((FREE)) Download Mantra Om Mani Padme Hum Mp3

In Tibetan Buddhism, the literal translation of this mantra is actually considered less important than its association, or what you can achieve by repeating it. Following are the 2 predominant Tibetan schools of thought on what Om Mani Padme Hum means, and what you will accomplish by using this mantra in meditation.

The word Hum means union, and refers to the union that must be made between the intention (mani) and the wisdom (padme) in order to achieve the purity in body, speech and mind of the Buddha. The intention and the wisdom are therefore one, because intention cannot exist without wisdom, and vice versa.

Download Mantra Om Mani Padme Hum Mp3

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According to others within the Tibetan Buddhist tradition, the six syllables of the mantra, represent the purification or achievement of the six perfections, or six realms of existence, or the accomplishing perfection in the six practices. Therefore each of the six syllables represents one of the perfections, which are the six noble qualities of the character of an enlightened being. By repeating the mantra, you will achieve these 6 noble characteristics on your journey to enlightenment. The related syllable and characteristic are as follows:

The precise meaning and significance of the words remain much discussed by Buddhist scholars. The literal meaning in English has been expressed as "praise to the jewel in the lotus",[4] or as a declarative aspiration, possibly meaning "I in the jewel-lotus".[5] Padma is the Sanskrit for the Indian lotus (Nelumbo nucifera) and mani for "jewel", as in a type of spiritual "jewel" widely referred to in Buddhism.[6] The first word, aum/om, is a sacred syllable in various Indian religions, and hum represents the spirit of enlightenment.[7]

In Tibetan Buddhism, this is the most ubiquitous mantra and the most popular form of religious practice, performed by laypersons and monastics alike. It is also an ever-present feature of the landscape, commonly carved onto rocks, known as mani stones, painted into the sides of hills, or else it is written on prayer flags and prayer wheels.[8]

Due to the increased interactions between Chinese Buddhists and Tibetans and Mongolians during the 11th century, the mantra also entered Chinese Buddhism.[9] The mantra has also been adapted into Chinese Taoism.[10]

The middle part of the mantra, maipadme, is often interpreted as being in the locative case, "jewel in the lotus", Sanskrit ma "jewel, gem, cintamani" and the locative of padma "lotus". The lotus is a symbol present throughout Indian religion, signifying purity (due to its ability to emerge unstained from the mud) and spiritual fruition (and thus, awakening).[11] Maipadme is preceded by the o syllable and followed by the h syllable, both interjections without linguistic meaning, but widely known as divine sounds.

However, according to Donald Lopez (citing Tibetan grammatical sources) it is much more likely that maipadme is in fact a vocative, addressing a bodhisattva called maipadma, "Jewel-Lotus"- an alternative epithet of the bodhisattva Avalokitesvara.[12]

Damien Keown also notes that another theory about the meaning of the mantra is that it actually invokes a female deity named Manipadmi.[13] This is due to evidence from texts such as the Kraavyhastra which depict the mantra as a female deity. Also, as noted by Studholme, if the word is read as a vocative, it is most likely in the feminine grammatical gender, because if masculine, it would be a highly irregular form.[14] Thus as Lopez notes, the original meaning of the mantra could in fact be an invocation of "she of the lotus jewel", who is the vidya (wisdom) and consort of Avalokiteshvara and is equivalent to Shakti's role vis a vis Shiva.[15]

Regarding the relationship between the jewel and the lotus, Sten Konow argued that it could either refer to "a lotus that is a jewel" or to "a jewel in the lotus". He argues that the second explanation makes more sense, indicating Shaivite influence through the imagery of the lingam and the yoni, both also terms associated with mani and padma respectively.[15] Thus the mantra could in fact mean "O, she with the jewel in her lotus".

According to Alexander Studholme however, the meaning of manipadme "should be parsed as a tatpurusa, or 'determinative', compound in the (masculine or neuter) locative case", meaning "in the jewel-lotus", or "in the lotus made of jewels", which refers to:[16]

The sutra promotes the recitation of this mantra as a means to liberation. It states that whoever knows (janati) the mantra will know liberation as a fully enlightened Buddha. It also states that initiation into the mantra by a qualified preceptor (which is said to be a lay dharmabhanaka, vidyadhara or mahasiddha) is an important requirement for practicing this mantra. In the sutra, Avalokitesvara says that the mantra should not be given to one who has not seen the mandala.[18] This initiation is said to be open to all Buddhists regardless of class and gender, whether they be of the Mahayana or Hinayana, but not to tirthikas.[19]

The Kraavyhastra also sees the mantra as the pith or condensed expression of all "eighty four thousand Dharmas". Because of this it is called "the grain of rice of the Mahayana", and reciting it is equivalent to reciting numerous sutras.[20]

Thus, according to Studholme, the significance of the mantra in the Kraavyha is mainly that it is the "innermost heart" of Avalokitesvara, and therefore is "a means both of entering into the presence of Avalokitesvara and of appropriating some of the bodhisattva's power".[21] Its practice is said to lead numerous positive qualities including:[22]

In this sutra, the sadaksari mahavidya (six syllabled great vidya) also appears as a goddess, "autumn yellow" in color, with four arms, with two arms holding a lotus and prayer beads, and the other two in anjali mudra. According to Studholme, these features are similar to the way the mantra Om nama shivaya is depicted in Shaiva texts, since "both are concise vidyas, the hrdayas [heart] of their respective isvaras, sui generis means of attaining liberation, universally available, though of rare value and somewhat secret. Both are also, it has been argued, conceived of as forms of pranava [divine sound]."[23]

The 11th-century Bengali master Atia Dpakara rjna, who was influential in bringing Buddhism to Tibet, also wrote a short treatise on the mantra called the Arya-sad-aksari-sadhana.[26] Some Buddhist scholars argue that the mantra as practiced in Tibetan Buddhism was based on the Sadhanamala, a collection of sadhana or spiritual practices published in the 12th century.[27] However, according to Peter Alan Roberts, "the primary source for Tibetan Avalokitesvara practices and teachings" is the 11th-century Mai Kambum.[28]

Donald Lopez writes that according to a 17th-century work by the prime minister of the fifth Dalai Lama, the meaning of the mantra is said to be "O, you who have the jewel and the lotus." That manipadme is in the vocative case is also supported by a 9th-century Tibetan grammatical treatise.[29]

Lopez also notes that the majority of Tibetan Buddhist texts have regarded the translation of the mantra as secondary, focusing instead on the correspondence of the six syllables of the mantra to various other groupings of six in the Buddhist tradition.[30]

Regarding mani padme, "Jewel Lotus" or "Lotus Jewel" is one of the names of the noble Avalokitesvara. The reason that he is called by that is that, just as a lotus is not soiled by mud, so the noble Avalokitesvara himself has, through his great wisdom, abandoned the root of samsara, all the stains of the conception of true existence together with its latencies. Therefore, to symbolize that he does not abide in the extreme of mundane existence, he holds a white lotus in his hand...He joins the palms of his two upper hands, making the gesture of holding a jewel to symbolize that, like a wish-granting jewel, he eliminates all the oppression of suffering for all sentient beings and bestows upon them all temporary and ultimate benefit and bliss.[32]

Most authorities consider maipadme to be one compound word rather than two simple words.[35] Sanskrit writing does not have capital letters and this means that capitalisation of transliterated mantras varies from all caps, to initial caps, to no caps. The all-caps rendering is typical of older scholarly works, and Tibetan Sadhana texts.

According to Sam Van Schaik, Tibetan works from Dunhuang which was a major cult center of Avalokitesvara, contain numerous mantras associated with this figure, the six syllable mantra only being one of many. Some of these are lesser known variations on the six syllable mantra such as: Om vajra yaksa mani padme hum.[37]

It is also mentioned in the tantras that by reciting this mantra you achieve the four qualities of being born in the Amitabha Buddha pure land and other pure lands; at the time of death, seeing Buddha and lights appearing in the sky; the devas making you offerings; and never being reborn in the hell, hungry ghost or animals realms. You will be reborn in the pure land of Buddha or as a happy transmigratory being.

The retreat is not just chanting mantras with sadhanas, but also includes taking the Eight Mahayana Precepts, if not every day, at least frequently. Whatever merit you collect that day increases 100,000 times. This becomes such an easy and quick way to purify, collect extensive merit, achieve enlightenment and liberate sentient beings from unimaginable suffering and bring them to enlightenment quickly.

The two syllables, padme, meaning lotus, symbolize wisdom. Just as a lotus grows forth from mud but is not sullied by the faults of mud, so wisdom is capable of putting you in a situation of non-contradiction whereas there would be contradiction if you did not have wisdom. ff782bc1db