Getting What You Want

Remember that not getting what you want is sometimes a wonderful stroke of luck. 
-His Holiness the Dalai Lama

How to Make Water Offerings

I was taught by a Gelugpa monk how to do this. It's very simple, the way he taught me, but as mentioned already it's intention that counts.

I leave the bowls on the altar turned upside down. I first get flower offerings and get ready for the water. Then I pour the first bowl completely full and go left to right pouring a tiny big of water from the first bowl so there are no empty offerings on the altar. The bowls should be about a grain of rice apart. I fill the rest of the bowls from left to right saying, OH AH HUM every time. Then when all the offerings are in place, I light an incense and wave it over all the offerings on the shrine (including the flowers) reciting OH AH HUM. Then I do daily recitations and a short practice that includes homage to some deities and and short mantra chanting while sitting in front of the shrine. It's a simple ritual but it's very nice and used with my short daily recitations it feels like a very nice way to start the day. He told me to take the offerings down by 2:00pm and if I don't make it by then, take them down the next morning.

I hope that's of some use.

Dalai Lama Says Succession Not A Serious Problem For Him

As the spiritual leader of the Tibetan people as the Dalai Lama ages Buddhists here in Syracuse have been joining Buddhists across the world with shared anxieties about what will happen when the Dalai Lama retires or dies. As the very much admired spiritual leader of Buddhism in every corner of the world the Dalai Lama fully understands the impact which his presence has for his followers. However, he says he is not concerned about the issue of succession to his position.            
The Tibet Sun, http://tibetsun.com, has reported "Succession not a serious issue for me: Dalai Lama". In fact His Holiness the Dalai Lama has recently said  “Succession is not a serious issue for me. Looks like the Chinese government is more seriously looking for it. ” The Dalai Lama made these comments  while answering questions on the sidelines of the Hindustan Times Leadership Summit in the national capital of India, New Delhi. The Dalai Lama went on to comment that the continuation of the Dalai Lama as an institution depended on what the Tibetan people wanted. He said “I made it very clear as early as 1969, if majority of Tibetan people feel that now the Dalai Lama institution is no more needed, we can finish it."
The Dalai Lama fled Tibet with many of his supporters and took refuge in India when Chinese troops moved in and took control of Lhasa, the capital of Tibet, in 1959. Since than he has headed the Tibetan government-in-exile in Dharamshala in Himachal Pradesh. About 140,000 Tibetans now live in exile, over 100,000 of them in different parts of India.  And over six million Tibetans live in Chinese occupied in Tibet.

Buddhists here in Syracuse will join in prayers with Buddhists from around the world that there will be a continuation of respect for Buddhist values when the Dalai Lama is no longer around.


Mandel News Service: http://www.mandelnews.com

Theravada and Tantra

I like this authors idea of the fusion of Theravada and Tantra.  I have no idea how realistic it is, but I like his respect for different traditions and his very accepting words of differences or combination of core teachings and practices.  He seems to be a scholar of sorts and I found this article to be very intelligent and worth sharing.

Christoper Titmuss on Theravada and Tantra

Someone told me that I have joined the masses of names on Wikipaedia, the online encyclopaedia. Despite all the years of exploration and teaching of ‘non-self,’ I still find a certain interest in the name Christopher Titmuss. I looked at ‘my’ name on Wikipaedia. I smiled in its description of me as a Theravada tutor. I am not even a Buddhist let alone a Theravada teacher. I am a small servant of the Buddha, Dharma and Sangha. When I have nothing else to do, I will make one or two modest changes in the text – for the sake of accuracy. I look slightly mad in the photo taken while in full flow in giving a teaching at the Buddhafield Festival. Who am I to dispute appearances?

The great wealth of the Theravada traditions its quiet determination to ensure the Pali suttas containing the full body of the Buddha’s teachings, do not fade into obscurity. The tradition also supports disciplined meditation practices in silent environments to develop samatha (calm) andvipassana (insight) for liberating realisations. The tradition generatesremarkable human beings – such Ajahn Buddhadasa, Ajahn Chah, Ajahn Dhammadaro, Ajahn Sumedho and Venerable Maha Ghosananda.

The Theravada tradition has its weak links – the size of the division between the ordained and householders, an excess of adherence to scriptural commentaries on the suttas, attachment to forms and a tendency to identification with rules and codes. Mind you, these weak links sum up religion in general.

I am taking more and more interest in Tantra, not the neo-Tantra as expounded by the crop of sex gurus who have hijacked the word “Tantra” nor Tibetan Tantra. I am deeply interested in the remarkable tradition of Hindu Tantra, a 2000 year old tradition embracing poetry, plays, stories, the arts, the erotic, transformation of energies and the power of creative and cosmic forces to open out consciousness. Outside of Tantra, including the Gods and Goddesses of the Hindu tradition, the world’s religion have tended to reject romantic love as a vehicle for awakening. It is the weak link in the Buddha’s teachings, as well.

Unique to India, this diverse and complex tradition bears no formal lineage of Tantric masters or adepts. It leaves us to dig our away into Tantra through experiences, reflection, texts from dusty Indian bookshops, knowing the application of the Gods and Goddesses into daily life, and various reminders and applications of the power and passion of life to reveal the depths of Tantra.

The Theravada world tends to be rather dry. We need a fusion of the best of Theravada disciplines and sutta resources along with the expansive and imaginative vision of Tantra. Dream on!

Via  http://christophertitmuss.org/blog/?p=76

Be Happy Through Your Actions

"Happiness is not something ready made. It comes from your own actions." 
- His Holiness the Dalai Lama

On Being Kind

Be kind whenever possible. It is always possible.  
-His Holiness the Dalai Lama

Expectations

People often expect the other person to respond first in a positive way, instead of taking the initiative to create that possibility. I feel that's wrong; it can act as a barrier that just promotes a feeling of isolation from others. To overcome feelings of isolation and loneliness, your underlying attitude makes a tremendous difference - approaching others with the thought of compassion in your mind is the best way.  -His Holiness the Dalai Lama

Slideshow-View Each Moment as a Dream

Find more photos like this on Unfettered Mind Ning

Tranquility Can Be Trained

Comments from the classical commentaries: 


Peace is the characteristic of the Tranquillity Link to Awakening (Passaddhi-sambojjhanga). Stilling of all bodily activity, feeling, perception, mental construction and consciousness is the purpose of tranquillity. Settled, serene and solidified calm (samatha) 
is the excessively pleasant manifestation of tranquillity. A smiling mountain!
When the mirror moves & vibrates, then one cannot see anything clearly in it. So also with the mind: When stressed and agitated, then mind cannot figure out what is good and what is bad on the long term. But when imperturbably stilled, then mind can cut right through any distraction and attain absolute  certainty and understanding both spontaneously and instantaneously...

Further conditions helpful for the emergence of the Tranquillity are:
1: Eating good and fine food...
2: Living in a pleasant climate...
3: Maintaining a comfortable posture without pain or distress...
4: Staying evenly ballanced in all situations and regarding all aspects...
5: Avoidance of restless, anxious, agitated, worried and stressed people...
6: Friendship with bodily and mentally calm people, who meditates much!
7: Commitment to calm down the mind by cultivating quiet and tranquillity!

-An excerpt from Bikkhu Samahita's Daily Damma Drops

Dhammapada Drop

The Dhammapada Chapter III

35	The mind is difficult to control; swiftly and lightly it moves and lands wherever it pleases. It is good to tame the mind, for a well-tamed mind brings happiness.

Responsibility

In the present circumstances, no one can afford to assume that someone else will solve their problems. Every individual has a responsibility to help guide our global family in the right direction. Good wishes are not sufficient; we must become actively engaged. - Dalai Lama

Leap of Faith from Dharmakara Boda

This is a post written by Venerable Dharmakara Boda at Buddha Forum.


What is a "leap of faith"? Is it something required in Buddhism? Also, is it really any different than "blind faith"? 

The implication of taking a leap of faith can, depending on the context, carry positive or negative connotations, as some feel it is a virtue to be able to believe in something without evidence while others feel it is foolishness. It is a hotly contested theological and philosophical concept. For instance, the association with "blind faith" and religion is disputed by those with deistic principles that argue reason and logic, rather than revelation or tradition, ect.

First, lets's examine "leap of faith" from two different positions, then later we'll examine what the various meanings associated with it actually means. 

To begin with, the Ven. Thanissaro Bhikkhu:

The Buddha's doctrine of kamma takes the fact of skillful action, which can be observed on the ordinary sensory level, and gives it an importance that, for a person pursuing the Buddhist goal, must be accepted on faith. According to this doctrine, skillful action is not simply one factor out of many contributing to happiness: it is the primary factor. It does not lead simply to happiness within the dimensions of time and the present: if developed to the ultimate level of refinement, it can lead to an Awakening totally released from those dimensions. These assertions cannot be proven prior to an experience of that Awakening, but they must be accepted as working hypotheses in the effort to develop the skillfulness needed for Awakening. 

This paradox -- which lies at the heart of the act of taking refuge in the Triple Gem -- explains why the serious pursuit of the Buddhist path is a sustained act of faith that can become truly firm only with the first glimpse of Awakening, called stream-entry. It also explains why a strong desire to gain release from the stress and suffering inherent in conditioned existence is needed for such a pursuit, for without that desire it is very difficult to break through this paradox with the necessary leap of faith.

All well and good, but when the question of whether or not a leap of faith is neccessary, the Ven. Thubten Chodron took the opposite position:

Buddhism does not require that. We can see this from the Buddhist definition of what exists. What exists is defined as "that which can be known." If it cannot be known, then it does not exist, for example, rabbit horns, turtle hair, or chicken lips. We can imagine human lips on a chicken; we can imagine a cartoon drawing of lips on a chicken; but we can never see chicken lips on a chicken because there is no such thing. It does not exist because it cannot be known.

This implies that everything that exists can be known. It is possible for our minds - namely, our mental activity of awareness of phenomena - to encompass everything. There are statements in the scriptures saying that the absolute is beyond the mind and beyond words. Firstly, I do not like to translate the term as "absolute" in English because it gives the connotation that it is beyond us, as if it were something up in the sky. Instead, I prefer to translate it as "the deepest fact about things." The deepest fact about things does exist. It is beyond mind and beyond concepts and words in the sense that it is beyond our usual ways of perceiving things. Language and conception imply that things exist in black and white categories. Good person, bad person, idiot, genius - the implication of using language is that things actually exist in such well-defined, independent categories: "This is a dumb person. He cannot do anything correctly." "This is a great person." Perceiving reality is seeing that things do not exist in these fantasized, impossible ways, in black and white categories. Things are more open and dynamic. Someone may not be able to do something now, but that does not mean that he or she is exclusively an idiot. The person can be many other things - a friend, a parent, and so on.

Thus, when we say that the deepest fact about things is that they exist in a way that is beyond mind and beyond words, we are referring to the fact that things do not exist in the ways that concepts and language imply they do. Our minds are capable of encompassing that.

It is not that our minds cannot encompass certain things so we must make a leap of faith to believe in them. Buddhism never demands us to have blind faith. On the contrary, Buddha said, "Do not believe what I say just out of respect for me, but test it out yourself, as if you were buying gold." That is true on all levels.

The logic of a particular point may not be immediately obvious to us. However, we do not reject something just because initially we do not understand it. By patiently learning and investigating, something that we previously did not understand can start to make sense.

So who's right and who's wrong or could it be that there is no right or wrong answer?

The key to this question actually rests in the word "saddha", typically translated as "faith", but it's more along the lines of "confidence" than "faith". What kind of confidence do I speak of? The kind of confidence which only comes from understanding, practice, and result (pariyatti, patipatti, pativedha), the kind of confidence which has absolutely nothing to do with a leap of faith.

What is a leap of faith? It's defined as an act or instance of accepting or trusting in something that cannot readily be seen or proved, really no different than "blind faith", which is defined as a belief without true understanding, perception, or discrimination.

Now, for the $100,000 question: Does a "leap of faith" sound like the type of understanding, practice, and result reflected in the word "saddha"? Or is a leap of faith nothing more than a sociocentric request that we behave like lemmings jumping off a cliff?

Chapter 14, Golden Light Sutra continued

Chapter on Protection called Refuge of the Yakshas

“O great goddess Shri, a devout son or daughter of noble family who wishes to make inconceivably great and extensive offerings of resources and articles to past, future and present buddhas, and who is keen to know the profound buddha sphere of past, future and present buddhas, should listen to this King of Glorious Sutras, the Sublime Golden Light with full conviction, concentrated mind and attentive ears at the place, monastery or forest retreat where this Sublime Golden Light is expounded fully.”

Then the Tathagata, the Transcendent Victor, spoke these verses to further elaborate this point:

He who wishes to make Inconceivable offerings to all buddhas, And who wishes to know The profound sphere of tathagatas Should go to the place – Whether monastery or dwelling – Where this sublime sutra is explained.

This sutra is inconceivable, For its ocean of virtue is without end; It frees every being From countless oceans of suffering.

I have not seen the beginning, Middle, nor likewise this sutra’s end. This sutra is deeply profound, For there is nothing with which it compares: Neither grains of sand in the Ganges,

68Those on earth, in the oceans, Nor atoms in the sky are its equal.

When entering the sphere of reality, He should go at that time, For inside there is a stupa Whose nature is dharmadhatu, Unchanging and profound.

Inside it, he will behold Buddha Shakyamuni Expounding this sutra in a charming, melodic voice. There and then he will know this: Anyone who hears this sutra Gathers an inconceivable mass of merit; Thus for astonishing, incalculable tens of millions of eons They will experience pleasures human and divine.

As soon as he enters That monastery or dwelling, His negative deeds will fall away. For those who are able to cross Hundreds of leagues immured by pits of fire And endure acute hardship to hear this sutra, All bad dreams and evil signs, Afflictions of planets and stars, Dreadful spells and demons Will immediately depart.

The moment he enters that monastery or dwelling, Inside he should set up A throne resembling a lotus As revealed to him in a dream.

Seated upon that throne He should thoroughly teach this sutra. He should read what is written And likewise understand it.

When he comes down from this throne, Although he may go to another place, Miracles will be seen There upon that throne.

69

At times, the form of The Dharma preacher will be observed; At others, buddha and bodhisattva Figures will be seen.

Sometimes the shape of Samantabhadra, Likewise, the forms of Manjushri, And on occasion Maitreya too Will appear upon that throne.

At times, only light will be seen; At times, there will be gods, Appearing just for moments And turning invisible again.

Praised when seen, buddhas Bring success in all places. Grain and signs of excellent fortune Are magical creations of buddhas.

They ensure victory, glory and fame; Turning back violent challengers, They crush foreign forces completely; Laying battle foes in ruin,

They bring victory in war. Pacifying all bad dreams, They annihilate negative actions And pacify all non-virtuous deeds.

The whole of this Jambudvipa Will resonate with his fame. His enemies will be utterly routed; His foes will be vanquished in full.

He will abstain entirely from evil acts. Completely victorious in battle, He will be utterly without enemy And filled with supreme joy.

King Brahma, Shakra and the world protectors, Also the lords of the Thirty-Three, Samjnaya, the chief conqueror, And Vajrapani, the yaksha lord,

Anavatapta, lord of nagas,

70

Sagara and the asura lords, The lords of the kinnaras, And likewise, the lords of garudas – These leaders and others And all the gods too Will come to worship without end The inconceivable stupa of dharmadhatu.

As they see beings worthy of veneration They will be filled with intense delight. All the glorious lords of gods Will speak thus to themselves and one another:

‘Behold all those bestowed With merit, excellence and glory! Men with pristine merit – Their faith beyond belief – Have arrived at this place To hear this profound sutra.

They revere the stupa of dharmadhatu. Inspired by compassion for the world They work for the welfare of beings. They are vessels for the essence

Of that Dharma which is profound.

By entering the sphere of reality Into this sutra, they completely arrive. Those who hear the sublime virtue, The Sublime Golden Light, In previous times have pleased Hundreds of thousands of buddhas.

Through these roots of virtue, Those who have heard this sutra Will be granted full protection In the four directions and in all places By the kings of gods and Sarasvati, Likewise Shri and Vaishravana,

By the four kings With hundreds of thousands of yakshas Possessed of miraculous power and great strength.

71

Indra, Soma and Yama, Vayu, Varuna and Skanda, Vishnu and Sarasvati, Prajapati and Hutashana – These protectors of the world, Who are powerful and outshine every foe, Day and night will offer protection without fail To those who have heard this sutra.

Narayana and Maheshvara, The two powerful yaksha lords, Those twenty-eight others led by Samjnaya And hundreds of thousands of yakshas Possessed of great strength and supernatural power Will offer protection from fear and terror To those who have heard this sutra.

Vajrapani, lord of the yakshas, Along with five hundred yakshas too And every bodhisattva will offer protection To those who have heard this sutra.

Manibhadra, lord of yakshas, Likewise, Purnabhadra, Kumbhira and Atavaka, Pingala and Kapila too – Each yaksha lord

Along with five hundred yakshas Will offer protection To those who have heard this sutra.

Chitrasena, the gandharva, Jinarshabha, king of conquerors, Manikantha and Nikantha, And Varshadhipati too, Mahagrasa and Mahakala, Along with Suvarnakesha, Panchika and Chagalapada, Mahabhaga, Pranalin and Dharmapala, Markata and Vali,

Suchiroma and Suryamitra, Likewise Ratnakesha, Mahapranalin and Nakula, Along with Kamashreshtha and Chandana,

72

Nagayana and Haimavata, And likewise Satagiri – These powerful beings who overwhelm every foe, Will offer protection with their supernatural feats To those who have heard this sutra.

Anavatapta, the lord of nagas, Likewise Sagara too, Both Muchilinda and Elapatra, Nanda and Upanandaka, Accompanied by hundreds of thousands of nagas Possessed of supernatural power,

Will offer protection from all fear and terror To those who have heard this sutra.

Bali, Rahu and Namuchi, Vemachitra and Samvara too, Prahlada and Kharaskandha, And likewise the asura lords Accompanied by hundreds of thousands of asuras Possessed of great strength and supernatural power Will offer protection from all fear and terror

To those who have heard this sutra.

Hariti, the mother of bhutas, Along with her five hundred sons Will offer protection to them, Whether they are standing, sitting or asleep.

Chanda and Chandalika, Likewise Yakshini Chandika, Kunti and Kutadanti – The one who steals the glow of beings – Those who are powerful, who overwhelm others, Possessed of supernatural power,

Will offer protection in all four directions To those who have heard this sutra.

Sarasvati, leading innumerable goddesses, Likewise, Shri and so forth, Deities of fruit, forest and crops, Those who dwell in stupas, trees and parks, The wind deity and every deity here,

These goddesses and the Earth Goddess herself,

73

Their minds overflowing with joy, will offer protection To those who have heard this sutra.

They will bring longevity, complexion, And strength to these beings; With excellence, merit and glory They will be adorned.

They will pacify afflictions of planets and stars, Abolish misfortune, wrong deeds and nightmares.

The Earth Goddess herself, Powerful and always profound, Is fully satisfied by the essence of The King of Glorious Sutras, the Sublime Golden Light.

The potency of the earth, Six million, eight hundred thousand leagues As far as the vajra base will greatly increase. Going down a full one hundred leagues This potent savor will penetrate. Through the power of hearing this sutra, Returning upwards again, it will Cause the surface to entirely shine.

All these gods and goddesses too Will be satisfied by the essence Of the King of Glorious Sutras, The Sublime Golden Light.

They will have radiant complexion, Be peaceful, satisfied and immensely strong; Pleased by varied tastes, the deities of fruit, crops and forest In all of Jambudvipa will be filled with profound joy.

Delighted by this sutra’s essence, They will ensure the growth of fruits and crops, Assortments of various flowers And multitudes of stately fruit trees.

Every park, all forests and all fruit-bearing trees Will bloom with flowers giving off fragrant scents. On this earth will grow every kind of forest and bush, Adorned with flowers and laden with fruit.

74

In all of Jambudvipa, innumerable naga maidens – Their minds immensely filled with joy – Will approach lotus pools and plant there many lotuses, Night bloom, blue and white.

The sky will be pristine Without smoke and masses of clouds; Free of darkness and dust, Every direction will shine bright with light.

The thousand rays of the sun, Beautiful with lattice light, Profoundly deep in illumination, Will blithely rise in that land.

The noble sun, the son of gods Residing in a palace of Jambunada gold, Will be deeply satisfied by this sutra. With great delight, the lordly sun Will rise in Jambudvipa With limitless lattices of rays Shining upon every land.

The moment it rises, It sends forth shafts of rays, Awakening the lotuses Abounding in various pools.

To satisfy the whole of the earth The sun will fully ripen Various flowers, fruit and medicinal plants In the whole of this Jambudvipa.

The sun and the moon too Will then shine with unknown glory. The stars, the wind and the rain Will perfectly come.

The whole of Jambudvipa Will have an excellent year; In the place this sutra is kept There will always be plenty.

75

This ends the fourteenth chapter, the Chapter on Protection called Refuge of the Yakshas, from the King of Glorious Sutras, the Sublime Golden Light.

http://www.fpmt.org/teachers/zopa/advice/pdf/sutragoldenlight0207lttr.pdf

Chapter 13: The Dhārani of Non-Attachment

Then, the Transcendent and Accomplished Conqueror said to the Venerable Shāradvatiputra:

“Shāradvatiputra! It is like this: this section of Dharma known as the Dhārani of Non-Attachment is the mother of the bodhisattvas who meditate on all phenomena, it is the preliminary conduct of the bodhisattva, and it is thoroughly retained by the bodhisattvas.”

He spoke those words, and the Venerable Shāradvatiputra spoke the following words to the Transcendent and Accomplished Conqueror:

“Bhagavan, as for ‘Dhārani’, if it does not abide in an objective field, and indeed does not abide in a spatial direction, then Bhagavan, what is the meaning of the word of Dhārani which is said “Dhārani, Dhārani”?

He spoke those words, and the Transcendent and Accomplished Conqueror spoke the following words to the Venerable Shāradvatiputra:

“Shāradvatiputra, in this way, you abide in the Mahayana, have interest in the Mahayana, and perform altruistic acts for the Mahayana. Shāradvatiputra, in this way, although it is indeed taught, as you said, that ‘Dhārani’ is a dharma which does not abide in an objective field, and also does not abide in a spatial direction, is also not a phenomena, is also not a non-phenomena, is also not in the past, is also not in the future, is also not in the present, is also not a substantial entity, is also not a non-substantial entity, is also not arisen through conditions, is also not arisen from a lack of conditions, is also not arisen from a being, is also not arisen from a non-being,  is also not a production by any phenomena, and is also a not a cessation, in order to benefit the bodhisattvas, it is like this: the qualities of the Buddha, the ethical conduct of the Buddha, the practices of the Buddha, the intent of the Buddha, and the arising of the Buddha —  it is like this.”

“This section of Dharma called ‘The Dhārani of Non-Attachment’ is the understanding of the path of accomplishment, and the abode of power. Teacher, so it is, so it is.”

He spoke those words, and the Venerable Shāradvatiputra spoke the following words to the Transcendent and Accomplished Conqueror:

“Bhagavan, it is like this: through attaining this Dhārani, wherever one stays, one will never turn away from unexcelled perfectly complete enlightenment, one will hold commitments authentically, one will live fully with learned masters who have confidence in the nature of unstable phenomena, and one will abide intensely on the path. Please bestow the Dharma section of this Dhārani! Sugata, please explain it!”

He spoke those words, and the Transcendent and Accomplished Conqueror spoke the following words to the Venerable Shāradvatiputra:

“Shāradvatiputra, well done, well done; Shāradvatiputra, it is just like that. The bodhisattva that attains Dhārani should be called the Buddha himself. Shāradvatiputra, whoever renders service to a bodhisattva who attains Dhārani, treats them like a Guru, honors them, and make offerings, by that they render service to the Buddha.”

“Shāradvatiputra, whoever listens to this Dhārani, upholds this Dhārani, and venerates it will not be separate from Bodhichitta, and thus in that way they will be like an offering to the Buddha.”

“Shāradvatiputra, as for this Dhārani, it is this:

TADYATHĀ/ SANDHĀRANI UTDHĀRANI/ SUSAM PRATISHTITE/ SUNĀMA/ SUPRATISHTITE/ VIJAYA BALA/ SATTYAPRATIJÑĀ/ SUĀROHA/ JÑĀNAPRATI/ UTPADANI/ ABANĀPANI/ ABHISHIÑCHANI/ ABHIBYĀHĀRA/ SHUBHABATI/ SUNIH SHRITA/ PAHUGUMBHA/ ABHIPADĀ SVĀHĀ

“Shāradvatiputra, if any bodhisattva dwells intensely on the words of this Dhārani of Non-Attachment, and by retaining it well upholds it, then for an eon, or more than an eon, or a thousand eons, and even for one hundred thousand eons, their aspirations will not be exhausted. Moreover, the body of that one will not be harmed by weapons, will not be poisoned, and will not be harmed by snakes.”

“Why is that so? Shāradvatiputra, this Dhārani of Non-Attachment is the mother of the Buddhas of the past. It is the mother of the Buddhas of the future. It is the mother of the Buddhas of the present.”

“It is like this: it is the section of Dharma called ‘The Dhārani of Non-Attachment’.”

“Shāradvatiputra, whoever fills the ten uncountable worlds of the trichiliocosm with the seven precious substances, makes offerings of them to the Buddha Bhagavans, and for incalculable eons attends to them excellently with cloths and food, compared to them, whatever sentient beings retain even merely a single word from this Dharma section of the Dhārani of Non-Attachment will generate much greater merit.”

“Why is this so? Venerable Shāradvatiputra, it is because this Dharma teaching of the Dhārani of Non-Attachment is the Mother of all Buddhas.”

FROM THE KING OF POWERFUL SŪTRAS, THE SUBLIME GOLDEN LIGHT, THIS WAS THE THIRTEENTH CHAPTER, ON THE DHĀRANI OF NON-ATTACHMENT.

Translated by the Sugatagarbha Translation Group.

Translated from the Tibetan by the Sugatagarbha Translation Group. We are in the process of translating this entire sutra. 

source http://sutraofgoldenlight.wordpress.com/2010/12/05/chapter-13-the-dharani-of-non-attachment/

The Meaning of the Six Syllables

The Six Syllables of OM MANI PADME HŪM are the name-mantra of Ārya Avalokiteshvara, the embodiment of the compassion of all Victorious Ones. The heart-essence of the Dharma, these Six Syllables, themselves are the distilled essence of the 84,000 masses of Dharma. They are the inner essence of the five families of Sugatas and of all the classes of the tantras of Secret Mantra. They are the origin of all good qualities and the root of all spiritual attainments. Furthermore: 

OM is the forerunner of mantra. 
MANI means “jewel”.
PADME means “lotus flower”. 
HŪM is the vajra seed of enlightened mind, and is a word of request, saying “Please look after me!” 

In meaning, it is saying “May the holder of the jewel and the lotus, or the holder of the lotus and the jewel, protect me!” Furthermore, in the right hand of Ārya Avalokiteshvara, there is a jewel, and in the left hand is held a lotus, and so he is referred to as “The Holder of the Jewel and Lotus”. In any case, it is a request, saying:

“Kye! Avalokiteshvara, who holds the jewel and the lotus, I pray that you may grant your blessings that love, compassion, and the precious bodhichitta be generated in the mental continuums of myself and others, all sentient beings!”

The Benefits of the Six Syllables

If one recites the Six Syllables Dharani-Mantra in the correct way, then there are limitless benefits, as is taught in the Mani Kabum and so on. An abbreviated versoion which was spoken by the Dharma King Songtsen Gampo is listed below: 

“Furthermore, the King Who Protected the Dharma, Songtsen Gampo, said that if one recites the awareness-mantra of the Six Syllables, then the Dharmas of the Six Transcendent Perfections will be completed. 

1) Through OM, the Dharmas of the transcendent perfection of generosity are thoroughly completed. Likewise, 
2) Through MA, the Dharmas of the transcendent perfection of ethical discipline are thoroughly completed. 
3) Through NI, the Dharmas of the transcendent perfection of patience are thoroughly completed. 
4) Through PAD, the Dharmas of the transcendent perfection of diligence are thoroughly completed. 
5) Through ME, the Dharmas of the transcendent perfection of concentration are thoroughly completed. 
6) Through HŪM, the Dharmas of the transcendent perfection of wisdom are thoroughly completed. 

If this awareness-mantra of the Six Syllables is recited, then the six spiritual accomplishments will be attained.

1) Through OM, the supreme spiritual accomplishment is attained.
2) Through MA, the ordinary spiritual accomplishment is attained. 
3) Through NI, the spiritual accomplishment of the pacification of malevolent influences is attained. 
4) Through PAD, the spiritual accomplishment of expansion of lifespan and merit is attained. 
5) Through ME, the spiritual accomplishment of bringing humans, wealth, and food under your power is attained. 
6) Through HŪM, the spiritual accomplishment of cutting off enemies, hindrances, and harmful influences is attained. 

Through reciting these Six Syllables, the six root afflictive mental states will be purified. 

1) Through OM, the obscurations of the afflictive mental state of ignorance are purified. 
2) Through MA, the obscurations of the afflictive mental state of anger are purified. 
3) Through NI, the obscurations of the afflictive mental state of greed are purified. 
4) Through PAD, the obscurations of the afflictive mental state of desire are purified. 
5) Through ME, the obscurations of the afflictive mental state of jealousy are purified. 
6) Through HŪM, the obscurations of the afflictive mental state of pride are purified.

The Attainment of the Six Good Qualities:

1) Through OM, the form of Avalokiteshvara is attained. 
2) Through MA, the speech of Avalokiteshvara is attained. 
3) Through NI, the mind of Avalokiteshvara is attained. 
4) Through PAD, the qualities of Avalokiteshvara are attained. 
5) Through ME, the activity of Avalokiteshvara is attained. 
6) Through HŪM, the deeds of Avalokiteshvara are attained. 

Likewise, 

1) Through OM, the qualities of the path of accumulation are attained. 
2) Through MA, the qualities of the path of preparation are attained. 
3) Through NI, the qualities of the path of seeing are attained. 
4) Through PAD, the qualities of the path of meditation are attained. 
5) Through ME, the qualities of the path of no-more-learning are attained. 
6) Through HŪM, the qualities of knowing all aspects (omniscience) is attained.

Translated by Erick Sherab Zangpo.

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