as the
suering o sickness etc.
By making supplications to the three kayas
when you recite the six-syllable mantra, it can truly
dispel all the obscurations in your mind, such as the
obscurations o attachment, anger, ignorance, pride,
jealousy etc. During the recitation, you can pray
that the obscurations in the minds o all sentient
beings be dispelled. However, just puriying your
delements and obscurations is not enough. They
should be eliminated rom the root. When the
obscurations are totally removed rom the mind,
that very moment one becomes a Buddha, an
Enlightened being.
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It is very ortunate that you have such a greatopportunity to recite the mantra to benet other
living beings, in this age o degeneration. When
you have such a precious opportunity because o
your good karma and great merits in the past, do
not waste it. Try to utilise this opportunity or thebenet o others and yoursel.
I you recite the mantra with a very pure state
o mind, you can benet even those sentient beings
who have not encountered the Dharma and have no
knowledge o the Dharma. Over and over again, you
should pray that your eorts can bring tremendous
benets to the innite number o mother sentient
beings living in the six realms o samsara. You should
pray or the total elimination o their obscurations
and or their enlightenment. In short, it means to
do the recitation with all-embracing loving-kindness
and compassion or all sentient beings.
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Te Mani Mantra is the Buddha inMantra Form
We are all ollowers o the great vehicle or the
Mahayana vehicle and we must recognise that the
mani mantra is the Buddha Himsel in the orm omantra. Reciting the mantra in a retreat like this
is extremely great as each participant receives the
merits and benets as i individually having recited
the mantra 100 million times. I you were to recite
the mantra alone at home or 100 million times,
you will not nish even in one lietime. Thereore,
participating in a retreat like this truly makes your
precious human lie meaningul. How meaningul it
is, you will realise at the time o your death. Mani
is the true cause or attaining Enlightenment. Thus,
when you have such a precious opportunity and you
dont recite the mantra, you are wasting your lie
meaninglessly. Make sure you do not have many
discursive thoughts during the recitation. Rather,
make the eort to supplicate at all times or the
purication o the delements, negative karma and
obscurations o all sentient beings in the six realms.
Wish that all in these realms can be liberated, by
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being born in the Western Pureland to nally attainperect Enlightenment. This should be your constant
prayer and motivation when doing the recitation.
Dedicating your merits to all sentient beings is
a very powerul way o accumulating merits. It isvery benecial or all sentient beings, especially those
who are diseased. The benets o doing dedication
are immeasurable. A tsunami hit several countries
and thousands o people lost their lives when the
Mani retreat is still going on. There is a connection
between these people and our practice. Thereore, it
is extremely important or us to think o those who
lost their lives and dedicate all our merits or their
benet. The consciousnesses o some who passed
away are roaming around in this retreat hall. I we
dedicate and pray or them, it will help guide them to
their next birth. All those who passed away because
o this disaster are our own parents. You should pray
rom your heart that they be born in the Western
Pureland and ultimately attain Enlightenment.
You should pray so that they can be liberated
rom the lower realms and rom the samsaric
states. Pray to Amitabha Buddha, Avalokiteshvara
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Bodhisattva, Guru Padmasambhava and all theormer enlightened beings, to support you in your
dedication prayer to beneit all sentient beings
headed by the people who passed away due to the
tsunami. Everyone who is here to do such dedication
has very good karma and aspirations in the past.Because o that, you are here to do dedication prayer
or these people. Doing dedication or these people
is extremely powerul in terms o accumulating
merits.
Avoid eating meat, as there can be nonegative karma heavier than that,or the meat we eat comes rom
sentient beings who have been ourparents in one lie or another.
This is what the Buddha taughtand this is what you should
remember at all times.
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Day
5
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Importance o Reciting the Mani Mantrawith a Pure Motivation
Since we are ollowers o the Buddha, we take reuge
in the Triple Gem and generate Bodhicitta beore we
start our Dharma practice. Without taking reugeand generating Bodhicitta, there is no way to do any
Dharma practice. The mani mantra maniests the
Buddha-nature in mantra orm. All o us have ound
this mantra due to the great deeds and aspirations in
the past. You should recite this mantra not just or
yoursel, but or all mother sentient beings living and
suering in the six realms o samsara. Think about
the hell, hungry ghost and animal realms. There are
countless sentient beings suering in these realms
and their suering cannot be imagined. You should
recite to benet these sentient beings. And also,
during the recitation, you should keep your mind
ree rom attachment and aversion - the wish to
deeat your enemies, or to take care o riends
and amily with attachment. For i you hold such
thoughts during the recitation, your practice, instead
o bringing you up, may take you down. But i
you recite the mantra with a very pure motivation,
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compassion and love, it can benet and help allmother sentient beings rid the obscurations in their
minds.
During the recitation, you can ponder the non-
virtuous deeds that you have committed so ar, suchas killing, stealing, sexual misconduct and lying etc,
and coness them within your mind. This is the
time you can puriy your non-virtuous deeds, and
i you cant puriy them in a retreat like this, where
else can you puriy them? Thereore, this is a great
opportunity and you should be very cautious in
your practice and coness all the wrongdoings you
have had so ar.
All human beings have a lot o negative karma.
There isnt one who is absolutely ree rom negative
karma. So o course, each and everyone o us has a
lot to coness and puriy. During the retreat, always
remember to keep your body, speech and mind
absolutely pure. And with perect motivation, coness
all your negative karma. In a nutshell, everyone o us
should repent or the negative karma and afictive
emotions o not just onesel but all sentient beings.
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I you can think in this way, then your eorts willbe very benecial to all.
We are all in samsara, which is like an ocean
o suering. We need to attain liberation rom this
ocean o suering. That is the purpose o doing thisrecitation to be ree rom this ocean o suering.
The root to attaining reedom rom suering is
taming your mind. It is the main cause that can bring
about liberation, and is the essence o the teachings
o the Buddha. I said this repeatedly or three times
because i you keep your mind wild and untamed,
then no matter how much you try, you are not going
to attain liberation. A mind that is untamed is always
going to take rebirth in the lower realms, because
it is the cause o all afictions, which in turn is the
cause o samsara. To attain liberation, you need the
determination to be ree rom samsara, to renounce.
I you dont have the sense o renunciation, then
there is no way to attain liberation rom samsara.
Abandon all non-virtuous deeds o your mind like
covetousness, harmul intentions and wrong views.
Think about all mother sentient beings and recite
or them, so that they can be reborn in Western
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Pureland. Free your mind rom all discursivethoughts and afictive emotions, and recite out o
loving-kindness, compassion and Bodhicitta. I your
mind is not tamed, and still you try to practise the
Dharma, then it is nothing more than pretending
to be a practitioner. Thereore, tame your mindand generate loving-kindness and compassion or
all sentient beings. Generate the strong aspiration
to bring happiness to all mother sentient beings, to
ree them rom suering and all causes o suering.
Pray rom your heart that all sentient beings attain
liberation rom the lower realms o samsara. Keep
these words in your mind.
It is important to know that the three kayas
are one and the same in essence, though dierent in
aspects. These three kayas personiy the true nature
o your mind. They are not oreign to yoursel but
dierent expressions o your own mind, and are
spontaneously accomplished primordially, as the
nature o your mind. And it is very important to
understand, because through the Dharma practice,
what one has to realise is that ones mind is the
Buddha itsel, and the three kayas are maniestations
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o that mind. During the recitation, you shouldthink only about the teachings o the Buddha and
beneting other sentient beings. Think about your
own death which is waiting or you. I you do this,
then you can tame your mind. I you eel very
strongly in your mind due to afictive emotions, andi your mind is very rigid, not tamed or malleable,
it is not going to help or benet you. With a tamed
mind, recite the mantras o the three kayas or one
round o the mala each and every day.
Perhaps you are bored that I keep stressing the
same teachings over and over again. But I truly
believe that these teachings will benet you a lot.
I come all the way rom Nepal to repeat the same
things time and again on what to do and practise,
because Im very sure this will benet you at the
end o your lie.
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aking Reuge and Generating BodhicittaBeore Each Practice
With a very dedicated, perect and pure motivation,
you begin your Dharma practice by taking reuge in
the Triple Gem, ollowed by generating Bodhicittawith the below verses:
May all sentient beings have happiness and its
causes.
May all sentient beings be free from suffering
and its causes.
May all sentient beings never be separated from
sorrowless bliss.
May all sentient beings abide in equanimity
free of bias, attachment and anger, and share
with others compassion.
This should be done all the time, beore you
start your Dharma practice. Being ree rom bias
and attachment means not to take sides. It means
not to think in terms o me versus others. I
you think in this way, there is attachment to those
near and dear to you, and aversion to those who
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are not. I you such an attitude, you are going tocommit non-virtuous deeds out o attachment and
aversion, which will destroy the root o your merits.
Thus, keep your mind in equanimity, with equal
aection, love and consideration or all sentient
beings. Because all have been our parents, there isno room or us to be attached or aversed to any.
Having no attachment and aversion is the samaya*.
And i you dont have this samaya, then whatever
eort you make is not going to benet yoursel or
others. It will be wasted.
It seems to me that there is some sort o
attachment and aversion going on, and that must
be changed. It is extremely important to change this
attitude. This is because everyone here should have
the equal right to practise, and to receive blessings.
Even or His Holiness the Dalai Lama, there is no
distinction between disciples. All disciples can equally
approach him and receive teachings and blessings
rom him.
* Samaya : The sacramental bond and commitment in the Vajrayana establishedbetween the master and the disciples on whom empowerment is
conferred. The samaya bond also exists between the disciples of the
same master and between disciples and their practice.
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To attain Enlightenment, we are dependent onother sentient beings. Without helping other sentient
beings to attain Enlightenment, there is no way or
us as individuals to attain liberation. I we abide by
the samaya, we will be assisted by the kindness o all
ormer enlightened beings. Coupled with our ownpractice and aspiration, we can attain enlightenment.
In your aspiration prayer, you should include all
sentient beings o the six realms by considering
them as your own parents. Making such prayers,
and keeping the samaya is the method or you to
puriy your own delements. Most importantly, you
must have a pure samaya, because all o us who are
here are like one amily, doing the same practice
and listening to the same teachings. So keep this in
mind and try to have a very pure samaya.
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When we take reuge in the Triple Gem and generate
Bodhicitta, we are actually making a kind o resolution
to get rid o all non-virtuous deeds.
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Day
6&
7
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Be Careul Not to Contaminate YourRecitation
I you recite the mantra with a very pure intention,
it is most benecial to all sentient beings. What you
will achieve through the recitation is Buddhahood.Thereore, make the best eort during the retreat
to do only virtuous deeds in your body, speech and
mind and avoid non-virtuous ones. Your recitation
is what you can take with you to your next lie.
Also, be careul and mindul o not allowing afictive
emotions like jealousy etc. rom arising. Always
maintain a calm and delightul state o mind. Rejoice
that you have this great opportunity to recite this
mantra. I you harbour negative thoughts when you
are reciting, such thoughts can spoil your merits.
Hence, keep a pure and perect state o mind at
all times.
Feel the sense o tremendous joy rom having
have this great chance to recite the mantra. So
recite with happiness and joy, and not with negative
thoughts.
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Being able to recite the mani mantra is themost dicult opportunity to obtain. Yet you have
ound such a rare opportunity. As a Buddhist with
a precious human lie, what you have to achieve
ultimately is Buddhahood. The six-syllable mantra
can close the doors to the six realms o samsara. Iyou recite the mani mantra, you can be reborn in
the Western Pureland and attain enlightenment. Be
careul not to contaminate your recitation.
1
When you recite the six-syllable
mantra, it is very important to have
a very pure state of mind. Always
recite the mantra with a very pure
heart and dedicated mind one
that is always mindful and free from
non-virtuous discursive thoughts.
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You should recite the mantra at all times,
even when you are walking and sitting,
and not just at the shrine. You should recite the mantra
whenever you can, and as oten as you can.
I you recite OM MANI PADME HUM,
you will meet the Buddha within.
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Day8
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Recite the Mani Mantra at All imes
Today is the last day o the retreat and we are going
to complete 100 million o the mani mantra. During
this retreat, we have puried our negative karma
and made great supplications. And as a result oour eorts, it is raining today. This is an auspicious
sign. The recitation should be done not or onesel
but or the benet o all mother sentient beings and
the fourishing o the Buddhas teachings. I you do
this, your recitation will benet you in this lie and
the lives to come.
Recite the mani mantra at all times. Keep praying
so that you may attain complete enlightenment.
The great benets and blessings o this retreat are
symbolised by this rain, which will bring peace,
harmony and happiness everywhere.
Avoid negative deeds and afictive emotions at
all times, and concentrate on the recitation o the
mantra. Always clearly dierentiate between what is
virtuous and what is non-virtuous. Try to cultivate
virtuous deeds as much as possible, as they are the
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causes o attaining enlightenment. Committingnegative deeds will only land you in the lower realms.
There is a very strong bond o samaya between the
people o Singapore and I. Also supplicate to Guru
Rinpoche (Padmasambhava) to attain realisations.
Everyone here is very ortunate to be blessed withgreat karma and past aspirations. You have attained
the endowment o a precious human body and have
very successully, without any obstacles, almost come
to the end o the retreat.
I have always prayed or the benet o all sentient
beings and the spreading o the teachings o the
Buddha. I pray that everyone can attain complete
enlightenment. Likewise, you should pray in a similar
manner. And pray that all your negative karma
committed since beginningless lives can be puried,
so that you can attain enlightenment.
Remember, the three kayas are one and the
same in essence. They are the true nature o our
mind. Thus, they are spontaneously and primordially
accomplished in our own mind. To realise this, you
need to practise the virtuous deeds well, such as the
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practice o the six paramitas (or Perections) theperection o generosity, the perection o morality,
the perection o patience, the perection o diligent
eort, the perection o meditative concentration,
and the perection o wisdom.
You should also always make the eort to avoid
perorming negative deeds. Make this eort till the
end o your lie. I you do so, you will gradually
realise the three kayas within yoursel.
Recite the mantra out o very deep and strong
loving-kindness or all sentient beings. Do not
harbour negative thoughts o covetousness and
the intention to harm others etc, otherwise your
recitation will be tainted. I you do the recitation
with loving-kindness, compassion and Bodhicitta,
your recitation can lead you to the realisation o
the three kayas. So bear in mind recite with all-
embracing compassion at all times.
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Regret Can Puriy Your Non-VirtuousDeeds
It is an extremely auspicious moment as we have
created the cause to attaining ultimate happiness.
Im very happy that so many o you are able toparticipate in this retreat and recite the mani mantra.
Your eorts will denitely benet all mother sentient
beings in the six realms o samsara. All sentient beings
are our parents. Thereore, you should always recite
the mantra out o loving-kindness and compassion
or all mother sentient beings. I you do so, the
results o your practice will maniest at the time
o your death. Think o all mother sentient beings
with compassion and love all the time. And puriy
your non-virtuous deeds and afictive emotions out
o a sense o regret. I you regret your non-virtuous
deeds, they can be puried. When you are doing
your dedication prayer, think o all mother sentient
beings and dedicate the merits o your practice to
their benet rom your heart. I thank you all rom
the bottom o my heart or attending the retreat.
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100 Million Mani recitation in Singapore at
Kong Meng San Phor Kark See Monastery rom 2001 to 2006.