Amitabha Mantra
(Om Amideva Hrih) (Chant the 108 times a day.)
Amitabha is the center of a number of mantras in Vajrayana practices. Amitabha is a compound of the Sanskrit words amita ("without bound, infinite") and abha ("light, splendor"). Consequently, the name is to be interpreted as "he who possesses light without bound, he whose splendor is infinite".
Amitabha Buddha emanates ruby red light, a Red that symbolizes love and compassion. Amitabha’s radiant form warms and pacifies the hearts of all who gaze at him. He is the head of the Lotus(padma) family. This family includes some of the most famous Buddhas and bodhisattvas, including Avalokiteshvara, Padmasambhava, White Tara, and Shakyamuni Buddha.
He sits on a lotus throne decorated with peacock. It is believed that the peacock’s brilliant colors come from the poison of the snakes they eat. These poisons are transmuted into beauty, and likewise Amitabha’s practice turns the poison of greed into love.
He manifests boundless compassion, protecting and welcoming all into His Pure Land, the Western Paradise from where the attainment of Enlighhtment is certain. Reciting Amitabha’s mantra purifies all delusions and removes obstacles caused by one’s excessive attachment to material things. This was a teaching given to Queen Vaidehi, who had been imprisoned by her evil son, Ajatasatru.
Amitabha is an archetypal Buddha who represents love and compassion, and he is pictured as being the rich, warm color of the setting sun.
Amitabha is one of the so-called Dhyani-Buddhas, a set of five non-historical, symbolic figures who are arranged in a mandala. The other Buddhas in this set are Vairocana (center), Akshobhya (East), Ratnasambhava (South), and Amoghasiddhi (North).
Amitabha is dressed as a monk, with his hands in the mudra (hand gesture) of dhyana (meditation). The dhyana mudra is how one traditionally arranges one’s hands during Buddhist meditation, all those pictures of yoga practitioners with their hands on their knees notwithstanding. This hand position is very balanced and subtle; the thumbs lightly touch, neither pushing together nor falling apart.
Amitabha has a Bodhisattva form called Amitayus, which means “Infinite Life.” The Bodhisattva form is, unlike the monastic Buddha-form, arrayed as a young prince with long hair and adorned with jewelry and fine silks. In some traditions Amitabha and Amitayus are seen as being essentially the same being, while in other traditions they are distinct.
https://www.youtube.com/watch?v=l7wQR34hzMA
https://www.youtube.com/watch?v=crqRJZW5H_o
https://www.youtube.com/watch?v=QFkeXZufnIQ
Avalokitesvara Mantra
(Om Mani Padme Hum) (Chant the 108 times a day.)
This mantra to the Compassionate Buddha is powerful and uplifting. Reciting this mantra 108 times a day will awaken hidden yogic abilities within you and benefit seven generations of your decedents. This mantra will calm your fear, soothe your concerns, heal your broken hearts and answer all your prayers.
Avalokitesvara means “The Lord Who Looks Down (in compassion)”is a Bodhisattva who represents compassion, and his mantra also symbolizes that quality.
There are various forms of Avalokitesvara. The four-armed form or a 1000-armed form — the many arms symbolizing compassion in action. And in the far east, Avalokiteshvara turned into the female Bodhisattva, Kuan Yin.
Om has only a mystical meaning — suggesting primordial reality. Mani means jewel, while Padme means lotus. Hum, like Om, has no conceptual meaning. Overall, the mantra is suggestive of the bringing together of the qualities of wisdom (the lotus) and compassion (the jewel).
Just as the lotus can exist in muddy water without being soiled, so wisdom can exist in an impure world without becoming contaminated.
As per the Dalai Lama “the compassionate mind takes away the poverty of unhappiness that exists in the world and replaces it with the wealth of wellbeing.”
This is probably the best known Buddhist mantra.
https://www.youtube.com/watch?v=NPszteX0z7k
https://www.youtube.com/watch?v=8UOcXiBGGb8
https://www.youtube.com/watch?v=KWq8NYAImLY
https://www.youtube.com/watch?v=xyJyANcjbFc
Bhaisajyaguru (Medicine Buddha) Mantra
The Medicine Buddha, or Bhaisajyaguru, is as his name suggests connected with healing.
(Namo Bhagavate Bhaisajya Guru Vaidurya Prabha Rajaya Tathagataya Arhate Samyak Sambuddhaya Tadyatha: Om Bhaisajye Bhaisajye Bhaisajya-Samudgate Svaha.)
The short form is:
(Tadyatha: Om Bhaisajye Bhaisajye Mahabhaisajye Bhaisajyaraje Samudgate Svaha.)
Chanting the Medicine Buddha’s mantra is incredibly beneficial when praying for someone who is ill, who is suffering from a terminal disease or who may be dying. If you are the one who is ill, chant 108 times of the Medicine Buddha’s mantra once in the morning and once in the evening. For someone ill, recite mantra into a tape & play continuously in the room where he/she is resting.
“Bhaisajya” means “curativeness” or “healing efficacy,” while “guru” means “teacher” or “master.” Thus he’s the “master of healing.” He’s also known as Bhaisajyaraja, “raja” meaning “king.”
The short form of the mantra could roughly be translated as “Hail! Appear, O Healer, O Healer, O Great Healer, O King of Healing!” The optional “tadyath?” at the beginning means “thus,” and it’s not really part of the mantra, but more of an introduction.
The long version could be rendered as, “Homage to the Blessed One, The Master of Healing, The King of Lapis Lazuli Radiance, The One Thus-Come, The Worthy One, The Fully and Perfectly Awakened One, thus: ‘Hail! Appear, O Healer, O Healer, O Great Healer, O King of Healing!’ ”
Bhaisajyaguru is one of a set of eight healing Buddhas, which includes Shakyamuni, the historical Buddha. Bhaisajyaguru is the head Buddha of the group.
He is Lapis Lazuli blue in color, although sometimes he’s depicted as golden-skinned. He is dressed in the robes of a bhiksu (monk). His left hand rests in his lap in the mudra (hand gesture) of meditation, while in his right hand, held palm upwards at the right knee, he holds a branch of the healing myrobalan plant.
In his left hand, which rests in his lap in the dhyana (meditation) mudra, he holds a bowl of amrita — the nectar of immortality.
https://www.youtube.com/watch?v=yUJucA-mrgE
https://www.youtube.com/watch?v=GOCY1qzFqK0&list=RDyUJucA-mrgE&index=4
https://www.youtube.com/watch?v=2rqDgQGQchc
https://www.youtube.com/watch?v=oikIw01nzL4
Green Tara Mantra
(Om Tare Tuttare Ture Svaha)
Tara, whose name means “star” or “she who ferries across,” is a Bodhisattva of compassion who manifests in female form. In Tibetan, Tara is known as “Dolma” (Sgrol-ma), or “She Who Saves.” In particular she represents compassion in action, since she’s in the process of stepping from her lotus throne in order to help sentient beings.
The syllable Om has no conceptual meaning, and is sound representing the entire universe, past present and future.
Tare represents salvation from mundane dangers and suffering. Tara is seem as a savioress who can give aid from material threats such as floods, crime, wild animals, and traffic accidents. Tara is therefore said to protect against ordinary worldly dangers.
Tuttare represents deliverance into the spiritual path conceived in terms of individual salvation. In traditional terms, this is the path of the Arhant, which leads to individual liberation from suffering. This is seen in Mahayana Buddhism as a kind of enlightenment in which compassion does not figure strongly. Tara therefore offers individual protection from the spiritual dangers of greed, hatred, and delusion: the three factors that cause us individual suffering.
Ture represents the culmination of the spiritual path in terms of deliverance into the altruistic path of universal salvation – the Bodhisattva path. In the Bodhisattva path we aspire for personal enlightenment, but we also connect compassionately with the sufferings of others, and strive to liberate them at the same time as we seek enlightenment ourselves. Tara therefore delivers us from a narrow conception of the spiritual life. She saves us from the notion that spiritual progress is about narrowly liberating ourselves from our own suffering, and instead leads us to see that true spiritual progress involves having compassion for others.
By the time we have been liberated from mundane dangers, liberated from a narrow conception of the spiritual path, and led to a realization of compassion, we have effectively become Tara. In Buddhist practice the “deities” represent our own inner potential. We are all potentially Tara. We can all become Tara.
Svaha means: “Hail!”, “Hail to!” or “May a blessing rest on!” We could see this final blessing as symbolizing the recognition that we are ultimately a Tara.
https://www.youtube.com/watch?v=jobPEgn4i3M&feature=youtu.be
https://www.youtube.com/watch?v=ApJ7JL74XMY
https://www.youtube.com/watch?v=lqcWl6VAB_M
https://www.youtube.com/watch?v=0DEY_YKIrGg&list=RDlqcWl6VAB_M&index=2
https://www.youtube.com/watch?v=sb-DsDGOT40
Manjushri Mantra
(Om A Ra Pa Ca Na Dhih)
Chanting this mantra invokes the spiritual power and wishdom of Manjushri – the Buddha who embodies the transcendental knowledge of all the Buddhas. Recite this mantra 108 times a day will help to become wise and good decision maker.
Manjushri is a Bodhisattva who represents wisdom, and his mantra also symbolizes that quality. He holds a sword in his right hand — symbolizing his ability to cut through delusion. In his left hand, by his heart, he holds the stem of a lotus flower, which bears a book — the Perfection of Wisdom teaching,
A leads to the insight that the essence of all things is unproduced.
RA leads to the insight that all things are pure and free of defilements.
PA leads to the insight that all dharmas have been “expounded in the ultimate sense.”
CA leads to the insight that the arising and ceasing of things cannot be apprehended because in reality there is no arising or ceasing.
NA leads to the insight that although the names for things change the nature of things behind their names cannot be gained or lost.
These are all important concepts in the Perfection of Wisdom, although to say they are concepts is a bit limiting — really they’re attempts to describe the indescribable nature of reality.
Dhih means religious thought, reflection, meditation, devotion, prayer; understanding, intelligence, wisdom
https://www.youtube.com/watch?v=U4195GA-aSU
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Padmasambhava Mantra
(Om Ah Hum Vajra Guru Padma Siddhi Hum) (Chant the 108 times a day.)
Padmasambhava, affectionately known as Guru Rinpoche is the powerful Lotus Buddha who dispels all obstacles and worldly problems. Guru Rinpoche is excellent for those who find it hard to concentrate. Reciting his mantra as well as his seven lined prayer (below) transforms all difficulties into opportunities for growth and learning.
Du Sum Sangay Guru Rinpoche
Ngo Drup Kun Dak Dewa Chen Poi Zhap
Bar Chad Kunsel Dud Dul Drak Po Tsal
Sol Wa Deb So Jyin Gyi Yi Lap Tu Sol
Chyi Nang Sang Wai
Bar Chad Zhi Wa Dang
Sam Pa Lhun Gyi Drup Par Jin Gyi Lob
Padmasambhava was a teacher who is said to have converted Tibet to Buddhism. He was a renowned scholar, meditator, and magician, and his mantra suggests his rich and diverse nature.
Om Ah Hum have no conceptual meaning.
Om is often regarded as being the primeval sound, and in fact the sound-symbol of reality itself. It represents the universal principle of enlightenment.
Ah, in traditional explanations, is usually said to be connected with speech (more about that in a moment) but in Sanskrit “ah” is a verb meaning “to express , signify ; to call (by name).” So it suggests evoking, or calling forth, the manifestation of enlightenment.
Hum is often thought of as representing the manifestation of enlightenment in the individual human being. This may be a complete coincidence, but hum is similar to the first person singular “aham,” which means of course “I.”
Often these syllables are associated with body, speech, and mind respectively (i.e. the whole of one’s being). So there’s a suggestion that we are saluting the qualities that Padmasambhava represents with all of our hearts (and minds, and bodies).
Vajra means thunderbolt, and represents the energy of the enlightened mind. It can also mean diamond. The implication is that the diamond/thunderbolt can cut through anything. The diamond is the indestructible object, while the thunderbolt is the unstoppable force. The vajra also stands for compassion.
Guru, of course, means a wise teacher. It comes from a root word, garu, which means “weighty.” So you can think of the guru as one who is a weighty teacher. Padmasambhava is so highly regarded in Tibetan Buddhism that he is often referred to as the second Buddha.
Padma means lotus, calling to mind the purity of the enlightened mind, because the lotus flower, although growing in muddy water, is completely stainless. In the same way the enlightened mind is surrounded by the greed, hatred, and delusion that is found in the world, and yet remains untouched by it. The lotus therefore represents wisdom.
Siddhi means accomplishment or supernatural powers, suggesting the way in which those who are enlightened can act wisely.
https://www.youtube.com/watch?v=zJElmjFnp8M
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Prajnaparamita Mantra
(Gate Gate Paragate Parasamgate Bodhi Svaha)
This mantra represents a class of Mahayana scriptures known as the Prajnaparamita (perfection of Wisdom) Sutras. These include such famous teachings as the Heart Sutra and the Diamond Sutra. These texts were the subject of worship in Mahayana Buddhism, in much the same way that devotional figures were.
Prajnaparamita eventually became personified as a goddess, but this is not her mantra. This one is associated with the Perfection of Wisdom texts themselves.
The words here do have a literal meaning:
“Gone, gone, gone beyond, gone utterly beyond, Enlightenment hail!”
https://www.youtube.com/watch?v=BOK8f7ZymDI
https://www.youtube.com/watch?v=-uNAGQZSDuc&list=RDBOK8f7ZymDI&index=5
https://www.youtube.com/watch?v=gobowY2lIqQ&list=RDBOK8f7ZymDI&index=8
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Shakyamuni Mantra
(Om Muni Muni Mahamuni Sakyamuni Svaha)
(Tadyatha Om Muni Muni Maha Muni Ye Soha)
Chanting 108 Times a day, visualize millions of golden light rays emanating from Buddha’s holy body and entering your body through the crown of your head, which brings blessings that purifies ours negative karma.
Shakyamuni was almost certainly the first enlightened figure to be visualized. There’s a beautiful passage in the Sutta Nipata (an early Buddhist text) where Pingiya talks about how he is never separated from the Buddha. He says that at any time he wishes he can see and hear his teacher, even though he lives hundreds of miles from where the Buddha dwells.
Shakyamuni’s mantra is a play on his name. Muni means sage. Maha means great. So the mantra reads “Om wise one, wise one, greatly wise one, wise one of the Shakyans, Hail!”
https://www.youtube.com/watch?v=KFhJH-5aASA
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Vajrapani Mantra
(Om Vajrapani Hum)
Vajrapani is a Bodhisattva who represents the energy of the enlightened mind, and his mantra also symbolizes that quality.
Vajrapani is pictured dancing wildly within a halo of flames, which represent the transformative power of Awakening. He holds a vajra (thunderbolt) in his right hand, which emphasizes the power to cut through the darkness of delusion. Vajrapani looks wrathful, but as a representation of the enlightened mind, he’s completely free from hatred.
Vajrapani’s mantra is simply his name, which means “wielder of the thunderbolt”, framed between the mystical syllables Om and Hum. This mantra helps us to gain access to the irrepressible energy that Vajrapani symbolizes.
https://www.youtube.com/watch?v=r9WGEKFijNw
https://www.youtube.com/watch?v=TqsIyLzeZ9E
White Tara Mantra
(Om Tare Tuttare Ture Mama Ayuh Punya Jnana Pustim Kuru Svaha)
White Tara (Sita Tara) is associated with long life. Her mantra is often chanted with a particular person in mind. She’s another representation of compassion, and she’s pictured as being endowed with seven eyes (look at the palms of the hands, soles of the feet, and her forehead) to symbolize the watchfulness of the compassionate mind. White Tara has both legs folded in meditation.
As a variant form of Green Tara, her mantra begins very similar. But added to the play on the name of Tara are several words connected with long life and wellbeing.
Mama means “mine” and indicates that you’d like to possess these qualities of long life, merit, wisdom, happiness.
Ayuh is long life (as in Ayurvedic medicine).
Punya means the merit that comes from living life ethically, and this merit is said to help one to live long and happily.
Jnana is wisdom.
Punya and Jnana are known as the Two Accumulations. In order to become enlightened we need to accumulate merit (that is, to develop positive qualities through living ethically and meditating) but we also need to develop wisdom through deep reflection. Wisdom cannot arise without a basis of merit, but merit alone is not enough for us to become enlightened.
Pushtim means wealth, abundance, or increase.
Kuru is a verb form meaning “do it!” or “make it so!” With this we’re imploring White Tara for an increase in wisdom, merit, and long life so that we can gain enlightenment and help all sentient beings.
svaha is an exclamation meaning “hail” or “may blessings be upon” and is a common ending to Buddhist mantras. So after making the rather bold request of White Tara above, we end with an equally emphatic salutation.
https://www.youtube.com/watch?v=Ukr6ohaShM0&list=RDlqcWl6VAB_M&index=4
https://www.youtube.com/watch?v=GZZ-pFa7MJM
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Vajrasattva Mantra of 100 syllables
Om Vajrasattva Samaya Manu Palaya
Vajrasattva Dweno Patistha
Drdho Me Bhava
Sutosyo Me Bhava
Suposyo Me Bhava
Anurakto Me Bhava
Sarva Siddhim Me Prayaccha
Sarva Karma Sucame
Chittam Sreyah Kuru Hum
Ha Ha Ha Ha Hoh
Bhagavan Sarva Tathagata Vajra
Ma Me Munca
Vajri Bhava Maha Samaya Sattvaah (Hum Phat)
Vajrasattva is a Bodhisattva that symbolizes primordial purity. Meditating upon him helps us to purify the mind of greed, hatred, and delusion. At his heart he holds a vajra thunderbolt, which represents his upaya, or his skill in liberating beings by means of compassion. At his waist he holds a bell representing wisdom.
Vajra means “thunderbolt,” although it can also mean “diamond.” The thunderbolt was the most powerful force, while the diamond was the most indestructible object known. The vajra that he holds is almost identical to some of the stylized thunderbolts held by Zeus in ancient Greek statues. “Sattva” means “being.”
Vajrasattva is therefore the “Thunderbolt being.” He represents the innate purity of the mind.
You can imagine your mind as being like a sky through which clouds pass. The clouds come and they go, but the sky remains untouched. The sky is inherently blue and clear, and although its blueness and clarity can be obscured it can never be destroyed. The clouds are like the greed, hatred, and delusion that pollute the mind. Because of the transient nature of these mental states, they cannot be said to be an inherent part of the mind. They may obscure the mind’s inherent awareness and compassion, but those qualities are never absent.
Explanation of the mantra
Om Vajrasattva Samaya Manu Palaya- Vessantara, in Meeting the Buddhas, suggests that in the first line (“O? Vajrasattva! Preserve the bond!”) we are acknowledging our alienation from our true nature by calling upon Vajrasattva to preserve the bond, or samaya, whereby we do the Vajrasattva invocation regularly and Vajrasattva for his part responds by bestowing upon us the fruits of the practice. This “bond” represents a mutual commitment on the part of the practitioner and Vajrasattva. In psycho-spiritual terms, if you strive to realize your own innate purity, your innate purity will strive to manifest itself from the depths of the unconscious.
Vajrasattva Dweno Patistha We then (“As Vajrasattva stand before me”) call upon Vajrasattva as a spiritual friend (kalyana mitra), to manifest in our meditation and in our lives.
Drdho Me Bhava - We entreat Vajrasattva (“Be firm for me”) to be with us constantly. We are endeavoring to constantly come back to recognizing the mind’s true nature.
Sutosyo Me Bhava Suposyo Me Bhava Anurakto Me Bhava- “Be greatly pleased for me. Deeply nourish me. Love me passionately.” Vajrasattva becomes more like an intimate friend or even a lover, and is no longer just a protector. He’s someone who knows us deeply and cares passionately for us. He is our own deepest nature, so at this stage in the mantra we’re experiencing a reunion with ourselves.
Sarva Siddhim Me Prayaccha Sarva Karma Sucame Chittam Sreyah Kuru Hum- “Grant me siddhi in all things, And in all actions make my mind most excellent.” We now embody the qualities of Vajrasattva himself, and so to some extent we have become him. Siddhi is a Sanskrit word that literally means “perfection,” “accomplishment,” “attainment,” or “success,” and it refers to spiritual power attained through practice.
Ha Ha Ha Ha Hoh- This is the joyful sound of liberation. These five syllables are also said to represent the five Buddha families, which are all emanations of Vajrasattva.
Bhagavan Sarva Tathagata Vajra Ma Me Munca- “Blessed One! Vajra of all the Tathagatas! Do not abandon me.” Having experienced the innate purity of the mind, we aspire always to stay in touch with it. The “Tathagatas” are the Buddhas, and the “Vajra of all the Tathagatas” is the innately pure nature of the Awakened mind.
Vajri Bhava Maha Samaya Sattvaah - “Be the Vajra-bearer, Being of the Great Bond!” This suggests that we are imploring Vajrasattva to be means for and path to Enlightenment for all beings. He is the vajra-bearer (the representation of Awakening” for all sentient beings.
Hum Phat -According to Vessantara, the syllable “hu?” is added to the mantra when someone has died, and the syllable “pha?” is added in order to subdue demons. Without the hu? and the pha? the mantra has exactly 100 syllables.
Vajrasattva sits above the Mandala of the Five Buddhas, which includes Akshobya, Ratnasambhava, Amitabha, Amoghasiddhi, and Vairocana. In some traditions he’s regarded as being the Adi-buddha, or the primordial Buddha from whom all other Buddhas emanate. If Vajrasattva is seen as being the mind’s innate purity, then his primordiality and his being the origin of the other Buddhas makes sense — all manifestations of Awakening are nothing more than a revealing of the mind’s innate awareness and compassion.
The most distinctive symbols associated with Vajrasattva are his bell and vajra (or thunderbolt). The bell represents wisdom, and the vajra represents the Bodhisattva’s upaya, or his skill in liberating beings by means of compassion.
Vajrasattva is generally white in color, representing his purity. He is dressed in the Bodhisattva robes of a prince, adorned with jewels, and with long flowing hair. He is eternally young, existing outside of time and space.
https://www.youtube.com/watch?v=MtYKcP-73JA
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The Three Refuges and Five Precepts
“Namo Tassa Bhagavato Arahato Sammasambuddhassa”
This words are chanted three times. This is a salutation to the historical Buddha, and it means “Homage (namo) to him (tassa) the blessed one (bhagavato) the worthy one (arahato) the fully and perfectly awakened one (sammasambuddhassa).
Since it was originally an orally transmitted tradition, Buddhism likes repetition, especially three-fold repetition.
The three fold refuge:
Buddham Saranam Gacchami.
Dhammam Saranam Gacchami.
Sangham Saranam Gacchami.
This means:
I take the refuse of the Buddha.
I accept the teachings of the Buddha.
I will follow the spiritual community.
This is then repeated a second and third time, thus:
Dutiyampi buddham saranam gacchami
Dutiyampi dhammam saranam gacchami
Dutiyampi sangham saranam gacchami
Dutiyampi means “for a second time …”
This is then repeated a third time, thus:
Tatiyampi buddham saranam gacchami
Tatiyampi dhammam saranam gacchami
Tatiyampi sangham saranam gacchami
Tatiyampi means “for a third time…”
Then come the five precepts, which are five ethical training principles that we undertake to put into practice in our lives. These are:
Panatipata Veramani Sikkhapadam Samdiyami
Adinnadana Veramani Sikkhapadam Samadiyami
Kamesumicchacara Veramani Sikkhapadam Samadiyami
Musavada Vermani Sikkhapadam Samadiyami
Sura –Meraya-Majja Pamadatthana Veramani Sikkhapadam Samadiyami
These are not commandments. Each precept contains the words sikkhapada? samadiyami, which mean “I undertake the training principle.” So there’s no compulsion; these are practices taken on in order to train the mind to be more compassionate and mindful, and not rules undertaken in order to avoid punishment.
In order, these precepts mean:
I undertake the training principle of abstaining from taking life.
I undertake the training principle of abstaining from taking the not-given.
I undertake the training principle of abstaining from sexual misconduct.
I undertake the training principle of abstaining from false speech.
I undertake the training principle of abstaining from intoxication.
The precepts end with a three-fold “Sadhu!”, which means “Good!” or even “Alright!”
https://www.youtube.com/watch?v=XvIgL7NK7Fg
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