Its origin, power and benefits
In general, there is little difference between people who belong to a culture like Tibetan and Western culture. Fundamentally, we are all human beings with the same problems, the same type of confusion, the same emotions, and the same type of ignorance in our mind.
However, from the practical point of view, regarding the approach the teachings of the Dharma, there is a difference between Westerners and Tibetans. In a country like Tibet, Buddhism was established many centuries ago made many great teachers have appeared there. They practiced the teachings and thus developed confidence in the precepts of Buddhism. This does not necessarily mean that people understand why they have confidence. Theoretically, in a country where Buddhism is well established, it is easier to study, understand the lessons and build confidence in them. Also from a cultural standpoint, people naturally exhibit confidence and faith without necessarily understanding the teachings. These people may think, but do not understand the truth of the Dharma statements are true. Or for example say: Maybe I can not see the worlds top or bottom, but I know they exist because they are part of the teachings. Then there is some a priori acceptance of the teachings as they are given, without raising in the mind or skepticism or doubt.
In Western countries in general, the situation is different. Buddhism has begun to ramp up significantly since the 70's. It means that people have not really had time to become familiar with the concepts of Dharma. Moreover, Westerners are generally more sophisticated intellectually that people of other cultures. Receive a broader general education. But on the other hand, this apparent advantage involves many more doubts and skepticism as they are not willing to accept things as they are explained. Constantly question themselves about the veracity of certain assumptions and are willing to accept them or not: Past lives, future lives, karma, the causes and effects, I'm not sure I could accept this.
The same problem arises for the use of mantras and chanting as a tool for spiritual development. Many people think that mere words are powerless. How does the fact emit sounds may be related with spiritual development? OK, this presents a problem for Westerners.
We as non-awake beings, tied to a physical embodiment, we exist on three levels: physical, verbal and mental. The physical layer is completely tangible, have a substantial body that everyone can see and touch. This is the most rude and most evident of our existence. The verbal level, the sounds we hear and those who produce talking in a way are tangible and intangible at the same time. Obviously no way they can not see, but we can listen. We can experience the sounds. They have a strength comparable to the physical body but still have something tangible, we can really establish a relationship with them.
Finally there is the mental level, completely intangible. Not just anybody can see his mind but can not touch or experience its materiality. In short, we live in these three levels: the physical that is tangible, the verb is in the boundary between the tangible and intangible, and the mental that is completely intangible.
However, from the mind that come the other two components, physical and verbal. For the physical body can develop the mind must first exist. In the mind is empty, there is the sound. The sound vibration or more precisely, is embodied in the physical body. Then we have the vibrations noise arising in the mind and from them develops the body.
At the moment of conception there are two physical elements that bind the conscience, these are the sperm and egg from the parents. This cycle occurs through a vibrational level, or if you prefer, a particular sound. At the precise moment when the mind is embodied in a physical form, is conveyed by a vibration, sound NIR. For example, at a pure level, a relationship between the seed syllable HRI and the emergence of Chenresi, the Bodhisattva of compassion. At one level impure, the syllable NIR is the generator of human beings. Is the sound associated with the vibration of the moment of conception, when physical and mental elements combine to form a human being. According to this view, the birth is the passage of the mind through the level "noise" to the level of actual physical form, the strongest level.
should be clear that the sky is not unique to the human world, each of the six worlds (of the Buddhist cosmology) is associated with a germ syllable corresponding to the particular vibrational level of the moment of conception in one of these worlds. The syllable "NIR" corresponds to the human world, the "A" to the world of the gods, the "SU" to that of the demigods, the "DA" to the world of animals, "Tre" by the pretas and " DU "to the underworld. Addition There is a mantra in the teachings of the "Bardo Todol," Liberation by Hearing in the bard composed of these six syllables that are associated with the six worlds of existence samsaric.
In the human world, the physical body of the beings who compose it is structured in a certain way. A psychophysical level, there are known carriers of energy channels (nadis). The human body has three main channels. The central canal uma called in Tibetan, and each side a parallel channel, Roma and kiangma. A more detailed lists 72000 subtle energy channels that make up the psychic structure of the human body. Of these, in general there are ten major channels divided into five original channels and five secondary channels. Obviously, this is not something physical here, but rather a circulatory system of energy passing through the body. The ends of the channels reproduce the shape of the sixteen vowels and thirty consonants of the Sanskrit alphabet. This means that this alphabet comes from the configurations of the ends of the energy channels, which provide the particular way in which each sound is articulated. The human vocal range, ie their ability to articulate different sounds, is given by the particular structure of the physical body.
According to Buddhist tradition, the physical structure of beings in general is composed of five elements: earth, water, fire, air and space. However, in the case of human existence, which is particularly fortunate, developed and evolved, there is a constitutive element sixth consciousness is transcendent. From it we have no direct experience yet is very close to our level of human consciousness. This is not the case of other life forms. The sixth element, or primordial transcendent consciousness is the very nature of mind is an experience very close to ordinary consciousness. It is indeed this human being's intelligence, and psycho-physical structure, especially as it relates to the subtle channels, which allow you to vocalize a spectrum sounds so great, not comparable with other living beings.
Animals in general have limitations at different levels. Mentally, they have a very limited intelligence as they are not endowed with the sixth component or transcendent consciousness. Your body is composed of physical elements but does not have this aggregate of conscious intelligence. Therefore, the psychophysical structure that develops from such a state of mental impairment characterized a physical body also limited. On a more subtle energy channels of an animal does not possess varied structures, all have the same shape: either they are all flat or all round or square. While in the human body forms are very varied. Consequently, the range of sounds that can give an animal is very low, at most one, two or three sounds. There is very little in relation to human capabilities. Moreover, they can express themselves through words, given their limited physical structure, caused by a limitation in your mind. In the human world
emanations of the Buddhas and Bodhisattvas is much activity in education because of the evolved features of human beings and their sensitivity. The human birth is indeed the most favorable for the development and enhancement of such profound teachings. In particular, the Tantric teachings that allow a transformation deep physical structure, speech and mind of the individual. The physical transformation is done through identification with the appearance of the divine, verbal processing by the recitation of mantras and mental processing to establish the mind in Samadhi This is not really possible only in the human world, and is this world that the Buddhas and Bodhisattvas may appear and effectively provide its teachings.
Regarding the mantras, there are two types. The first group can be created by beings who have intelligence and transcendent wisdom. They are called mantra-
name as the central part of the same consists of the name of the deity or which begs saint and on which one meditates. For example, the Milarepa mantra is "OM AH HUNG GURU HASA BENDS (. The syllable OM and AH are placed at the beginning, and the syllable Hung in the end they respectively represent the body, speech and mind, and are common to all mantras. The syllable OM is associated with the body "vajra" or unchanging body, the syllable AH at the word vajra, and the syllable Hung vajra mind. GURU means Lama or spiritual master, or HASA HASA BENDS VAJRA is a term translated into Tibetan and Sanskrit Dordye Shepa. HASA VAJRA means happiness and is immutable, this was the name Milarepa tantric. In this way, by the mere repetition of this mantra is invoking Milarepa.
To cite another example, we can take Vajrapani mantra: "OM VAJRA PANI HUM" in Sanskrit, or "BENDS PANI HUNG OM" in Tibetan. Here are written only the syllables of the body and mind immutable, and in the middle the name of the deity, Vajrapani as the component of the word. There are numerous examples of such mantras we might call "fabricated." This does not mean at all that we can get to create mantras as they do not yet possess sufficient wisdom. A spiritual teacher can create this type of mantras to be completely valid because they are composed only from existing syllables and the name of divinity or the saint to which it is invoked.
For the second type of mantras, can be created only by Bodhisattvas of the eighth, ninth or tenth ground, or fully enlightened. This category of mantras comes only from this high level of expertise. It would be impossible for a lower realization can create this kind of mantra and if this happens, which would be very rare, the mantra does not work directly. Indeed, an individual who has no realization or understanding of the nature of the phenomena, the nature of reality, is simply incapable of creating a specific mantra, with a specific purpose and to be effective. On the contrary, for a Bodhisattva of great qualities can generate this kind of mantra to be effective in relation to the planned purpose. This being has in effect a full and accurate understanding of all elements of the situation.
A being who has made the first land of Bodhisattva is very different from us is not an ordinary being, as it has a very precise understanding of the nature of mind. His understanding is perhaps not yet complete but is stable. It has a great inner freedom that allows you to express yourself with total independence. At this level, we may conduct initial call, the mind can hold in an instant hundred states of deep meditation without being disturbed or lost. This can also be found in an instant hundred Buddhas, one hundred experience pure lands, comes from a hundred different ways, working for the sake of a hundred things, remembering past lives and see one hundred hundred states of stock futures, etc.. This can be done in an instant. But even in this extraordinary level of highly advanced completion, can not create mantras of this second category, because it lacks the necessary wisdom.
powers and qualities inherent in the first bodhisattva ground, are multiplied by ten in the field of the second world and develops the ability to maintain a thousand states of concentration in a single instant, experiment thousand pure lands, etc. The powers and qualities are multiplied by ten in every land. However, including making the seventh tied to land does not allow a mantra appears spontaneously. Ie, you can create a mantra even after this state of consciousness. In the eighth, ninth and tenth bodhisattva ground, called the three pure land, qualities that are obtained are called the ability to control or power. These capabilities are ten. The Bodhisattva begins to have dominion over the duration of life, the conditions of rebirth, karma, wealth, the power to make pure desires, etc. For example, a being of any of these three pure land has control over its rebirth. This means you can be reborn in the world you want, either within the samsara or any pure realm, there where necessary. So, all you have to do is decide to be reborn in that particular place and the birth occurs. Have the power to make wishes pure means you can take immediately the desire that pops into your mind.
The Bodhisattva who has power over riches, has the ability to produce a continuous shower of wealth. With this power, for example, could fill the whole land of all kinds of treasures.
As for the power of karma, this being has the ability to eliminate, or at least defer, the negative karma of an individual so that he does not experience the karmic result immediately as it should.
Such powers begin to manifest from the eighth and develop land along the ninth and tenth. These qualities are even more vast and deep as the Bodhisattva progresses. For beings who have attained these pure lands become effective four states of consciousness pure and accurate. The first is the pure and precise knowledge of the phenomena of samsara and nirvana, all forms of experience. The second is a pure and precise knowledge of causation, ie the causes and conditions that produce the samsara and nirvana. This Bodhisattva, you can clearly see how the different factors of a situation leading to a particular outcome. You can see the sense of the situation as a whole and at the same time be aware of parties. The third type of knowledge refers to the comunicaci6n through sound and speech, and the ability to produce a beneficial effect on the business use of sounds. Thanks to this particular state of consciousness, sounds and words that makes a Bodhisattva operating effectively in certain areas of life. The fourth type of knowledge allows us to recognize the karmic process, the result of an action committed, has the ability to see the link between cause and effect.
Bodhisattvas of these pure lands can create mantras, thanks to its implementation shall be effective for a specific purpose. For a fully enlightened Buddha, there is no limitation: mental opacity, ignorance and limitations of the mind have been completely eliminated and the infinite potential of the mind can express itself without measure. Trying to describe the qualities of Buddhahood is really impossible. No example, no comparison can be used to express the qualities of this level of performance. In such a state of infinite power, the act of creating a mantra is not a problem. In this state of complete omniscience mantras emerge fully effective.
Some mantras originate from the word of a fully Awakened Buddha. For example, when Sakyamuni Buddha enunciated a mantra for the first time became an infallible tool for spiritual practice, then emerged from a fully awake state of consciousness. Sometimes Buddha can suggest a mantra through a meditation, conveying his blessing or spiritual influence a special act be the mantra. If there is indeed so, the mantra that emerged from this inspiration becomes a real tool for spiritual practice.
In other cases, mantras are said to arise not from the mouth of Buddha, but from different parts of your body, like your boss skull. Thus, some people can hear the sound of a mantra that comes from Buddha's body but not his mouth. These vibrations and sounds are also considered authentic and infallible instrument for progress from spiritual as the enlightened mind of Buddha. There is no doubt as to its effectiveness.
Some mantras associated with certain deities have been transmitted orally, but through the sound vibrations produced by the Buddha in meditation. It is a very sweet and melodious sound like the song of a bird. This is one way which can be transmitted a mantra. The name of the gods to which reference is made to these mantras, usually beginning with the word Tsuktor Uknisha in Sanskrit or in Tibetan. It is known that there are five or six divinities of this kind. For example Namgyelma, a god of long life, it Uknisha Vijaya name in Sanskrit and Tibetan Tsuktor gyelma Nam. Refers to the protrusion Uknisha Buddha's skull, and the miraculous origin of this mantra. Therefore, it is not a mantra that the Buddha has pronounced orally.
also in some Sutras are mantras. In the Sutra of the Great Liberation is a long mantra that begins with the invocation: "Namo Budhaya, dharmaya Namo, Namo Sanghaya ..." that was enunciated by the Buddha when he taught this Sutra and compiled as part of the Buddha delivered speeches. There is also the famous mantra known as the "Mantra Gate" is very famous in the Tibetan and Japanese Buddhist traditions, "TADIATA OM GATE GATE FOR SAM GATE BODHI PARAGATE SO THERE." Was pronounced when the Buddha blessed the Arya Bodhisattva of compassion Avalokiteshvara, inspiring this mantra. The scene is described in the Heart Sutra: the Buddha was in samadhi and through their spiritual influence inspired the Bodhisattva Avalokitesvara mantra to teach others. So there was a direct transmission through the Bodhisattva Buddha. In all these cases it is authentic mantras that emerged from the realization of Buddha.
The first role played by mantras is to purify the veil of negativity, ignorance, and moreover we develop positive qualities. Merit increase and approach the Awakening.
Some mantras are particularly related to aspects of our existence. Either prolongation of life, the purification disease, prevent the mind from falling into lower states, or eliminate the fear and anxiety, etc. But in general we can say that all mantras have the same goal: to eliminate suffering and confusion, and lead the practitioner to the Awakening.
For example, there is a long mantra, that of Amida. This type of mantra is called Dharani in Sanskrit mantra means long and has its own grammatical structure. In the Sutra of Amida, "the Buddha of Infinite Life", it says its dharani has been enunciated by Amida himself, in his aspect of "Body of Happiness", sambogakaya. Gives a great benefit to him who recites it purifies the karma people that could lead to a revival in the lower states of existence, have a short life or illness, etc. It is very beneficial to be heard reciting the wild or domestic animals, because if they hear this mantra get a spiritual benefit, his mind is purified of karmic tendencies that hold it in the lower state and states could take it even lower in the future. Therefore, the mere fact of hearing the sound is very beneficial to humans at one level or another. Even if you are unaware, will experience the benefits in the future.
In traditional comments on this mantra is said that even if the life force is exhausted and near death, the recitation of the mantra of Amida allows prolong life until one hundred years. In this regard, it should make some clarifications. First, in times of Buddha Sakyamuni was the average life span of a hundred years was the maximum duration at the time, why is mention of this figure. Moreover, the duration of our life in a physical body is determined by several factors: the life force, the merit that sustain life, the karmic tendencies that prolong the life or lead us to another, etc.. If all these factors are exhausted at the same time, then there is no hope, no recitation of this mantra or any other means will be of benefit. But there are cases in which a person dies prematurely from one of these factors. Particularly if the life force begins to drop prematurely, but the merits and the karma is still sufficient to sustain existence, then the recitation of the mantra of Amida can be effective and prolong the lifespan.
Take for example the hundred-syllable mantra of Vajrasattva. These one hundred syllables are syllables, generating a hundred deities "peaceful and wrathful" the Bard. In this way, the hundred deities are represented potentially a hundred syllables of this mantra. The mantra has a specific grammatical structure and a person skilled in the Sanskrit language and syntax, can translate como una plegaria o una alabanza a Vajrasatva. Sin embargo, el significado último de estos sonidos, mas allá del nivel conceptual o gramatical, puede ser comprendido por un ser que tiene la sabiduría de un Buda completamente Iluminado. El sentido de estas sílabas permanece impenetrable para aquel que no ha realizado la experiencia del pleno Despertar. Pero, recitar el mantra con fe y confianza permite recibir sus beneficios, incluso si uno no tiene una comprensión intelectual o una percepción directa.
En el sendero tántrico -enfoque particularmente profundo y extraordinario- el concepto de samaya, compromiso, o vinculo iniciatíco es esencial. Se puede decir que el éxito de la práctica depende de las cualidades o de la pure samaya. The concept of samaya is considered to be very complex, some texts say that the tantric samaya includes one million one hundred thousand votes different. At the same time it has been said that the hundred-syllable mantra of Vajrasattva has the power to purify any offense committed against the "links initiation" if it recites twenty-five times per day without interruption. You can also purify the offenses committed consciously or unconsciously. Let us now
mantra "OM MANI HUNG FAME" (5) which is to Avalokitesvara (Chenresi), the Bodhisattva of compassion. Recite this mantra is important on several levels. The six syllables of the mantra can eliminate the "six poisons" of conflicting emotions of the mind, shutting the door of rebirth in the six states of existence samsaric, merit increase, develop and perfect the Six Paramita. The recitation of these "six syllables" is effective at all these levels.
be in contact with the mantra "Om Mani Peme Hung" either by hearing, by hearing the recitation, thought, or touch, for example playing the shapes of their letters engraved, "conveys a blessing and gives benefits from the inherent power of this mantra. Even if an animal hears the sound of the mantra, to a level of consciousness a liberating influence. This being will be released from the lower states, and established a human renaissance in contact with the teachings of the Dharma, and progress in the path of liberation. The Buddha says: You can take all the grains of sand content in all oceans and in all rivers in the world, the Buddha could count but could not conceive of the benefits of a single recitation of this mantra.
There is no doubt that our words have a certain power. We can long-term influence and influence others, if we speak with kindness and gentleness, with a melodious voice, then everyone will be in a good mood and happy. Conversely, if you speak a harsh, nasty then we get angry and to anger others. We can even get to terrorize others talking wildly. It is certain that the words of an ordinary person does not wake up, can have a major effect. What can we say the spiritual development effectiveness of the words spoken by a being who has reached the perfect Awakening!
If we have complete confidence in the Buddha and the Dharma teachings, to cross over to believe in the power of mantras is not difficult. But if we have faith even in its origin, then believe in the mantra that there is much more difficult to emerge. The use of mantras is also effective when, for example, have difficulty concentrating or meditate our mind properly, or when we exercise very hard for us physicists such as prostrations. Reciting a mantra like "Om Mani Peme Hung" is very easy, requires no particular skill or effort, and yet even at that level, reciting receive benefits and a certain spiritual development begins to emerge.
There are texts where many mantras and dharanis collected from various sources, various Sutras and Tantras, etc.. One such word is known by the name Bum Ngak which in Tibetan means hundred thousand mantras. Although not really have one hundred thousand mantras, is a generic name to signify that there are the most important mantras, delivered or inspired by the Buddha, or have appeared an authentic manner. For those who are interested in practicing their recitation, I propose to receive the "lung" oral transmission of text or a qualified Lama. May request the lung, then study the text and learn to recite the mantras, they are very effective. Can record and listen at home in the same way that listening to music, because it is also very beneficial. Furthermore, they suggest that when returning from work and turn on the television to relax, let alone the image to distract the eyes and turn on the recorder with the mantras to entertain the ears.
One of the chief disciples of Buddha called Shariputra was an Arhat. His mother was still alive when he reached the completion of the state of Arhat. She had neither the understanding nor the desire to study the Dharma, and his son was very upset for this reason. He wanted his mother was interested in Dharma study and to obtain all the benefits. But the study did not like. So put on work Shariputra a skillful means: suspended a bell on the door of his house and told his mother, "I put a new rule in the house, every time someone opens the door and hear the sound, should say "Om Mani Peme Hung" and all those who hear the sound of the bell will do the same. " From that moment on, every time someone came and rang the bell, "ding" the mother said "Peme Hung Om Mani." In this way, she took the habit for the rest of his life. At death, karmic tendencies prevailing at that time were very negative. A point that was reborn in a hellish world. It was found near a huge metal pot containing boiling where he was to be thrown out and burned alive. A demon who was at his side, stirring the liquid with a huge bucket. At one point, the bucket smote the edge of the pot and did "ding". Immediately, due to the habit he had acquired, she said "Om Mani Peme Hung" and was instantly freed from the hellish state and took birth in a higher world.
This is a way to directly help a human being or another animal. If you hear the sound of the mantra "Om Mani Peme Hung" it can not do them any harm, but rather it will be of great benefit. In this way, one can really help others and contribute very quickly to their spiritual development.
With this clarification, we will finish this teaching dedicating the merit for the good of all beings. MANTRAS
BENDS OM AH HUNG GURU HASA
The mantra of Milarepa, the great saint who attained full awakening in life. His recitation developed diligence and fervor in practice. PANI BENDS
HUNG OM Mantra of Vajrapani
(Chanadorye) is the personification the power of the Buddhas. His recitation allows you to develop courage in action for the sake of beings.
BUDHAYA NAMO, NAMO dharmaya, NAMA SANGHAYA
Reciting this mantra of homage to the Buddha, Dharma (the teachings) and Sangha (the community) take refuge from the sufferings of samsara.
TADIATA PARAGATE OM GATE GATE TO GATE BODHI SAM HAS SO
is the mantra of the Prajnaparamita. His recitation sharpens the intellect, can remove the attachment to the ego as an individual entity endowed with its own existence and realize that phenomena are empty of inherent nature. FAME HUNG OM MANI
The mantra of Avalokitesvara, the embodiment of compassion. His recitation eliminate the suffering and can achieve peace of mind. OM MUNI MUNI TADIATA
MAHAMUNAYE SO HA
The mantra of Sakyamuni, the historical Buddha. It has been said that if you recite this mantra once, the negative acts of 80000 kalpas purified. OM AMI DEWA HRI
The mantra of Amitabha Buddha, can develop an infinite love for all beings. WENTIYE AMARANIDSI
SO HA OM
is the mantra of Amida, the Buddha of long life that allows for longevity to continue to help beings. OM ARA
PATSANA DHI DHI DHI
is the mantra of Manjushri (Dyampel Yang), embodies the wisdom of the Buddhas. His recitation allows the qualities of this wisdom. OM AH
Sidhi BENDS GURU PEMA HUNG HUNG
is the mantra of Padmasambhava (Guru Rinpoche) which allows for the obstacles and receive regular progress and finally, the unsurpassable Awakening.
BENDS SATO HUNG OM is the mantra
short Vajrasattva (Dorje Sempa) purifying aspect of Buddha. The recitation of this mantra and practice of meditation practices form a "preliminary specific" Vajrayana. Allows quickly purify the veils that cover the pure nature of mind.
http://www.meditationclub.com/s-mantras.htm
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