The Meaning of the Mantra Excerpted from
Chenrezig Lord of Love by Bokar Rinpoche (Chapter
One, The Nature of the Deity)
Mantras are a sound manifestation coming from
emptiness. They are the authentic sound of emptiness.
From the point of view of the absolute truth and of emptiness
itself, the mantra does not have any existence. There is neither
sound nor mantra. Sounds and mantras, as with all other forms of
manifestation, are located in the relative realm that arises from
emptiness. In the relative realm, sounds, although devoid of their
own entity, have the power to designate, name, and act on the mind.
When, for instance, someone tells us "You are a fine person" or
"You are very disagreeable," the words "fine" or "disagreeable" are
not "things." They are only sounds that are not either "fine" or
"disagreeable" in themselves, but simply evoke the thoughts of
"fine" and "disagreeable" and produce an effect on the mind.
Similarly, in the relative domain mantras are endowed with an
infallible power of action.
Mantras are very often the names of Buddhas,
bodhisattvas, or deities. For instance, OM MANI PADME HUNG is a way
of naming Chenrezig. From an absolute point of view, Chenrezig does
not have a name, but he is designated by names in the domain of the
relative or literal meaning. These names are the vector of his
compassion, grace, and the strength of the wishes he makes for the
benefit of beings. In this way the recitation of his name transmits
these qualities of his mind. Herein lies the explanation for the
beneficial power of his mantra, which is also his name. As we
assimilate ourselves to our own name and are at one with it, in the
same way, on the relative level, the mantra is identical with the
deity. They form a single reality. When one recites the mantra, one
receives the grace of the deity; by visualizing the deity, one
receives the same grace without any difference.
The mantra OM MANI PADME HUNG sometimes gives rise to
fanciful or mysterious translations. As we have just said, however,
this is simply one name of Chenrezig placed between two sacred and
traditional syllables, OM and HUNG.
-OM represents the body of all Buddhas; it is also the
beginning of all mantras;
-MANI means 'jewel' in Sanskrit;
-PADME, the Sanskrit pronunciation, or PEME in Tibetan, means
"lotus";
-HUNG represents the mind of all Buddhas and often ends
mantras;
-MANI refers to the jewel that Chenrezig holds in his two central
hands and PADME to the lotus he holds in his second left hand.
Saying MANI PADME names Chenrezig through his attributes: "the one
who holds the jewel and the lotus." "Chenrezig" or "Jewel Lotus"
are two names for the same deity.
When we recite this mantra we are in fact continually
repeating the name of Chenrezig. In itself this exercise may look
strange. Let us suppose there is a person named Sonam Tsering and
that we ceaselessly repeat his name in the manner of a mantra.
Sonam Tsering, Sonam Tsering, Sonam Tsering, and so on. This will
seem very odd and will certainly be useless. If, on the other hand,
the recitation of the mantra OM MANI PADME HUNG has a meaning, it
is because this mantra is invested by the grace and power of the
mind of Chenrezig who himself gathers the grace and compassion of
all the Buddhas and bodhisattvas. In this view, the mantra is
endowed with the capacity to purify our mind from the veils that
obscure it. The mantra opens the mind to love and compassion and
leads it toward awakening.
to be continued...
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