【티베트어】: ཨོཾ་མ་ཎི་པ་དྨེ་ཧཱུྃ་ Om Ma Ni Pe Me Hung [또는 Hum]
【산스크리트어】: ॐ मणि पद्मे हूँ Oṃ Maṇi-Padme Hūṃ
【중국어】: 唵嘛呢叭咪吽,
【병음】: Ǎn Má Ní Bā Mī Hōng
【한국어】: 옴 마니 파드메 훔/옴 마니 반메 훔
【일본어】: オンマニハツメイウン On Mani Hatsu Mei Un[,]
【몽골어】: Ум маани бадми хум Um maani badmi khum
【베트남어】: Úm ma ni bát ni hồng or 베트남어: Án ma ni bát mê hồng
라마(喇嘛)교도가 외우는 ‘옴마니반메훔’이라는 관세음보살의 보호(寶號). 이 보호는 아미타불이 관세음보살을 보고 칭찬하신 말. 일체의 복덕 지혜와 모든 행의 근본이라 하여 소중하게 여김. 혹 쇠ㆍ돌ㆍ나무 등에 새겨 길가에 세우기도 하고, 혹 천에 써서 집 위에 띄우기도 하고, 혹 물방아ㆍ바람방아 등에 써 붙여 끊임없이 돌게도 하고, 혹 조그만 둥근 통에 넣어서 입으로 외우면서 돌리기도 함.
라마교의 보전(寶典)인 『마니캄붐』에는 옛적에 무량광불(無量光佛)이 세계인류를 구제하려고 관자재보살의 몸을 나타내어 서방 복덕연화국왕원(福德蓮華國王苑)의 연못에 탄생, 이것이 연화생 보살. 보살은 일체 중생을 이익케 하려는 대원을 발하여 무량 제불에게 서원하고 몸으로 여섯 줄기 광명을 놓아 6욕계(欲界)의 중생을 모두 구제, 이렇게 하기를 두세 번 거듭한 후, 고해 중생을 널리 제도하기 위하여 천수(千手)ㆍ천안(千眼)ㆍ십일면(十一面)의 상을 나타냄.
그때에 무량광불이 “대자비자 성관음은 ‘옴마니반메훔’의 6자에 의하여 6도 생사의 문을 닫을 것이다.
한국어에서는 성철이 50년 전에 '옴 마니 반메 훔'이 아니라 '옴 마니 파드메 훔'이라고 고쳤으나 현재 전자쪽이 더 많이 사용되고 있다.[1]
대승불교의 경전인 ★★ '불설대승장엄보왕경'(佛説大乘莊嚴寶王經) 에서는, 이 진언을 부르면, 여러가지 재앙이나 병환, 도적 등의 재난에서 관세음보살이 지켜주고, 성불을 하거나 큰 자비를 얻는다고 주장하며, 이 주문의 효과가 적혀있다.[2][3] 문자적인 뜻은 "옴, 연꽃속에 있는 보석이여, 훔”으로서, 관세음보살을 부르는 주문이다. 티베트인들이 특히 많이 외운다. 보통 티베트인들은 이런 뜻과 상관없이 그냥 많이 외우기만 하면 그 자체로 영험을 얻을 수 있다고 믿는다.[4] 목차
번역 [ 편집 ] 티베트어: ཨོཾ་མ་ཎི་པ་དྨེ་ཧཱུྃ་ Om Ma Ni Pe Me Hung [또는 Hum] 산스크리트어: ॐ मणि पद्मे हूँ Oṃ Maṇi-Padme Hūṃ 중국어: 唵嘛呢叭咪吽, 병음: Ǎn Má Ní Bā Mī Hōng 한국어: 옴 마니 파드메 훔/옴 마니 반메 훔 일본어: オンマニハツメイウン On Mani Hatsu Mei Un[*] 몽골어: Ум маани бадми хум Um maani badmi khum 베트남어: Úm ma ni bát ni hồng or 베트남어: Án ma ni bát mê hồng
의미[편집] 각주[편집] ↑해월정사 천제 스님이 말하는 '부처님 오신 뜻'부산일보 2006-04-29 음이 중요하기에 50년 전에 스님이 '사바하'는 '스바하'로,'옴 마니 반메 훔(연꽃 속에 진리가 있다)'은 '옴 마니 파드메 훔'이라고 음을 바로잡았는 데 아직 지켜지지 않고 있다. ↑ 대한불교조계종 홈페이지, 생활속의 불교, 옴 마니 반메 훔-이법산 스님 ↑ 대승장엄보왕경 해설, 불교총지총 홈페이지 ↑<티베트 불교란>연합뉴스 2003-08-28
참고문헌 및 외부 링크[편집] 한승원 토굴살이 자궁의 권력서울신문 2006-08-15 지도자는 피신하고, 아이들은 구걸하고오마이뉴스2006-09-05 Lopez, Donald S. Jr.: Prisoners of Shangri-La: Tibetan Buddhism and the West (ISBN0-226-49311-3): 서양에서 만트라가 수용되는 역사에 대한 논의가 있으며, 만트라의 의미에 대한 번역도 있다. Alexander Studholme: The Origins of Om Manipadme Hum. Albany NY: State University of New York Press, 2002 ISBN0-7914-5389-8 Mark Unno: Shingon Refractions: Myōe and the Mantra of Light. Somerville MA, USA: Wisdom Publications, 2004 ISBN0-86171-390-7 Bucknell, Roderick & Stuart-Fox, Martin (1986). The Twilight Language: Explorations in Buddhist Meditation and Symbolism. Curzon Press: London. ISBN0-312-82540-4 Teachings from the Mani retreat, Chenrezig Institute, December 2000 (2001) by Lama Zopa Rinpoche, ISBN-13: 978-1891868108, Lama Yeshe Wisdom Archive downloadable Bucknell, Roderick & Stuart-Fox, Martin (1986). The Twilight Language: Explorations in Buddhist Meditation and Symbolism. Curzon Press: London. ISBN0-312-82540-4
연꽃은 인도 종교 전반에 걸쳐 존재하는 상징으로 순수함과 정신적인 결실을 의미합니다[10].
Maṇipadme은 oṃ음절에 뒤따르고, 언어적 의미가 없지만 신의 소리로 널리 알려진, hṃ syllable 음절 앞에 나온다.
하지만 도널드 로페즈(티베트의 문법적인 출처를 인용)에 따르면, 마스티아드라는 이름의 bodhisata,"Jewel-lotus"-bodhisataAvalokitesvara-의 대체 형용사-에 언급하면서, 사실은 maipipadme이 음성일 가능성이 훨씬 더 높다고 한다[11].
데미안 키우언은 또한 이 주문의 의미에 대한 또 다른 이론은 실제로 마니파드미라는 여성 신을 불러 일으킨다는 것이라고 지적합니다[12].
이것은 주문을 여성의 신으로 묘사하는 카라우 야유하 수트라와 같은 문자에서 나온 증거 때문이다.
또한, 스튜돔이 지적한 바와 같이, 만약 그 단어가 발성 법으로 읽힌다면, 그것은 남성 문법적으로 매우 불규칙한 형태일 것이고 따라서 여성적으로 가장 가능성이 높다[13].
로페즈가 지적한 바와 같이, 주문의 원래 의미는 사실 '연꽃의 여인'의 주문일 수도 있는데, 그는 '아발로키테스바라'의 여성이고,' 아발로키테스바라'와 비교한 샤키의 역할에 해당한다[14].
보석과 연꽃의 관계에 대해서는 '보석인 연꽃'이나 '연꽃 안의 보석'을 지칭할 수 있다고 주장했다.
그는 두번째 설명이 더 이치에 맞으며, 두번째 설명은 각각 마니와 파드마와 관련된 용어인 링그램(음경)과 요니(질)의 이미지를 통해 샤이비트의 영향력을 나타낸다고 주장한다[14].
따라서 그 주문은 "오, 그녀는 그녀의 연꽃 안에 보석을 가지고 있다"라는 뜻일 수 있다.
그러나 알렉산더 스투돔에 따르면, manipadme의 의미는 "tatpurusa,"또는"determinative","jewel-lotus","보석으로 만들어진 연꽃 안에서 "라는 의미로 " 구문 분석되어야 한다[15].
이런 놀라운 꽃 속에 부처님과 보살님들이 앉아 있는 방식, 특히 더 평범한 생명체들이 부처님의 순수한 땅에 나타나는 방식. 카라우 쿠바위와 마하야나의 일반적인 종교적인 목적인 아미타바의 순수한 땅에 대한 우세함을 고려할 때, 마키파드롬은 그곳에서 인간의 재탄생 방식과 꽤 자연스럽게 연관되어 있다고 가정할 수 있다.
오크마디 파드메 호후를 낭송하는 것은 불교의 이스바라 이름을 떠올리게 하는 것으로, 수하바티에서 사람이 다시 태어나는 방식에 대한 선언을 포함한다.
"보석의 연꽃 안에서 "
카라브유 후아스트라에 따르면[편집] 카라스 카바위에 따르면, 주문을 실천하기 위해 필요한 탄트리 의식의 핵심 요소인 아발로키테바라의 티베트 모래 만달라.
보리스타트바의 "천배"형태를 볼 수 있다. 보살의 모공 속에 들어 있는 무수한 세계로 회귀한다.
"사랑하는 친절과 동정심에 기뻐하는 "의 사마리아인을 포함한 무수한 사마히스." 대단한 동정심"의 발전. 헤아릴 수 없는 가치의 축적 6개의 완벽을 완성합니다.
각성(Bodhi) 이 수트라에서는 사당사리 마하비디아가 네개의 팔을 가지고 연꽃과 염주를 들고 나머지 두 팔은 안잘리 무드라로 나온다.
스투돔에 따르면, 이러한 특징들은 Shaiva의 문자에서 주문한 OmnamaShivaya가 묘사되는 것과 유사한데," 둘 다 간결한 vidya, 각각의 isvaras의 hrdayas, suigeneris는 비록 희귀하고 다소 비밀스럽지만, 보편적으로 이용할 수 있는 자유를 얻는 수단이기 때문이다. 두가지 모두 프라나바의 형태로 생각되어 왔다. [22]"
카라우 바부야후 트라는 11세기나 12세기에 중국어로 번역되었고 중국 불교 경전의 일부이다[23].
hefull mantra inTibetan is thus : ཨ ོཾ ་ མ ་ ཎ ི ་ པད ྨེ ་ ཧ ཱུྃ ་ ཧ ྲཱི ཿ The hrīḥ is not always vocalized audibly and may be resonated " internally " or " secretly " through intentionality .
'아발로키테바라'의 주요 컬트 집단인 둔황의 티베트 작품 샘 반 샤익에 따르면, 이 그림과 관련된 수많은 만트라가 들어 있으며, 이 6음절의 주문은 단지 하나일 뿐이다.
이러한 것들 중 몇몇은 6음절 주문에서 잘 알려 지지 않은 변형들이다.
예를 들어, OmuvaaaYaksamanipadme는 콧노래를 부른다[35]. PeterAlanRoberts에 의해 지적된 또 다른 변형은 Omnipadmemitrasvaha[27].
서지학
★★★★
Om mani padme hum
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Om mani padme hum
KARMANSIN(1828) p1.387 Schriftproben.jpg
The mantra in different Asian writing systems
Chinese name
Chinese唵嘛呢叭咪吽
Transcriptions
Karandavyuha Sutra name
Chinese唵麼抳缽訥銘吽
Transcriptions
Tibetan name
Tibetanཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ
Transcriptions
Vietnamese name
VietnameseÚm ma ni bát ni hồng
Án ma ni bát mê hồng
Thai name
Thaiโอมฺ มณิ ปทฺเม หูมฺ
Korean name
Hangul옴 마니 반메 훔
옴 마니 파드메 훔
Transcriptions
Mongolian name
Mongolian Cyrillicᠣᠧᠮ
ᠮᠠ
ᠨᠢ
ᠪᠠᠳ
ᠮᠡᠢ
ᠬᠤᠩ
Oëm ma ni bad mei qung
Ум мани бадмэ хум
Japanese name
Kanaオーム マニ パドメー フーム
オム マニ ペメ フム
Transcriptions
Tamil name
Tamilஓம் மணி பத்மே ஹூம்
Hindi name
Hindiॐ मणि पद्मे हूँ
Sanskrit name
Sanskritॐ मणि पद्मे हूँ
Russian name
RussianОм мани падме хум
Bengali name
Bengaliওঁ মণিপদ্মে হূঁ
Nepali name
Nepaliॐ मणि पद्मे हूँ
Malayalam name
Malayalamഓം മണി പദ്മേ ഹും
Burmese name
Burmeseဥုံမဏိပဒ္မေဟုံ
Burmese pronunciation: [òʊɰ̃ ma nḭ paʔ mè hòʊɰ̃]
Marathi name
Marathiॐ मणि पद्मे हूँ
Auṃ maṇi padme hūṃ[1] (Sanskrit: ॐ मणिपद्मे हूँ, IPA: [õːː mɐɳɪpɐdmeː ɦũː]) is the six-syllabled Sanskrit mantra particularly associated with the four-armed Shadakshari form of Avalokiteshvara, the bodhisattva of compassion. It first appeared in the Mahayana Kāraṇḍavyūhasūtra where it is also referred to as the sadaksara (six syllabled) and the paramahrdaya, or “innermost heart” of Avalokiteshvara.[2] In this text the mantra is seen as condensed form of all the Buddhist teachings.[3]
The first word Aum/Om is a sacred syllable in various Indian religions. The word Mani means "jewel" or "bead", Padme is the "lotus flower" (the Buddhist sacred flower), and Hum represents the spirit of enlightenment.[4][5]
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.[6]
Due to the increased interactions between Chinese Buddhists and Tibetans and Mongolians during the 11th century, the mantra also entered Chinese Buddhism.[7] The mantra has also been adapted into Chinese Taoism.[8]
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Listen: "Om mani padme hum"
Contents
1Transliterations
2Meaning and effects
2.1Semantic
2.2According to the Kāraṇḍavyūhasūtra
2.3In Tibetan Buddhism
2.3.1According to Trijang Rinpoche
2.3.2According to the 14th Dalai Lama
2.3.3Dilgo Khyentse Rinpoche
2.4Variations
3Bibliography
4See also
5Footnotes
6Further reading
7External links
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.[9] 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.
Tagalog (Filipino): ᜂᜋ᜔ᜋᜈᜒᜉᜇ᜔ᜋᜒᜑᜓᜋ᜔ Um mani pad mi hum
Telugu: ఓం మణి పద్మే హుం
Tangut: 𗙫𗏵𗐱𗴟𗘺𗦀 ·a mja nji pja mjij xo
Old Uyghur: oom mani badmi xung
Jurchen: Jason Glavy's Jurchen font: 嗆丵喒侠剣儂 am ma ni ba mi xu
Tamil: ஓம் மணி பத்மே ஹூம்
kannada ಓಂ ಮಣಿ ಪದ್ಮೇ ಹುಂ
Meaning and effects
Stele of Sulaiman, erected at the Mogao Caves in 1348 to commemorate the donations of Sulaiman, Prince of Xining. It includes the six-syllable mantra written in six different scripts: Lantsa [1st row], Tibetan [2nd row], Uighur [far left], 'Phags-pa [left], Tangut [right], Chinese [far right].
Semantic
Mantras may be interpreted by practitioners in many ways, or even as mere sequences of sound whose effects lie beyond strict semantic meaning.
The middle part of the mantra, maṇipadme, is often interpreted as being in the locative case, "jewel in the lotus," Sanskrit maṇí "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).[10] Maṇipadme is preceded by the oṃ syllable and followed by the hūṃ 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 maṇipadme is in fact a vocative, addressing a bodhisattva called maṇipadma, "Jewel-Lotus"- an alternative epithet of the bodhisattva Avalokitesvara.[11]
Damien Keown also notes that another theory about the meaning of this mantra is that it actually invokes a female deity named Manipadmi.[12] This is due to evidence from texts like the Kāraṇḍavyūhasūtra which depict the mantra as a female deity. Also, as noted by Studholme, if the word is read as a vocative, it would be a highly irregular form of the masculine grammatical gender and therefore its most likely in the feminine.[13] 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.[14]
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 (penis) and the yoni (vagina), both also terms associated with mani and padma respectively.[14] 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:[15]
the manner in which buddhas and bodhisattvas are said to be seated in these marvelous blooms and, in particular, to the manner in which more mundane beings are believed to appear in the pure land of the buddhas. Given the predominance, in the Kāraṇḍavyūha and in the Mahayana in general, of the religious goal of the pure land of Amitabha, it may be safely assumed that maṇipadme would have been quite naturally associated with the mode of the rebirth of human beings there. The recitation of Oṃ Maṇi Padme Hūṃ, then, the bringing to mind of the name of the Buddhist isvara, includes a declaration of the manner in which a person is reborn in Sukhavati: “in the jewel lotus.”
According to the Kāraṇḍavyūhasūtra
A Tibetan Sand Mandala of Avalokitesvara, a key element of the tantric initiation ritual required to practice the mantra according to the Kāraṇḍavyūha.
At Yonghe Temple, Beijing.
In the Nepalese Lanydza script
The first known description of the mantra appears in the Kāraṇḍavyūhasūtra (“The Basket’s Display”, c. 4-5th centuries), 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."[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.[17] 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.[18]
The Kāraṇḍavyūhasūtra 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.[19]
Thus, according to Studholme, the significance of the mantra in the Kāraṇḍavyūha 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."[20] Its practice is said to lead numerous positive qualities including:[21]
The seeing (darsana) the bodhisattva's "thousand-fold" form,
Rebirth in into the myriad worlds contained in the pores of the bodhisattva's body
Innumerable samadhis (meditative absorptions), including the samadhi of “rejoicing in loving kindness and compassion” (maitri-karuna-mudito).
The development of "great compassion" (maha karuna)
Accumulation of immeasurable merit
Accomplishment of the six perfections
Awakening (bodhi)
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]."[22]
The Kāraṇḍavyūhasūtra was translated into Chinese in the 11th or 12th century and it is part of the Chinese Buddhist canon.[23]
In Tibetan Buddhism
The mantra in Tibetan script with the six syllables colored
"om mani padme hūṃ hrīḥ"
"om mani padme hūṃ", mani stone carved in Tibetan script outside the Potala Palace in Lhasa
The largest mantra inscription in the world is located on Dogee Mountain in Kyzyl, Russia[24]
The 11th century Bengali master Atiśa Dīpaṃkara Śrījñāna who was influential in bringing Buddhism to Tibet, also wrote a short treatise on the mantra, called the Arya-sad-aksari-sadhana.[25] 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.[26] However, according to Peter Alan Roberts, "the primary source for Tibetan Avalokitesvara practices and teachings" is the 11th century Mani Kabum.[27]
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.[28]
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.[29]
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:[30]
SyllableSix PāramitāsPurifiesSamsaric realmColorsSymbol of the Deity(Wish them) To be born in
OmGenerosityPride / EgoDevasWhiteWisdomPerfect Realm of Potala
MaEthicsJealousy / Lust for entertainmentAsurasGreenCompassionPerfect Realm of Potala
NiPatiencePassion / desireHumansYellowBody, speech, mind
quality and activityDewachen
PadDiligenceIgnorance / prejudiceAnimalsBlueEquanimitythe presence of Protector (Chenrezig)
MeRenunciationGreed / possessivenessPretas (hungry ghosts)RedBlissPerfect Realm of Potala
HumWisdomAggression / hatredNarakaBlackQuality of Compassionthe presence of the Lotus Throne (of Chenrezig)
According to Trijang Rinpoche
The tutor to the present Dalai Lama, Trijang Rinpoche (1901-1981) wrote a commentary on the mantra which states:
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.[31]
According to the 14th Dalai Lama
"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 of the middle way 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[...]"
—H.H. Tenzin Gyatso, 14th Dalai Lama, "On the meaning of: OM MANI PADME HUM"[32]
Dilgo Khyentse Rinpoche
Carved mani stones, each with "Om Mani Padme Hum" on a pathway in 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[33]
Variations
The mantra: Om Mani Peme Hum Hri
As Bucknell et al. (1986, p. 15.) say, the complete Avalokiteshvara Mantra includes a final hrīḥ (Sanskrit: ह्रीः, IPA: [ɦɽiːh]), which is iconographically depicted in the central space of the syllabic mandala as seen in the ceiling decoration of the Potala Palace.[34] The full mantra in Tibetan is thus: ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ་ཧྲཱིཿ The hrīḥ is not always vocalized audibly and may be resonated "internally" or "secretly" through intentionality.
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.[35]
Another variation, noted by Peter Alan Roberts, is Om manipadme hum mitra svaha.[27]
Bibliography
Teachings from the Mani retreat, Chenrezig Institute, December 2000 (2001) by 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
Ye Dharma Hetu
Ashtamangala
Great Compassion Mantra – Expanded Compassion of Om Mani Padma Hum
Heart sutra
Samsara
Samsara (2011 film)
Shurangama Mantra – Expanded Protective Power of Om Mani Padma Hum
Desire realm
Footnotes
Pronunciation of the mantra as chanted by a Tibetan: Wave Format and Real Audio Format.
Studholme (2002), p. 67.
Studholme (2002), p. 72.
"Om Mani Padme Hum Meaning and Benefits". Retrieved 13 October 2015.
"Mantras associated with Avalokiteshvara (aka Quan Yin, Chenrezig) in Siddham, Tibetan (Uchen), Ranajana (Lantsa), Elvish, and Klingon". Retrieved 13 October 2015.
Studholme (2002), p. 2.
Orzech et al. (2011), p. 527.
Jackowicz, Steve, Om Mani Padme Hum in Daoist Revision, Journal of Daoist Studies, University of Hawai'i Press, Volume 6, 2013 pp. 203-210 10.1353/dao.2013.0009
Lopez, 131.
Studholme (2002), p. 112.
Lopez, 331; the vocative would have to be feminine
Keown, Damien (2004), A Dictionary of Buddhism, p. 204.
Studholme (2002), p. 111.
Lopez (1988), p. 132
Studholme (2002), p. 116.
Khandro.net: Mantras
Studholme (2002), p. 143.
Studholme (2002), pp. 69-71.
Studholme (2002), p. 73.
Studholme (2002), p. 106.
Studholme (2002), pp. 106-108.
Studholme (2002), pp. 74-75.
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.
"Biggest Ever Buddist Mantra on a Mountain in Tuva". Tuva-Online. Retrieved 28 October 2018.
Skilling, Peter, An Oṃ Maṇipadme Hūṃ. Inscription from South-East Asia, Aséanie, Sciences humaines en Asie du Sud-Est, Année 2003 11 pp. 13-20.
Li, Yu. "Analysis of the Six Syllable practice – the relationship between The Six Syllable and Amitabha". Retrieved September 1, 2008.
Roberts, Peter Alan, Translating Translation: An Encounter with the Ninth-Century Tibetan Version of the Karandavyuha-sutra. JOCBS. 2012 (2): 224-242
Lopez (1988), p. 131.
Lopez, 130
Tsangsar Tulku Rinpoche, Chenrezig sadhana
Lopez (1988), p. 133.
Gyatso, Tenzin. Om Mani Padme Hum
Dilgo Khyentse Rinpoche, Heart Treasure of the Enlightened Ones. ISBN 0-87773-493-3
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.
Schaik (2003).
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
Orzech, Charles; Sørensen, Henrik; Payne, Richard; Esoteric Buddhism and the Tantras in East Asia, BRILL, 2011.
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
Schaik, Sam Van. The Tibetan Avalokitesvara cult in the tenth century: Evidence from the Dunhuang manuscripts. in "Tibetan Buddhist Literature and Praxis: Studies in Its Formative Period, 900-1400 : PIATS 2003 : Tibetan Studies : Proceedings of the Tenth Seminar of the International Association for Tibetan Studies, Oxford, 2003"
Sogyal Rinpoche: The Tibetan Book of Living and Dying, Appendix 4 pg. 396–398, Rider, 10th Anniversary Edition, 2002 ISBN 0-7126-1569-5
External links
Wikimedia Commons has media related to Om mani padme hum.
Wikisource has the text of the 1905 New International Encyclopedia article Om Mani Padme Hum.
Dharma Haven: Om Mani Padme Hum
Khandro.net: Mantra
Om Mani Padme Hum: a Sufi interpretation
Andrew West, An article on Om Mani Padme Hum in different scripts
Buddha speaks Mahayana Sublime Treasure King Sutra English translation of Karandavyuha Sutra
■ 영-중-일-범-팔-불어 관련-퀴즈 [wiki-bud]Abhibhavayatana [san-chn]
āyatana-dravya 依處 [san-eng]
apavighnaḥ $ 범어 without obstacles [pali-chn]
dhamma-vicaya-sambojjh-aṅga 擇法等覺支, 擇法覺支 [pal-eng]
upanipajjati $ 팔리어 upa + ni + pad + yalies down close to. [Eng-Ch-Eng]
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ANAGARIKA☞ See also: Anagarika Dharmapala. “Lit. ‘Homeless One’; one who enters the homeless (monastic) life without formally being ordained as a monk.” Snel: 261 “Lit. ‘homeless wanderer’. A Buddhist layperson who has taken vows including celibacy.” Batc: 380 #0720
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