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Om mani padme hum

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Om mani padme hum
The mantra in Tibetan
with the six syllables coloured
Chinese name
Chinese唵嘛呢叭咪吽
Transcriptions
Standard Mandarin
Hanyu PinyinǍn mání bāmī hōng
Karandavyuha Sutra name
Chinese唵麼抳缽訥銘吽
Transcriptions
Standard Mandarin
Hanyu PinyinǍn mání bōnàmíng hōng
Tibetan name
Tibetanཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ
Transcriptions
WylieoM ma Ni pa d+me hU~M
Vietnamese name
VietnameseÚm ma ni bát ni hồng
Án ma ni bát mê hồng
Thai name
Thaiโอมฺ มณิ ปทฺเม หูมฺ
Korean name
Hangul옴 마니 파드메 훔
옴 마니 반메 훔
Transcriptions
Revised RomanizationOm mani padeume hum
Om mani banme hum
Mongolian name
Mongolian Cyrillicᠣᠧᠮ
ᠮᠠ
ᠨᠢ
ᠪᠠᠳ
ᠮᠡᠢ
ᠬᠤᠩ
Oëm ma ni bad mei qung
Ум мани бадмэ хум
Japanese name
Kanaオーン マニ パドメー フーン
オン マニ ペメ フン
Transcriptions
RomanizationŌn mani padomē hūn
On mani peme hun
Tamil name
Tamilஓம் மணி பத்மே ஹூம்
Sanskrit name
Sanskritॐ मणिपद्मे हूं
Russian name
RussianОм мани падме хум
Bengali name
Bengaliওঁ মণিপদ্মে হুঁ
Nepali name
Nepaliओह्म माने पेमे हु
Malayalam name
Malayalamഓം മണി പദ്മേ ഹും
Burmese name
Burmeseဥုံမဏိပဒ္မေဟုံ
òʊɴ ma nḭ paʔ mè hòʊɴ

Oṃ maṇi padme hūṃ[1] (Template:Lang-sa, IPA: [õːː məɳipəd̪meː ɦũː]) is the six-syllabled Sanskrit mantra particularly associated with the four-armed Shadakshari form of Avalokiteshvara (Tibetan སྤྱན་རས་གཟིགས་(Chenrezig), Chinese 觀音(Guanyin), Japanese 観音(かんのん, Kannon), the bodhisattva of compassion. Mani means "jewel" or "bead" and Padma means "the lotus flower", the Buddhist sacred flower.

It is commonly carved onto rocks or written on paper which is inserted into prayer wheels. When an individual spins the wheel, it is said that the effect is the same as reciting the mantra as many times as it is duplicated within the wheel.

Transliterations

In English the mantra is variously transliterated, depending on the schools of Buddhism as well as individual teachers.

Most authorities consider maṇipadme to be one compound word rather than two simple words.[2] 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.

  • IAST：Oṃ Maṇi Padme Hūṃ
  • Tibetan： ༀམཎིཔདྨེཧཱུྃ།（Tibetan Pinyin：Om Mani Bêmê Hum）
  • Mongolian：Old ᠣᠧᠮ ᠮᠠ ᠨᠢ ᠪᠠᠳ ᠮᠡᠢ ᠬᠤᠩ Oëm ma ni bad mei qung Ум мани бадмэ хум ᢀᠤᠸᠠ ᠮᠠ᠋᠎ᠠ ᠨ᠋ᠢ ᠪᠠᠳᠮᠧ ᢀᠾᠤᠤ uwaṃ maa ni badme huuṃ
  • Chinese：唵嘛呢叭咪吽 or 唵嘛呢叭𠺗吽 or 唵嘛呢叭𡄣吽 or 唵麼抳缽訥銘吽
  • Korean：옴 마니 파드메 훔（Om Mani Padeume Hum）or 옴 마니 반메 훔 (Om Mani Banme Hum)
  • Japanese：オンマニハツメイウン（On Mani Hatsu Mei Un） or オンマニパドメフン（On Mani Padome Fun）
  • Burmese language: ဥုံမဏိပဒ္မေဟုံ (òʊɴ ma nḭ paʔ mè hòʊɴ)
  • Vietnamese：Án ma ni bát mê hồng
  • Thai：โอม มณี ปัทเม หุม
  • 'phags pa:’om ma ni pad me hung ꡝꡡꡏ ꡏ ꡋꡞ ꡌꡊ ꡏꡠ ꡜꡟꡃ
  • Filipino: Um ma ni pa mi hon
  • Tagut:·a mja nji pja mjij xo
  • Old uyghur: oom mani badmi xung
  • Nederlands: ik, het pad, de wijsheid, Boeddha
  • Jurchen: 嗆丵喒侠剣儂 am ma ni ba mi xu

Karandavyuha Sutra

The first known description of the mantra appears in the Karandavyuha Sutra (Chinese: 佛說大乘莊嚴寶王經 (Taisho Tripitaka 1050);[3] English: Buddha speaks Mahayana Sublime Treasure King Sutra), which is part of certain Mahayana canons such as the Tibetan. In this sutra, Shakyamuni Buddha states, "This is the most beneficial mantra. Even I made this aspiration to all the million Buddhas and subsequently received this teaching from Buddha Amitabha."[4]

Meaning

"om mani padme hūṃ hrīḥ"

Mantras may be interpreted by practitioners in many ways, or even as mere sequences of sound whose effects lie beyond strict meaning.

The middle part of the mantra, maṇipadme, is often interpreted as "jewel in the lotus," Sanskrit maṇí "jewel, gem, cintamani" and the locative of padma "lotus", but according to Donald Lopez it is much more likely that maṇipadme is in fact a vocative, not a locative, addressing a bodhisattva called maṇipadma, "Jewel-Lotus"- an alternate epithet of the bodhisattva Avalokitesvara.[5] It is preceded by the oṃ syllable and followed by the hūṃ syllable, both interjections without linguistic meaning.

Another suggested translation is thus: Om purifies bliss and pride (realm of the gods); Ma purifies jealousy and need for entertainment (realm of the jealous gods); Ni purifies passion and desire (human realm); Pad purifies ignorance and prejudice (animal realm); Me purifies greed and possessiveness (realm of the hungry ghosts); Hum purifies aggression and hatred (hell realm).

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.[6] For example, in the Chenrezig Sadhana, Tsangsar Tulku Rinpoche expands upon the mantra's meaning, taking its six syllables to represent the purification of the six realms of existence:[7]

Syllable Six Pāramitās Purifies Samsaric realm Colours Symbol of the Deity (Wish them) To be born in
Om Generosity Pride / Ego Devas White Wisdom Perfect Realm of Potala
Ma Ethics Jealousy / Lust for entertainment Asuras Green Compassion Perfect Realm of Potala
Ni Patience Passion / desire Humans Yellow Body, speech, mind
quality and activity		 Dewachen
Pad Diligence Ignorance / prejudice Animals Blue Equanimity the presence of Protector (Chenrezig)
Me Renunciation Greed / possessiveness Pretas (hungry ghosts) Red Bliss Perfect Realm of Potala
Hum Wisdom Aggression / hatred Naraka Black Quality of Compassion the presence of the Lotus Throne (of Chenrezig)

14th Dalai Lama

"om mani padme hūṃ", written in Tibetan script on a rock outside the Potala Palace in Tibet
Khyongla Rato Rinpoche teaching on "Om Mani Padme Hum" on September 22nd, 2014, at The Tibet Center, NYC
"It is very good to recite the mantra Om mani padme hum, but while you are doing it, you should be thinking on its meaning, for the meaning of the six syllables is great and vast... The first, Om [...] symbolizes the practitioner's impure body, speech, and mind; it also symbolizes the pure exalted body, speech, and mind of a Buddha[...]"
"The path is indicated by the next four syllables. Mani, meaning jewel, symbolizes the factors of method: (the) altruistic intention to become enlightened, compassion, and love.[...]"
"The two syllables, padme, meaning lotus, symbolize wisdom[...]"
"Purity must be achieved by an indivisible unity of method and wisdom, symbolized by the final syllable hum, which indicates indivisibility[...]"
"Thus the six syllables, om mani padme hum, mean that in dependence on the practice of a path which is an indivisible union of method and wisdom, you can transform your impure body, speech, and mind into the pure exalted body, speech, and mind of a Buddha[...]"
-

Thoughts to be had whilst chanting transcribed in simplification keeping essence:

Being and non-beings proliferate loving compassion and indivisible intelligent equanimity; Om Mani Padme Hum.

That is the natural ubiquitous pervasive force of consciousness. These frequencies are in the Sanskrit tongue, act as a harmonic sound resonance against blocking energy, or sleeping energy. Plants reflect this action as well because of the phonetic strength of vibration that is stimulated by natural pronunciation.

—H.H. Tenzin Gyatso, 14th Dalai Lama, "On the meaning of: OM MANI PADME HUM"[8]

Dilgo Khyentse Rinpoche

Carved stone tablets, each with the inscription "Om Mani Padme Hum" along the paths of Zangskar
"The mantra Om Mani Pädme Hum is easy to say yet quite powerful, because it contains the essence of the entire teaching. When you say the first syllable Om it is blessed to help you achieve perfection in the practice of generosity, Ma helps perfect the practice of pure ethics, and Ni helps achieve perfection in the practice of tolerance and patience. Pä, the fourth syllable, helps to achieve perfection of perseverance, Me helps achieve perfection in the practice of concentration, and the final sixth syllable Hum helps achieve perfection in the practice of wisdom.
"So in this way recitation of the mantra helps achieve perfection in the six practices from generosity to wisdom. The path of these six perfections is the path walked by all the Buddhas of the three times. What could then be more meaningful than to say the mantra and accomplish the six perfections?"
—Dilgo Khyentse Rinpoche, Heart Treasure of the Enlightened Ones[9]

Karma Thubten Trinley

"These are the six syllables which prevent rebirth into the six realms of cyclic existence. It translates literally as 'OM the jewel in the lotus HUM'. OM prevents rebirth in the god realm, MA prevents rebirth in the Asura (Titan) Realm, NI prevents rebirth in the Human realm, PA prevents rebirth in the Animal realm, ME prevents rebirth in the Hungry ghost realm, and HUM prevents rebirth in the Hell realm."

Variation

The mantra: Om Mani Peme Hum Hri

As Bucknell et al (1986, p. 15.) say, the complete Avalokiteshvara Mantra includes a final hrīḥ (Template:Lang-sa, IPA: [ɦriːh]), which is iconographically depicted in the central space of the syllabic mandala as seen in the ceiling decoration of the Potala Palace.[10] The hrīḥ is not always vocalized audibly and may be resonated "internally" or "secretly" through intentionality.

Introduction to Tibetan Buddhism

The first known citation of the mantra occurs in the Karandavyuha Sutra, published in the 11th century, which appears in the Chinese Buddhist canon.[3] Some Buddhist scholars, however, argue that the mantra as practiced in Tibetan Buddhism was based on the Sadhanamala, a collection of sadhana published in the 12th century.[11]

Music

Literature

Cinema

Video Games

Bibliography

  • Teachings from the Mani retreat, Chenrezig Institute, December 2000 (2001) by Shramana Lama Zopa Rinpoche, ISBN 978-1-891868-10-8, Lama Yeshe Wisdom Archive downloadable
  • Bucknell, Roderick & Stuart-Fox, Martin (1986). The Twilight Language: Explorations in Buddhist Meditation and Symbolism. Curzon Press: London. ISBN 0-312-82540-4
  • Lopez, Donald (1998). Prisoners of Shangri-La: Tibetan Buddhism and the West. University of Chicago Press: Chicago. ISBN 0-226-49311-3.

See also

Footnotes

  1. ^ Pronunciation of the mantra as chanted by a Tibetan: Wave Format and Real Audio Format.
  2. ^ Lopez, 131.
  3. ^ a b Studholme, Alexander (2002). The Origins of Om Manipadme Hum: A Study of the Karandavyuha Sutra. State University of New York Press. p. 256. ISBN 0-7914-5390-1. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help)
  4. ^ Khandro.net: Mantras
  5. ^ Lopez, 331; the vocative would have to be feminine
  6. ^ Lopez, 130
  7. ^ Tsangsar Tulku Rinpoche, Chenrezig sadhana
  8. ^ Gyatso, Tenzin. Om Mani Padme Hum
  9. ^ Dilgo Khyentse Rinpoche, Heart Treasure of the Enlightened Ones. ISBN 0-87773-493-3
  10. ^ Bucknell, Roderick & Stuart-Fox, Martin (1986). The Twilight Language: Explorations in Buddhist Meditation and Symbolism. Curzon Press: London. ISBN 0-312-82540-4, p. 15.
  11. ^ Li, Yu. "Analysis of the Six Syllable practice – the relationship between The Six Syllable and Amitabha". Retrieved September 1, 2008.
  12. ^ "Sahib Shihab - Om Mani Padme Hum". SoundCloud. Retrieved May 20, 2013.

Further reading

  • Alexander Studholme: The Origins of Om Manipadme Hum. Albany NY: State University of New York Press, 2002 ISBN 0-7914-5389-8 (incl. Table of Contents)
  • Mark Unno: Shingon Refractions: Myōe and the Mantra of Light. Somerville MA, USA: Wisdom Publications, 2004 ISBN 0-86171-390-7
  • Bucknell, Roderick & Stuart-Fox, Martin (1986). The Twilight Language: Explorations in Buddhist Meditation and Symbolism. Curzon Press: London. ISBN 0-312-82540-4
  • Buswell, Robert E. Jr. & Lopez, Donald S. Jr.. The Princeton Dictionary of Buddhism. Princeton University Press, Princeton, NJ., 2014(p. 603).
  • A.H. Francke: The Meaning of Om Mani Padme-Hum, Journal of the Royal Asiatic Society, 1915
  • Lama Anagarika Govinda: Foundations of Tibetan Mysticism, 1969. Samuel Weiser, Inc: NYC, NY. ISBN 0-87728-064-9.
  • Lopez, D. S. (jr.) Prisoners of Shangri-la : Tibetan Buddhism and the West. Chicago University Press, 1988. (p. 114ff.)
  • Rodger Kamenetz: The Jew in the Lotus (PLUS) with an afterword by the author. (HarperOne, 2007) non-fiction. Table of Contents
  • Sogyal Rinpoche: The Tibetan Book of Living and Dying, Appendix 4 pg. 396–398, Rider, 10th Anniversary Edition, 2002 ISBN0-7126-1569-5
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