Teachings on Chenrezig HOME Mani Teachings |
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by Most Venerable Khenchen Konchog
Gyaltshen Rinpoche January 1, 2015 Milarepa Retreat Center,
Today I will say a few
words on the mantra OM MANI PADME HUNG, what it means. First, historically,
there was such an enlightened being called Chenrezig and there is a history and
there were lots of events related to that. When it comes to the practical point,
you yourself is Chenrezig because you have the Buddha nature. With the support
of the historical Chenrezig, you yourself learn how to become Chenrezig or how
to reveal your nature of Chenrezig. Therefore in this practice, first you become
Chenrezig then you exercise all those meditation practices as described.
If you just talk about
history outside of us, Chenrezig appeared on this planet and did this and that,
and there are pictures that display Chenrezig’s different attributes. This
becomes just history and it becomes a culture. There are some who believe in
Chenrezig and there are some who do not. But here you have an opportunity, not
just a history or a culture, but rather a special method, technique, instruction
on how to reveal your inner qualities, which are obscured by all your delusions,
so that you now can reveal your nature. It may take time, but eventually, if you
follow this path, step by step with mindfulness, instead of hoping and having
expectation to get something. Like cooking food, you put all the ingredients,
different vegetables, oil and so on at the counter around the stove in the
kitchen, but if you just sit there and think: now I have put all the things
there, I hope it will come out a good dish. Even if you sit there the whole day,
you cannot get any food. Similarly, you put all the texts and meditation
practices that you have studied and you think: yes, I understood and now you
expect to become Chenrezig. It will not happen. Instead, after putting all the
ingredients together, you yourself cook – turn on the stove, put all the
ingredients in the pan and cook it.
After you have cooked it, you will get something to eat. Likewise, first you
have to understand all the ingredients then you practise it, exercise it, and
then it comes alive. That is what is meant by practice, practice means practical
approach.
With all the vegetables
and ingredients put on the counter in the kitchen, and you have plans how to
cook and how much and so on, but then if you do not cook, just sit and wait one
day, two days, all the ingredients will become rotten. Then you threw them away
and bring in new ones. Like that, you study the Dharma, read and understand it,
but then if you do not practice, there is no benefit. Then you forget it and
read again. So practice means to implement, use it and after using it get used
to it, be one with it, with the Chenrezig practice. Then the Chenrezig within
you appears and becomes obvious, the wisdom, the compassion, the bodhicitta
become more obvious and more clear. When it is more obvious and more clear, then
the other side, the negative obscurations would reduce; they are minimized step
by step. That is how we get the benefit and that is why we need to practice, not
as a culture.
Buddha is so skillful.
As an illustration, Buddha met the mother whose child had died, instead of
giving her the absolute method which was not possible for her to comprehend,
Buddha gave instructions that she could handle and use. Then from thereon, when
she got the benefit, she studied further and practised further. Then she
realized everything as temporary because of impermanence, illusory nature. Then
because of these things, she understood everything being interdependent,
interconnected. Because of that, there is a space for emptiness, step by step.
Then within emptiness, how everything functions inseparably. Like that, go step
by step in that way. This is just a reminder.
Now, we come to the
meaning of Chenrezig’s mantra OM MANI PADME HUNG.
First OM – composed of
three letters, A-U-M, that is, Chenrezig’s wisdom body, wisdom speech and wisdom
mind. Most of
the mantras
start with OM because it describes that individual deity’s body, speech and
mind.
MANI PADME – name of
Chenrezig
MANI – ‘jewel’,
wish-granting jewel which means great compassion, the relative bodhicitta
PADME – ‘lotus’ means
unafflicted transcendent wisdom, absolute bodhicitta
The combination of
relative and absolute bodhicitta is the nature of Chenrezig. This is Chenrezig’s
name.
HUNG – we are
communicating with or calling or beseeching Chenrezig – please give me the
blessings of Chenrezig, the blessings of relative and absolute bodhicitta, may I
become Chenrezig. HUNG can be used in many different ways for communication.
Historically, Chenrezig,
before becoming an enlightened being, he saw the nature of the samsara as the
state of suffering. Through his wisdom eye, he felt the deep sufferings of
sentient beings, endless, one after another. The sufferings of sentient beings
are so unbearable, but they have no choice. They scream, but keep suffering one
after another. So seeing that nature, Chenrezig developed bodhicitta. May I
become such an individual who can help the sentient beings to free from
suffering so that they may have total peace and happiness. So started in that
environment, Chenrezig developed bodhicitta step by step. During this whole
process towards enlightenment, he aspired: even if somebody just sees my figure,
may they be connected, may they be free from suffering and achieve
enlightenment; even if somebody just hears my name, may that become a cause for
these individuals to free from suffering and achieve enlightenment. With this
kind of bodhicitta attitude, Chenrezig exercised and practised for countless
eons. Because of this, OM MANI PADME HUNG becomes a universal mantra. As soon as
you hear OM MANI PADME HUNG, even if they are not Buddhists, they know it is a
symbol of peace, a symbol of harmlessness. That is because of Chenrezig’s
practice.
Then the six syllables
OM MANI PADME HUNG. Each syllable has its significance and meaning, what it does
when we practice Chenrezig. First of all, it is important to be aware that when
we do the practice, we have to do it with full attention, mindfulness with body,
speech and mind. The body should be where your cushion/meditation seat is. Then
the mind is with the body, not outside of that body, then chanting mantra with
body, speech and mind together. If we have all the three together in one place,
at one point, we may experience the beneficial effects described. Otherwise, our
body is here and the mind goes to all different places, distracted and then your
speech, mixing with the mantra and talking to people – OM MANI PADME HUNG, where
are you going? OM MANI PADME HUNG, please have a cup of tea, OM MANI PADME
HUNG…When body, speech and mind are all divided, then the beneficial power is
also divided. The blessings are divided. There is not enough support to
experience the beneficial effects that are described. Sometimes, you may wonder,
it is said if you chant 600,000 Chenrezig mantras, you can have all these
benefits; but you might have chanted for many years and you have not seen
anything. So you have some doubts. You have to understand that that is because
we have not organized, not synchronized the body, speech and mind – no
co-emergence of these three.
I am not going through
so much about bodhicitta, I suppose that you have all those understanding about
relative and absolute bodhicitta. As I mentioned, this mantra is the consummate
bodhicitta teaching. This mantra contains the complete teachings of the Buddha.
So what we are going through is just touching a few places. Again to put
emphasis on interdependence, interconnectedness – sometimes, we think that
Chenrezig from the outside will do something for you if you just believe in
Chenrezig and say some prayers. So Chenrezig is like a doer of things that will
fulfill your needs. It is not that way. Chenrezig supports your own efforts, it
is all interdependent. Like when you plant the seed on the ground, the ground
itself is not enough to grow the seed. We need the ground as a basic support. We
need also the seed, but that is also not sufficient to grow, we need fertilizer,
water and good weather. When all these necessary things come together then the
crop will grow. Like that, all the necessary things – outer, inner and
in-between support – all work together. The farmer knows which kind of weather,
soil, time, tools, whatever it needs to plant the seed; otherwise, if the farmer
just goes somewhere and throws some seeds, then just sits there hoping that the
crops will grow since he has thrown the seeds there. It will not grow anything,
all the seeds are wasted. If he knows what kind of ground, time in the year and
all things necessary, then he throws the seeds on the ground and fertilizes the
ground and water the ground (neither too much nor too little), like that all
together, this is called interdependent.
To purify our mental
afflictions - ignorance, greed, attachment, anger, pride and jealousy, we need
to look at our mind and see what comes in our mind. As soon as any one of these
comes in our mind, it takes our attention. They are like the driver and we
follow them. Then we collect all the causes of suffering on the way. Look at
them, these need to be purified. If you want real peace and happiness, these are
all mental exercises.
There are six realms of
samsara. The six realms are not designed or created by Buddhas. But these six
realms are the creation of our mental afflictions. There are different texts
that explained this differently. Some texts say the six syllables OM MANI PADME
HUNG in which OM purifies ignorance while other texts say OM purifies pride. So
there are different explanations, not just one. Here, we go this way. By
reciting OM MANI PADME HUNG mantra, it purifies the six mental afflictions. OM
purifies pride; MA purifies jealousy/envy; NI purifies desire; PAD purifies
ignorance; ME purifies greed; HUNG purifies anger/hatred. When we chant the
mantra, we have to focus our mind. We have to purify whatever negative
afflictions come in our mind. When you purify these mental afflictions, it
becomes the special technique to close the doors to be reborn in the six realms.
OM - Since the gods are
well-off in the six realms, they have pride. By purifying pride, the door to be
reborn in the god realm is closed.
MA – Demi-gods are
jealous /envious of gods. When jealousy is purified, the door to be reborn to
demi-god realm is closed.
NI – Human beings have
stronger desire/attachment to the objects of the five senses fields. When desire
is purified, the door to be reborn in human realm is closed.
PAD – Animals are
stupid. When ignorance is purified, the door to be reborn in animal realm is
closed.
ME – Hungry spirits are
always hungry. Even though they have enough, they feel that they do not have
enough and they are looking for food all the time. When greed is purified, the
door to be reborn in hungry spirit realm is closed.
HUNG – Beings in the
hell realm are mostly anger and hatred, destructive mind. When that is purified,
it closes the door to be reborn in the hell realm.
The reason why we study
the suffering of the six realms and the disadvantages that individuals have in
these six realms, is because it gives us opportunity not to attach to any of the
six realms. Otherwise, one time when I gave a talk about the suffering of the
animals, one man went through a lot of problems in his mind. He really admired
cats and dogs. He thought that cat sat the whole day on the cushion and dog was
so well-feed and looked so peaceful and happy. He said that they were much
better than us. He was really desperate out of his great sufferings. But just
look at human beings, we have so many methods, so many resources to end the
problems; but cats and dogs do not have that. They are under the sympathy of
human beings who take care of them. When the human beings are not good, I doubt
if cats and dogs can survive so much. But when one suffers so much, one does not
know what to do. One may feel these things. But at the same time, if we open the
heart and look around, how many opportunities we have especially when we engage
in the Dharma. When we study these things, reflect on these things, we will see
that even though we may have more sufferings than cats and dogs, we are much
better off since cats and dogs do not have that much resources. They survive
under the mercy of human hands but we have so much. Look at that. Then utilize
the abilities and possibilities that we have and we should energize ourselves
and develop our mental strength. Then we really appreciate precious human life.
Otherwise in the negative dimension, human beings are most destructive in the
world; we just conquer and destroy everywhere, cats and dogs cannot do so much.
When we purify these six
mental afflictions through the practice of the six syllables, these six mental
afflictions are replaced by the six wisdoms, and the six realms become the six
Dhyani Buddha families’ Purelands.
OM – wisdom of
equanimity (Budda Ratnasambhava family)
MA – wisdom of activity
(Buddha Amoghasiddhi family)
NI – primodial wisdom
(Buddha Vajradhara family)
PAD – wisdom of
dharmadatu (Buddha Vairochana family)
ME – discriminating
wisdom (Buddha Amitabha family)
HUNG - mirror-like
wisdom (Buddha Akshobhya family)
By actualizing these six
wisdoms, one attains the six Buddha families. This is how we purify our mental
afflictions and replace them by these wisdoms which cause us to attain
Buddhahood. It is important to know that even though Buddha Ratnasambhava has
equanimity wisdom equalizing one with others when one has more pride, we may
think that Buddha Ratnasambhava only has that wisdom, but actually, each Buddha
has all the wisdoms. Buddha Ratnasambhava has wisdom of equanimity, wisdom of
activity, primordial wisdom, wisdom of dharmadatu, discriminating wisdom and
mirror-like wisdom. Likewise, Buddha Amoghasiddhi, Vajradhara, Vairochana,
Amitabha and Akshobhya, each Buddha has all the six wisdoms. We should
understand that. The reason why it is said that this Buddha has this wisdom in
this family is that, by understanding the differences clarifies to us what each
wisdom means. But overall, all the Buddhas, for example, Chenrezig have all the
excellent qualities and wisdoms.
Through this
six-syllable practice, it allows us to perfect the practice of the six
paramitas. Paramita is a Sanskrit word which means go beyond. Go beyond means
that right now we are in the duality state - hope and fear, hope for peace and
happiness and fear of suffering. We are just dwelling within this dualistic
state. So to go from there to the other side is called paramita. Through this
practice of OM MANI PADME HUNG, we look at the mind. When your mind is with
Chenrezig, inseparable of appearance and emptiness, in nature of compassion, you
see that the entire samsara is constituted within the framework of causality,
but sentient beings are suffering so much without this understanding. There was
no one who showed them that this was the right thing to do and that was the
thing to avoid. Your awareness on this causality and your compassion are so
powerful. Upon seeing the reality nature of samsara, you desire sentient beings
to be free from suffering and there is no reservation. You really want to help
them sincerely, there is nothing to gain or achieve for you. Simply just want to
utilize yourself to help others. That practice is called generosity. You do it
joyfully. I am so happy. I am so lucky. I want to do this. I want to help. That
is the practice of generosity. There is no reservation. Because of this, your
mind is pure. All the negativities of the mind have no place; this is called
morality or moral ethics. Because your compassion and wisdom are so powerful,
you see everything as illusory nature. That is patience as you have no fear,
being fearless. Within that, whatever you are doing or practicing, you
appreciate so much. I am so fortunate and I wish all sentient beings can follow
this path. Not because I am a Buddhist, but because all sentient beings desire
to be freed from suffering and all desire to have peace and happiness.
This is the way/the path to follow. You enjoy your practice and this is
called perseverance. There is no fear, no doubt. There is one-pointed mind with
confidence. You do it unwaveringly since you know it. You know it not through
your belief, but through your understanding. That is samadhi – one-pointed mind
that cannot be shaken by any means. It is indestructible state of mind. You
understand and aware of all the causality being interdependent, nothing stands
independently. All are of illusory nature, nothing but manifestation. No
independent self exists. All just manifest and dissolve. This is discriminating
wisdom. These practices are called paramitas. You can go beyond from dualistic
state of hope and fear to where there is nothing to hope and nothing to fear.
This is the meaning of the six syllable mantra.
Time flies. Today is New
Year, so this is a special gift for your New Year. You start from today and
follow the rest of the year with this kind of mindfulness and practice. Do not
throw this wisdom into the trash bin. Keep it in your wallet of wisdom. Now, we
chant a few times OM MANI PADME HUNG and then dedicate.
Bodhicitta, the
excellent and precious mind,
Where it is unborn, may
it arise;
Where it is born, may it
not decline;
But ever increase higher and higher.
Dedication |
May all sentient beings gain the flavor of supreme knowledge, |
that the unexcelled joy of truth fill their minds and bodies; |
May all sentient beings obtain all the excellent flavors of nonattachment, |
and not be addicted to mundane tastes, but always diligently cultivate and practice all aspects of Buddhahood; |
May all sentient beings gain the flavor of one truth |
and realize that all Buddha teachings are without difference; |
Last updated on 2015-10-06.