Guanyin is often referred to as the “most widely beloved Buddhist Divinity.” Why? Because Her love is unconditional, all-embracing — with all 1000 arms! — and She will never cease her merciful activity until all beings are rescued from Samsara’s suffering.

• March 29 2024  Guan Yin’s Birthday! (19th day of the 2nd lunar month)
• Guan Yin’s Enlightenment Day is July 25, 2024 (on lunar calendar 19th day of the 6th Lunar Month, Lunar June).
• November 19 2024 will be Guan Yin’s Renunciation Day (19th day of the 9th lunar month)

One practice that is universal on these three special days — with merit multiplied 100 million times — is recitation of Avalokiteshvara’s Universal Gate Sutra. Recite along, here in English, the Universal Gate Sutra, a short recitation with “skies of merit”:

Guanshiyin Bodhisattva’s popularity and forms eclipse any dualistic attempts to define Her/Him. Venerable Master Hsuan Hua explains why it is so difficult to define the embodiment of compassion:

“In Buddhism, he appears as a Bodhisattva; in other religions he often appears clad in white robes. In Christianity, he is the Holy Mother; he appears as the Holy Mother to teach and transform a certain category of beings … He fills empty space and pervades the Dharma Realm; he is in every place and yet not in any place. He appears according to what kind of body is needed to save each particular category of beings… Guanshiyin Bodhisattva is not necessarily male or female… These are the endless miraculous functions and inconceivable states of Guanshiyin Bodhisattva.”[5]

Her most famous Dharani is the Great Compassion Heart Mantra which celebrates her 1000-armed, 11-faced form known as Great Compassion Guanyin or Avalokiteśvara-ekadaśamukha. Celebrate her special Enlightenment day by chanting along with her Great Compassion Heart Mantra for “skies of merit”:

• Feature continues below.
• For many other features on Avalokiteshvara Guan Yin see our special section>>

Bodhisattva of Hope and Compassion

Avalokiteshvara / Guanyin’s unrivaled compassionate activity in our suffering world makes her a beacon of hope in troubled times.  To demonstrate her all-inclusive compassionate nature, she appears on stage as female or male (hence the Her/His above), and countless forms: Holy Savior, compassionate Bodhisattva, active Protector, a 1000-armed miracle — and even ferocious or wrathful.

The most powerful and potent practice is Her Namo praise: Namo Guanshiyin Pusa, which means Homage to Avalokiteshvara Bodhisattva:

Perhaps the most famous manifestation is 1000-armed Guanyin — the many arms symbolic of her loving, compassionate, saving activity:

No representation of Enlightenment is more loving or compassionate. No Bodhisattva is more active. The great Mahayana Vehicle — that rescue vehicle that hopes to rescue all suffering beings (not just a few) — is exemplified in Avalokiteshvara Guanyin. The two most important concepts in Mahayana Buddhism are Compassion and Wisdom — and Guanyin embraces both.

IMPORTANT RECITATION ON AVALOKITESHVARA’s SPECIAL DAYS: Heart Sutra Recitation (below in Sanskrit and English):

OR IN ENGLISH:

Reciting the Mantra of Avalokiteshvara is a powerful and protective practice. The mantra is Om Mani Padme Hum. The six syllables send out compassion to beings in the six realms, and also protect the reciter from danger and obstacles:

All-embracing love

Robert Thurman explains why Avalokiteshvara is so popular around the world: “…in a sense, Avalokiteshvara is even more than a buddha. After attaining buddhahood, he voluntarily returned to the way of a bodhisattva in order to lead all beings to buddhahood.” [1]

Symbolically, Guanyin Avalokiteshvara appears as both male and female: male representing compassion and female representing wisdom. Her power is so all-embracing and loving, that she manifests in endless ways to help us.

Guanyin Avalokeshvara does not ask for devotion, nor require it, but her all-embracing Metta and Karuna (Love and Compassion) make her among the most loved face of Enlightenment. Whoever simply looks at her loving, gentle face — even a non-Buddhist — feels instant love, warmth, and peace. Simply that. Gaze upon the loving face of any of her peaceful representations. It’s a proven method for relaxation and stress-reduction. [See this feature Avalokiteshvara Compassion Practices Enhance Treatment of Anxiety and Depression: Science>>]

Even her epitaphs are soothing and inspiring:

• Goddess of Mercy (A title given Her by Christian Jesuit missionaries in China, who responded to her loving savior nature.)
• She Who Hears the Cries of the World (More or less a translation of Her name.)
• The Lord Who Looks in Every Direction
• Bodhisattva of Compassion

So perfect is Guanyin that she also arises in the Daoist pantheon and a key figure of worship. How, then, can we define the undefinable? Venerable Hsuan Hua, in a Dharma talk, explains:

” Guanshiyin Bodhisattva already became a Buddha a long time ago, by the name of Right Dharma Brightness. He simply appears as a Bodhisattva in order to teach and transform living beings… Guanshiyin Bodhisattva uses kindness, compassion, joy, and giving to save all living beings. He saves beings from the seven difficulties, responds to two kinds of seeking, has fourteen kinds of fearlessness, speaks Dharma in nineteen ways, and has thirty-two response bodies.”

Guanyin Appears in Countless Forms

In the Lotus Sutra, Avalokiteshvara is described as the Bodhisattva who can take any form, including all Gods, Buddhas, and Heavenly Beings, or even humans or animals. Of the thirty-three manifestations of Guanyin listed in the Lotus Sutra, seven are female. From the sutra:

“The Buddha said to Bodhisattva Inexhaustible Intent: “Good man, if there are living beings in the land who need someone in the body of a Buddha in order to be saved, Bodhisattva Perceiver of the World’s Sounds immediately manifests himself in a Buddha body and preaches the Law for them. If they need someone in a pratyekabuddha’s body in order to be saved, immediately he manifests a pratyekabuddha’s body and preaches the Law to them. If the need a voice-hearer to be saved, immediately he becomes a voice-hearer and preaches the Law for them. If they need King Brahma to be saved, immediately he becomes King Brahma and preaches the Law for them. If they need the lord Shakra to be saved, immediately he becomes the lord Shakra and preaches the Law for them. If they need the heavenly being Freedom to be saved, immediately he becomes the heavenly being Freedom and preaches the Law for them. If they need a great general of heaven to be saved, immediately he becomes a great general of heaven and preaches the Law for them. If they need Vaishravana to be saved, immediately he becomes Vaishravana and preaches the Law for them. If they need a petty king to be saved, immediately he becomes a petty king and preaches the law for them.

Where is Guanyin?

Venerable Master Hsuan Hua explains Guanyin is in every heart, in every home. More specifically, the Venerable teacher describes where we can find the loving Bodhisattva:

“Well, then, where does he come from? He fills empty space and pervades the Dharma Realm; he is in every place and yet not in any place. He appears according to what kind of body is needed to save each particular category of beings. He manifests in whatever physical form is appropriate to speak Dharma for beings; thus his identity is flexible. Guanshiyin Bodhisattva appears in the form of a Buddha to save those who are ready to become Buddhas. He appears as a Bodhisattva to save those who should become Bodhisattvas. He appears as a heavenly king to speak Dharma for beings in the heavens.”[5]

The Saviour Buddha

In the Lotus Sutra, the merits of Avalokiteshvara are described in great detail, every possible danger listed, and how the Bodhisattva can save us. It is summarized in verse:

Perceiver of the World’s Sounds, pure sage—
to those in suffering, in danger of death,
He can offer aid and support.
Endowed with all benefits,
He views living beings with compassionate eyes.
The sea of his accumulated blessings is immeasurable;
therefore you should bow your head to him!

How to Ask for Guanyin’s Help

Thich Nhat Hanh explains how to awaken the energy of Avaolokiteshvara:

“Calling the name of Avalokiteshvara is one of the ways to awaken the energy of compassion in your heart.”

In the Lotus Sutra, Shakyamuni Buddha describes how to invoke the aid of the Compassionate Bodhisattva:

‘Hail to the Bodhisattva Perceiver of the World’s Sounds!’ And because they call his name, they are at once able to gain deliverance.

It’s literally that simple.

Namo Guan Shi Yin Pu Sa Chanting

Practices for Guanyin

A Devotee of Guanyin will always say prayers — and ideally make offerings  (at least water) — morning and evening. On the 1st and 15th of the lunar month, the Sacred Days of Guanyin, it is auspicious to do additional mantras, prayers, and purifications.

Ideally set up a small altar at home with a photo, picture or nice statue. It is traditional to “invite” the Goddess into the statue.

Traditionally, you’d set up the statue, bow three times and ideally:

• Namo Guan Shi Yin Pu Sa (at least 3 times with bows)
• Take Refuge: “I take Refuge in the Buddha, the Dharma and the Sangha until I reach Enlightenment for the benefit of all sentient beings” — no practice is complete without taking Refuge first, and ending with Dedicating the Merit (see below.
• Light incense and place in front of statue.
• Present other offerings such as water bowls (at least 3 or 7), fruit, flowers and tea. (For symbolism, you could always use Tie Guan Yin tea, a famous type of tea, but Red Rose or any tea is fine.)
• Invite the presence of Guan Yin: ““I sincerely invite the Greatly Merciful and Greatly Compassionate Guan Yin Bodhisattva to perform miracles, and enter the sacred <statue or image> offered by me, <your full name>” [6]
• Peform at least 7 Great Compassion Mantra. You will find a chant-along video with Ani Choying below.
• Perform the Heart Sutra 7 times (it’s quite short.) You’ll find an AMAZING chant-along version with video with Dzongsar Khyentse Rinpoche and his sangha here>>
• Om Mani Padme Hum mantra as much as you can — at least 108 times. A version with Yoko Dharma in video is below.
• Prayers
• Dedicate the Merit for the benefit of all Sentient Beings: “I dedicate the merit of this practice for the cause for Enlightenment for the benefit of all sentient beings.”

Recite the Heart Sutra, the most famous teaching of the Great Bodhisattva, every day, and especially on Guanyin Days (below in Sanskrit — English a little further down in the feature.)

Thinking of Guanyin is Enough to Save Beings

In the Lotus Sutra, chapter 25, Buddha explains:

World-Honored One replete with wonderful features,
I now ask you once again
for what reason that Buddha’s son
is named Bodhisattva Perceiver of the World’s Sounds?
The honored One endowed with wonderful features
replied to Inexhaustible Intent in verse:
Listen to the actions of the Perceiver of Sounds,
how aptly he responds in various quarters.
His vast oath is deep as the ocean;
kalpas pass but it remains unfathomable.
He has attended many thousands and millions of Buddhas,
setting forth his great pure vow.
I will describe him in outline for you-
listen to his name, observe his body,
bear him in mind, not passing the time vainly,
for he can wipe out the pains of existence.
Suppose someone should conceive a wish to harm you,
should push you into a great pit of fire.
Think on the power of that Perceiver of Sounds
and the pit of fire will change into a pond!
If you should be cast adrift on the vast ocean,
menaced by dragons, fish and various demons,
think on the power of that Perceiver of Sounds
and the billows and waves cannot drown you!
Suppose you are on the peak of Mount Sumeru
and someone pushes you off.
Think on the power of that Perceiver of Sounds
and you will hang in midair like the sun!
Suppose you are pursued by evil men
who wish to throw you down from a diamond mountain.
Think on the power of that Perceiver of Sounds
and they cannot harm a hair of you!
Suppose you are surrounded by evil-hearted bandits,
each brandishing a knife to wound you.
Think on the power of that Perceiver of Sounds
and at once all will be swayed by compassion!
Suppose you encounter trouble with the king’s law,
face punishment, about to forfeit your life.
Think on the power of that Perceiver of Sounds
and the executioner’s sword will be broken to bits!
Suppose you are imprisoned in cangue and lock,
hands and feet bound by fetters and chains.
Think on the power of that Perceiver of Sounds
and they will fall off, leaving you free!
Suppose with curses and various poisonous herbs
someone should try to injure you.
Think on the power of that Perceiver of Sounds
and the injury will rebound upon the originator.
Suppose you encounter evil rakshasas,
poison dragons and various demons.
Think on the power of that Perceiver of Sounds
and then none of them will dare to harm you.
If evil beasts should encircle you,
their sharp fangs and claws inspiring terror,
think on the power of that Perceiver of sounds
and they will scamper away in boundless retreat.
If lizards, snakes, vipers, scorpions
threaten you with poison breath that sears like flame,
think on the power of that Perceiver of Sounds
and, hearing your voice, they will flee of themselves.
If clouds should bring thunder, and lightning strike,
if hail pelts or drenching rain comes down,
think on the power of that Perceiver of Sounds
and at that moment they will vanish away.
If living beings encounter weariness or peril,
immeasurable suffering pressing them down,
the power of the Perceiver of Sounds’ wonderful wisdom
can save them from the sufferings of the world.
He is endowed with transcendental powers
and widely practices the expedient means of wisdom.
Throughout the lands in the ten directions
there is no region where he does not manifest himself.
In many different kinds of evil circumstances,
in the realms of hell, hungry spirits or beasts,
the sufferings of birth, old age, sickness and death–
all these he bit by bit wipes out.
He of the true gaze, the pure gaze,
the gaze of great and encompassing wisdom,
the gaze of pity, the gaze of compassion–
constantly we implore him, constantly look up in reverence.
His pure light, free of blemish,
is a sun of wisdom dispelling all darknesses.
He can quell the wind and fire of misfortune
and everywhere bring light to the world.
The precepts from his compassionate body shake us
like thunder,
the wonder of his pitying mind is like a great cloud.
He sends down the sweet dew, the Dharma rain,
to quench the flames of earthly desires.
When law suits bring you before the officials,
when terrified in the midst of an army,
think on the power of that Perceiver of Sounds
and hatred in all its forms will be dispelled.
Wonderful sound, Perceiver of the World’s Sounds,
Brahma’s sound, the sea tide sound–
they surpass those sounds of the world;
therefore you should constantly think on them
from thought to thought never entertaining doubt!
Perceiver of the World’s Sounds, pure sage–
to those in suffering, in danger of death,
he can offer aid and support.
Endowed with all benefits,
he views living beings with compassionate eyes.
The sea of his accumulated blessings is immeasurable;
therefore you should bow your head to him!

The Heart Sutra: Most Popular Sutra

Guanyin Avalokteshvara is mentioned in more Mahayana sutras than any other Enlightened Being.

The Heart Sutra is the “single most commonly recited, copied and studied scripture in East Asian Buddhism”[1] —   Guanyin teaches the “Perfection of Wisdom”:

Form is Emptiness. Emptiness is Form

Emptiness, not to be confused with nothingness, is anchored in Buddha’s doctrine of Dependent Origination. The Heart Sutra is a profound teaching that frees us from fear and helps us understand the inter-connectedness of all beings.

Heart Sutra in English

Guanyin Avalokiteshvara is especially praised in The Lotus Sūtra (Sanskrit Saddharma Puṇḍarīka Sūtra), notably in the 25th Chapter. [See our feature Avalokiteshvara: delivering us from every danger, Chapter 25 of Lotus Sutra.]

Praise Loving Guanyin

Another way to ask for Guanshiyin’s help is simply to praise Her/His name. The various ways to praise His/Her name are:

Sanskrit

• Namo Avalokiteshvara

Various forms of Chinese (slight variants)

• Namo Gwan Yin Pu Sa
• Namo Kuanyin Pu Sa
• Namo Guan Yim
• Namo Kuan Yim
• Namo Kuan Yin

Kanon in Todaiji Mon

Other variants (Namo in all cases here is Sanskrit for simplicity)

• Namo Chenrezig  (Chenrezik Tibetan སྤྱན་རས་གཟིགས)
• Namo Gwan-eum (Korean: 관세음)
• Namo Kanzeon (観世音)  or Namo Kannon (観音)  (Japanese)
• Namo Kuan Im (Thai กวนอิม)
• Namo Quán Thế Âm (Vietnamese)
• Namo to the Bodhisattva Perceiver of the World’s Sounds! (English)

Mantras of Avalokiteshvara

• Om Mani Padme Hum   (Universal in Sanskrit)

[For a video chant of Om Mani Padme Hum see>>] Or watch here:

Yoko Dharma chants Om Mani Padme Hum

• On aruri kya sowa ka  (Shingon)  in Japanese おん あるりきゃ そわか

Great Compassion Mantra (Dharani) in Sanskrit

Namo Ratna Trayaya

Nama Arya Jyana

Sagara Vairochana

Byuhara Jaya Tathagataya

Arahate Samyaksam Buddhaya

Namah Sarwa Tathagate Bhyayh Arahatda Bhayh

Samyaksam Buddhe Bhayh

Namah Arya Awalokite

Shoraya Bohisatwaya

Mahasatwaya

Maha Karunikaya

Tatyata Om Dhara Dhara

Dhiri Dhiri

Dhuru Dhuru

Iti Wit Je Chalee Chalee

Purachale Purachale

Kusume Kusama Wa Re

Ili Mili Chiti

Jwala Mapanaya Soha

[For video chant version of the Great Compassion Mantra, see>>]

Any Choying sings the Great Compassion Mantra

Guanyin’s Special Day

Each year, Guanyin’s compassionate activities are celebrated on the 19th day of the 6th Lunar month — traditionally the anniversary of the day Guan Shi Yin attained Buddhahood (Enlightenment.) [4]

Her sacred place is Mount Puo Tu [普陀山].

Other Sutras with Avalokiteshvara

Although the Lotus Sutra is the first and best-known sutra honoring the compassionate Buddha, there are many others, including, of course, the Heart Sutras where he teaches his realizations on Shunyata (Emptiness). Some texts which mention Avalokiteśvara include:

• Avataṃsaka Sūtra
• Cundī Dhāraṇī Sūtra
• Eleven-Faced Avalokitesvara Heart Dharani Sutra
• Heart Sutra (Heart Sūtra)
• Longer Sukhāvatīvyūha Sūtra
• Lotus Sutra
• Kāraṇḍavyūhasūtra
• Karuṇāpuṇḍarīka sūtram
• Nīlakaṇṭha Dhāraṇī Sutra
• Śūraṅgama Sūtra

Other names of Guanyin Avalokteshvara

Avalokteshvara Guanyin is called by many names in different countries:

• Cantonese: Gwun Yam or Gun Yam also written as Kwun Yam in Hong Kong or Kun Iam in Macau.
• Tibetan: Chenrézik (སྤྱན་རས་གཟིགས).
• Japanese, Guanyin is pronounced Kannon (観音), occasionally Kan’on, or more formally Kanzeon (観世音, the same characters as Guanshiyin)
• Korean, Guanyin is called Gwan-eum (Korean: 관음) or Gwanse-eum (Korean: 관세음)
• Hokkien: Kuan Im (POJ: Koan-im) or Kuan Se Im (POJ: Koan-sè-im)
• Khmer: Preah Mae Kun Si Im. (ព្រះម៉ែ គង់សុីអុិម). She is also called Preah Neang Kun Si Im (ព្រះនាង[princess] គង់សុីអុិម). The word “Preah” is God/Goddess and “Mae” is Mother
• Thai: Kuan Im (กวนอิม), Phra Mae Kuan Im (พระแม่กวนอิม; Phra Mae means “goddess”) or Chao Mae Kuan Im (Thai: เจ้าแม่กวนอิม; Chao Mae usually means “madam”, but in this terms, means “goddess”).
• Burmese:  Kwan Yin Medaw, literally meaning Mother Kwan Yin (Goddess Guanyin) (ကွမ်ယင်မယ်တော်).
• Vietnamese: Quan Âm or Quan Thế Âm.
• Indonesian: is Kwan Im or Dewi Kwan Im. She is also called Mak Kwan Im “Mother Guanyin”.
• Malaysian Mandarin: GuanYin Pusa (GuanYin Bodhisattva), Guan Shi Yin Pusa (GuanYin Bodhisattva).
• Sinhala: Natha Deviyo (නාථ දෙවියෝ).
• Hmong, the name is Kab Yeeb.
• Nepali, the name is Seto Machindranath

NOTES

[1] McRae, John (2004), “Heart Sutra”, in Buswell, Jr., Robert E. (ed.), Encyclopedia of Buddhism, MacMillan

[2] Avalokteshvara feature on Britannica. https://global.britannica.com/topic/bodhisattva

[3] “Avalokiteshvara in Tibet”, Tricycle

[4] “Bodhisattva Guan Shi Yin’s Attainment of Buddhahood 觀世音菩薩成佛 – Purple Cloud”.

[5] Guanyin, Guanyin, Guanshiyin: Venerable Master Hsuan Hua http://www.cttbusa.org/dharmatalks/guanyin.htm

[6] Oriental Radio show>>

Who are the Nine Enlightened Deities of Amitabha’s Lotus Family of Buddhas? Why is their practice so important and popular in Mahayana Buddhism? What are the powerful and magnetizing benefits of the Padma Family, and especially the 9 Deities of the Cloud of Blessings? Why do many teachers say that magnetizing activity Buddhist practice is the most beneficial in this degenerate age, and especially for people new to the Dharma?

The Buddhas of the Padma family are probably the most popular in Mahayana Buddhism, especially Amitabha (Amita, Amitayus) and Avalokiteshvara (Chenrezig, Guanyin), and, of course, the Lotus Born Padmaraja (Tibetan Padma Gyalpo or Pema Gyalpo) (Lotus King manifestation of Guru Rinpoche). Many Mahayana Buddhists aspire to be reborn in the Western Pure Land of the Padma Family, known as Sukhavati. But, since all Buddha’s are ultimately of one nature, and we all have Buddha Nature, why then, are the Padma family Buddhas so appealing and widely practiced?

Khenpo Sodargye Rinpoche explains (see video below):

“For people who are new to dharma practice, the practice of magnetizing would definitely be of benefit. In this degenerate age, people have difficulty truly absorbing the Dharma because they lack inner strength; their path in learning the Dharma is filled with obstacles. If you are one of these people, by practicing magnetizing you will develop inner strength, and be able to bring the Dharma into your mind more easily. Then, no matter what kind of obstacle you encounter, you will be capable of handling it.”

Why are we attracted to the Magnetizing Buddhas?

Many Buddhists are attracted (magnetized) to the charismatic emanations of Enlightenment of the Padma family: Amitabha, Chenrezig (Avalokiteshvara), Hayagriva, Vajravarahi, Chakrasamvara, Kurukulla, Vajradharma, Padmaraja (Lotus King aspect of Padmasambhava). It seems natural and instinctive — the nature of the magnetic personas of these great beings. In Sanskrit, magnetizing activity is called saṃgraha.

All of these can be thought of, as emanations of the compassion of the Padma family of Amitabha, and representative of “Discriminating Wisdom.” His family is also the “Speech” or Dharma family, the emanations of Dharma or Buddha’s Speech, and, it is through speech and teachings that Buddha “attracted” the Sangha to the Enlightening Path. Compassion is another aspect of the tantalizing power of the enchanting Padma (Lotus) Buddhas. One practice that concisely brings all the magnetizing Yidams together is the popular daily practice of the Wangdu.

The Wangdu prayer is a mind terma which arose in the wisdom mind of Jamgön Mipham Rinpoche. Wangdu is popular as a daily practice or prayer, as it engages the magnetizing activity the nine main Yidams of the Padma Family:

• Amitabha, Buddha of the Padma Family [For a full feature on Amitabha see>>]
• Vajradharma (the Padma Dharmakaya)
• Hayagriva, Heruka aspect of Amitabha and Avalokiteshvara [For a full feature on Hayagriva see>>]
• Red Avalokiteshvara Padmapani (Red Chenrezig) [For a full feature on Chenrezig see>> ]
• Padmaraja (Pema Gyalpo, Lotus King aspect of Padmasambhava)
• Vajravarahi  Dakini
• Guhyajnana Dakini [For a full feature on Vajrayogini, see>>
• Kurukulla (Red Tara aspect) [For a full feature on Kurukulla, see>> ]
• Chakrasamvara (Dope Gyalpo is an emanation of Chakrasamvara according to Dilgo Khyentse Rinpoche and other teachers.)

The Benefits of Magnetizing with the Wangdu

According to Jamgön Mipham Rinpoche:

“Anyone who prays in this way will, without any doubt, accomplish all magnetizing activities exactly according to their wishes.”

According to teachings from Orgyen Tobgyal Rinpoche:

“There is only one way that it’s possible for people like us “to magnetize all that appears and exists”: by bringing the outer world that appears and the sentient beings who exist within the outer world under control by invoking the magnetizing deities and receiving their blessings.”

Mirror-like Awareness of Amitabha

Ultimately, all Buddhas are of one essence, but the various emanations of Enlightenment represent a skillful means. In Vajrayana, the Five Wisdom Tathagatas “are emanations and representations of the five qualities of the Buddha.” [4] Amitabha Buddha’s Family represents the wisdom of Ādarśa-jñāna, the wisdom of “Mirror-like Awareness” or discernment, or “Discriminating Wisdom.” This wisdom helps us overcome selfishness, through various methods including compassion, meditation, and speech, or Dharma. [5]

The Magnetizing deities of Amitabha’s Padma Family are usually visualized with the colour red. They are alluring, attractive, seductive, enchanting — it is the nature of their charisma. Their speech is Enlightening Nectar. Even the Heruka wrathful emanation of Amitabha — great Hayagriva — is irresistible and mesmeric, despite an awe-inspiring wrathful appearance.

Teaching on the benefits and practice of the “Great Cloud of Blessings” Saye Institute Kyabgön Phakchok Rinpoche with Transmission of the Prayer for the purpose of accumulating a million recitations:

Red and sometimes naked: true nature of mind

Red, the color Magnetizing Padma family, is associated with both love and compassion. Avalokiteshvara (Guanyin) is literally the very face of compassion. Amitabha’s vast love for all sentient beings is all-embracing, and one of the reasons millions chant his name mantra daily. Kurukulle, a Magnetizing aspect of Tara, is often directly associated with love.

Khenpo Sodargye Rinpoche [3], in his commentary on Wangdu, explains:

“Among the nine principal magnetizing deities, apart from Amitabha, a few of the dakinis appear naked as well. From this perspective, Vajrayana is indeed the practice of those with sharp natural capacities. If a person still holds on to the notion of shame, Buddhas and Bodhisattvas merely assume graceful and majestic forms. But if a person has realized the bare naked nature of the mind, where all conceptual thoughts and attachments have ceased to exist, then Buddhas and Bodhisattvas appear in another form.”

Amitabha and Avalokiteshvara (Guan-yin, Chenrezig) — arguably the most popular Buddhas, if we take into account the huge population of Mahayana Buddhists — are attractive. Their smiling faces attract us. Their peaceful gestures and meditative equipoise are the very pictures of Buddhist Metta and Karuna (love and compassion). Their speech, the Dharma, attracts us and teaches us, and their mantras are pleasing. The entire family is charismatic, even enthralling.

Wangdu — the Nine Yidams of the Great Cloud of Blessings

People familiar with the teachings of Mipham Rinpoche, Dilgo Khyentse Rinpoche and Khenpo Namdrol Rinpoche will recall and, perhaps, practice the Wangdu prayer, composed by Mipham Rinpoche in 1879. At one point, at Lerab Ling, Khenpo Sodargye asked the Sangha to “accumulate 10 million recitations of the Wangdu prayer — which praises the Nine Great Yidams of the Magnetizing Family. [1] [Prayer, in full, below. See the tangkha inset.]

According to Khenpo Namdro [2]:

“This prayer is called “that which brings within one’s power all that appears and all that exists’. It goes by such a name because if you make this prayer fervently, you will be able to magnetize or bring within your power the phenomena of the entire universe. This comprises both the inanimate environment and its animated inhabitants, sentient beings.”

[For Khenpo’s full commentary on Wangdu, see>>]
Video: The Great Benefits of Wang Du, featuring Khenpo

Other traditions may not have the formal framing of Wangdu, but there is no doubt that these emanations, these precious Nine Yidams, are a major focus in all traditions of Tibetan Buddhism and Mahayana (the position from the point-of-view of the Deity, not the viewer):

• Amitabha (top centre on Thangka)
• Vajradharma (immediately below Amitabha on Thangka)
• Hayagriva, Heruka aspect of Amitabha (left of Amitabha)
• Red Chenrezig Padmapani (right of Amitabha)
• Padmaraja (Tib: Pema Gyalpo, central deity — one of the eight manifestations of Padmasambhava )
• Vajravarahi (Vajrayogini) Dakini (left of Padma Gyalpo, under Hayagriva)
• Guhyajnana Dakini left of Padma Gyalpo
• Kurukulla (bottom right of Padma Gyalpo)
• Dope Gyalpo (bottom left).

Full Wangdu Prayer

As indicated by Khenpo Sodargye (above video) the Wangdu Prayer is so widely practiced it can be recited without empowerment:

“When you chant and practice Wang Dü, you can follow the instructions of the common or advanced tantric practices. Of course, uninitiated practitioners, or practitioners who are foreign to tantric practice can practice Wang Dü using the Sutrayana method. Mipham Rinpoche did not require people to strictly practice this prayer in the way of the generation or perfection stages. As long as we pray to the magnetizing deities with devotion, all animate and inanimate worlds will resonate. This will allow the essence of samsara and nirvana to be gathered into oneself.”

༄༅། །སྣང་སྲིད་དབང་དུ་སྡུད་པའི་གསོལ་འདེབས་བྱིན་རླབས་སྤྲིན་ཆེན་བཞུགས་སོ། །

Wang Dü: ‘The Great Cloud of Blessings’—The Prayer which Magnetizes All that Appears and All that Exists

by Mipham Rinpoche

ཨོཾ་ཨཱཿཧཱུྂ་ཧྲཱིཿ བདེ་ཆེན་འབར་བ་དབང་གི་ཕོ་བྲང་དུ། །

om ah hung hrih, dechen barwa wang gi podrang du

Oṃ āḥ hūṃ hrīḥ! In the palace of power, the blazing of great bliss,

བདེ་སྟོང་སོ་སོར་རྟོག་པའི་ཡེ་ཤེས་སྐུ། །

detong sosor tokpé yeshe ku

Are the embodiments of the wisdom of discernment, union of bliss and emptiness:

མ་ཆགས་བདེ་ལྡན་པདྨའི་རང་བཞིན་ལས། །

machak deden pemé rangshyin lé

Each on a lotus, its nature bliss free from all attachment,

རྡོ་རྗེ་ཉི་མ་སྣང་བ་ཆེན་པོའི་དཔལ། །

dorjé nyima nangwa chenpö pal

And the splendour of a great, illuminating vajra sun—

ཆོས་སྐུ་སྣང་བ་མཐའ་ཡས་རྡོ་རྗེ་ཆོས། །

chöku nangwa tayé dorjé chö

Dharmakāya Amitābha and Vajradharma,

འཇིག་རྟེན་དབང་ཕྱུག་ཐུགས་རྗེས་རྗེས་ཆགས་གཟུགས། །

jikten wangchuk tukjé jechak zuk

Avalokiteśvara, Lord of the World, the very manifestation of compassion,

པདྨ་རྒྱལ་པོས་འཁོར་འདས་མངའ་དབང་བསྒྱུར། །

pema gyalpö khordé ngawang gyur

Padmaraja, all of saṃsāra and nirvāṇa beneath your control,

སྣང་སྲིད་ཟིལ་གནོན་དབང་ཆེན་ཧེ་རུ་ཀ །

nangsi zilnön wangchen heruka

Hayagriva Heruka, subjugator of all that appears and exists,

གསང་བ་ཡེ་ཤེས་བཛྲ་ཝཱ་ར་ཧི། །

sangwa yeshe benza varahi

‘Secret Wisdom’ Guhyajñāna and Vajravārāhī,

བདེ་མཆོག་འདོད་པའི་རྒྱལ་པོ་བདེ་ཆེན་གཏེར། །

demchok döpé gyalpo dechen ter

Chakrasamvara, King of Desire, ecstasy supreme, source of the wisdom of great bliss,

མ་ལུས་སྐྱེ་རྒུའི་ཡིད་འཕྲོག་རིག་བྱེད་མ། །

malü kyegü yitrok rikjema

Kurukullā, who captivates the mind of every living being without exception,

མཆོག་ཐུན་ཕྱག་རྒྱའི་དབང་ཕྱུག་བདེ་སྟོང་གར། །

choktün chakgyé wangchuk detong gar

Masters and mistresses of supreme and ordinary mudrās, dancing in bliss and emptiness,

དབང་མཛད་རྡོ་རྗེ་དཔའ་བོ་ཌཱཀྐིའི་ཚོགས། །

wangdzé dorjé pawo daki tsok

Hosts of vajra ḍākas and ḍākinīs attract and magnetize.

སྣང་སྟོང་མཉམ་པ་ཆེན་པོའི་ངང་ཉིད་དུ། །

nangtong nyampa chenpö ngang nyi du

Remaining always within the state of great equality of appearance and emptiness,

རྡོ་རྗེ་སྐུ་ཡི་གར་གྱིས་སྲིད་གསུམ་གཡོ། །

dorjé ku yi gar gyi si sum yo

With the dance of your vajra body, you cause the three planes of existence to tremble;

འགག་མེད་གསུང་གི་བཞད་སྒྲས་ཁམས་གསུམ་འགུགས། །

gakmé sung gi shyé dré kham sum guk

With the sound of your laughter, your unceasing enlightened speech, you draw in the three worlds;

འོད་ཟེར་དམར་པོས་འཁོར་འདས་ཡོངས་ལ་ཁྱབ། །

özer marpö khordé yong la khyab

Rays of red light burst out to fill all of saṃsāra and nirvāṇa

སྲིད་ཞིའི་དྭངས་བཅུད་གཡོ་ཞིང་སྡུད་པར་བྱེད། །

sishyi dangchü yo shying düparjé

And cause the vital essence of conditioned existence and ultimate peace to vibrate and be gathered in.

རྡོ་རྗེ་ཆགས་པ་ཆེན་པོའི་ཐུགས་ཀྱིས་ནི། །

dorjé chakpa chenpö tuk kyi ni

With your enlightened mind of great vajra passion,

རྣམ་གཉིས་དངོས་གྲུབ་འདོད་དགུའི་མཆོག་སྩོལ་ཞིང༌། །

nam nyi ngödrub dö gü chok tsol shying

You grant the supreme of all things desired—the two kinds of siddhis;

རྡོ་རྗེ་ལྕགས་ཀྱུ་ཞགས་པ་ཆེན་པོ་ཡིས། །

dorjé chakkyu shyakpa chenpo yi

And with your great vajra hooks and lassos

སྣང་སྲིད་བདེ་བ་ཆེན་པོར་སྡོམ་བྱེད་པ། །

nangsi dewa chenpor domjepa

You bind the world of appearance and existence in great bliss.

མཐའ་ཡས་སྒྱུ་འཕྲུལ་དྲྭ་བའི་རོལ་གར་ཅན། །

tayé gyutrul drawé rolgarchen

Dancers in the play of the limitless net of illusion,

ཏིལ་གྱི་གོང་བུ་ཕྱེ་བ་བཞིན་བཞུགས་པའི། །

til gyi gongbu chewa shyin shyukpé

Who fill space to overflowing, like a vast outpouring of sesame seeds,

རབ་འབྱམས་རྩ་གསུམ་དབང་གི་ལྷ་ཚོགས་ལ། །

rabjam tsa sum wang gi lhatsok la

Vast array of the Three Roots, hosts of magnetizing deities,

གུས་པས་གསོལ་བ་འདེབས་སོ་བྱིན་གྱིས་རློབས། །

güpé solwa deb so jingyi lob

In devotion we pray to you: inspire us with your blessings,

མཆོག་ཐུན་དངོས་གྲུབ་འདོད་དགུའི་དཔལ་མཐའ་དག །

choktün ngödrub dö gü pal tadak

Grant us attainments, ordinary and supreme, and so the siddhi

ཐོགས་མེད་དབང་དུ་བྱེད་པའི་དངོས་གྲུབ་སྩོལ། །

tokmé wang du jepé ngödrub tsol

Of magnetizing, without obstruction, whatever we desire!

ཅེས་པའང་རབ་ཚེས་ས་ཡོས་ཟླ་ ༧ ཚེས་ ༡ ལ་དྷཱིཿམིང་པས་སྤེལ་བ། གསོལ་བ་བཏབ་ན་གང་ཟག་སུ་ཡང་རུང་སྟེ་དབང་གི་ལས་ཀུན་ཇི་ལྟར་བསམ་པ་བཞིན་འགྲུབ་པར་གདོན་མི་ཟའོ། །དར་དམར་ལ་བྲིས་ཏེ་ཕྱར་བའམ། མེ་རླུང་ལ་འཁོར་ལོ་བྱས་ཀྱང་འགྲུབ་བོ། །མངྒ་ལཾ། །

NOTE: This was composed on the first day of the seventh month of the Earth Hare year (1879) by one named Dhīḥ. Anyone who prays in this way will, without any doubt, accomplish all magnetizing activities exactly according to their wishes. This prayer may be written on red flags and flown in the air, or used in prayer wheels powered by heat or wind. Mangalaṃ!

NOTES

[1] Wangdu: the Prayer Which Magnetizes all the Appears and all that Exists>>
https://all-otr.org/vajrayana/42-wangdu-the-prayer-which-magnetizes-all-that-appears-and-all-that-exists
[2] Khenpo Namdrol, Commentary on the Wang Dü prayer, 1998, Rigpa.
[3] Khenpo Sodargye “The Magnetizing Deities”
https://khenposodargye.org/teachings/khenpos-teachings/wang-du-great-cloud-blessings/
[4] Williams, Wynne, Tribe; Buddhist Thought: A Complete Introduction to the Indian Tradition, page 210.
[5] The Five Tathagatas https://en.wikipedia.org/wiki/Five_Tathagatas

On Special days, such as Guanyin Pusa Avalokiteshvara’s birthday (Marchw 29, 2024, 19th of 2nd lunar month), merit from recitation of Guanshiyin’s sutra, Universal Gate Sutra is multiplied millions of times, extinguishing negative karma. This beautiful recitation is less than 12 minutes. On sacred days, ideally, chant three times and before bed, and on any other day when you need purification, reassurance or the virtue of meritorious sutra recitation.

TO RECITE ALONG: Turn on CC. We also have translations, choose your language. ALSO see transcript of Sutra below.

Video:

This special Sutra, the Lotus Sutra Avalokiteshvara Universal Gate 妙法蓮華經觀世音菩薩普門品 Chapter is important, explaining how Compassion is not limited to a single form, a single sex, or a single concept, but may arise in all spiritual traditions, in all forms of sentient beings, however is best to help suffering beings.

Recited here in English, you can use the Sanskrit name, as we have — Avalokiteshvara  अवलोकितस्वर— or any of the translated names, such as Guan Yin 观世音, 觀世音, Guanshiyin Pusa, KuanYin, Chenrezig སྤྱན་རས་གཟིགས, Kannon, Gwaneum 관음, ကွမ်ယင်, อวโลกิเตศวร — and you can also say “He” or “She” with complete confidence. As stated in this very Sutra, She or He appears in countless forms, by countless names, and as both male and female. The face of compassion has no limits. It is for this reason, teachers often say, “all Bodhisattvas arise from Avalokiteshvara.”

This Sutra also explains how the practice of Homage to Avalokiteshvara Bodhisattva or Namo Avalokiteshvara Bodhisattvaya or Namo Guan Shi Yin Pusa is all we need, together with faith, if we need rescue or help from the boundless Bodhisattva of Compassion.

This Sutra is recited as a sacred, purifying and empowering practice on any day. Its merit and purifying benefits are multiplied infinitely on Guan Yin Avalokiteshvara’s three sacred days:

• March 29 2024 Guan Yin’s Birthday! (19th day of the 2nd lunar month)
• Guan Yin’s Enlightenment Day is July 25, 2024 (on the lunar calendar, the 19th day of the 6th Lunar Month, Lunar June).
• November 19 2024 will be Guan Yin’s Renunciation Day (19th day of the 9th lunar month)

For more about these special days, and other practices for these days, see our full written feature on Buddha Weekly: https://buddhaweekly.com/?p=13924

The Universal Gate Sutra is both a stand-alone Sutra and is also known as Chapter 25, the Universal Gate Chapter of the Lotus Sutra.

NOTE: For chanting Namo Avalokiteshvara Bodhisattva we usually add the suffix “ya” For example, if we say “Namo Buddha” it means (more or less) Homage The Buddha. Instead, we chant Namo Buddhaya, and it becomes more “grammatically” correct (in Sanskrit and Pali both): Homage TO the Buddha. Likewise here, if you chant Namo Avalokiteshvara Bodhisattva, it’s more or less correct (so don’t worry if you’ve been doing that), but it means strictly “Homage Avaokiteshvara Bodhisattva” whereas when we chant the more traditional “Namo Avalokiteshvara Bodhisattvaya” it more correctly means “Homage TO Avalokiteshvara Bodhisattva.” (CAPS for emphasis only.)

So, ideally, for a chant or refuge, you’d chant “Namo Avalokiteshvara Bodhisattvaya” if you are doing Sanskrit (for more correct grammar) or “Homage to Avalokiteshvara Bodhisattva” if you’re are doing English (with “to” in English, no need for the “ya”) and “Namo Guan Shin Yin Pusa” if you are doing Chinese, etc. “Ya” at the end of Sanskrit just makes it more “correct” and adds the qualifying “to.”

This is why the refuge chant many of us do each morning is: Namo Buddhaya, Namo Dharmaya, Namo Sanghaya (instead of Namo Buddha). This means “Homage to the Buddha, Homage to the Dharma, Homage to the Sangha.” Without the “ya” it becomes, more or less abbreviated (but somewhat okay): Homage Buddha, Homage Dharma, Homage Sangha. The “to” makes it more explicitly clear we are taking refuge.

Likewise, Namo Avalokiteshvara Bodhisattvaya makes it clear we take refuge in the Great Bodhisattva of Compassion. If you abbreviate it, you might say Namo Avalokiteshvaraya  (i.e. if you didn’t use the title Bodhisattva, the ya is suffixed to Avalokiteshara in the same way we take refuge with Namo Buddhaya.) This makes it, more or less Homage to Avalokiteshvara instead of Homage Avalokiteshvara.

Either way, the main aspect is calling out the “name” of the Bodhisattva and taking refuge in his compassionate activity and power.

FULL SUTRA TRANSCRIPT

AT THAT TIME Akshayamati rose from his seat, uncovered his right shoulder, placed his palms together, and facing the Buddha, said, “World Honored One, for what reason is the Bodhisattva Avalokiteshvara called ‘Avalokiteshvara’?”

The Buddha told Akshayamati; “Good son, if any of the limitless myriads of innumerable living beings who are undergoing all kinds of suffering hear of Avalokiteshvara Bodhisattva, and recite his name single-mindedly, Avalokiteshvara Bodhisattva will immediately hear their voices and rescue them.

“If a person who upholds the name of Avalokiteshvara Bodhisattva is in danger from a great fire, the fire will not burn him, all because of this Bodhisattva’s awesome spiritual power.

“If a person being tossed about in the great flood calls out the Bodhisattva’s name, he will find a shallow place.

“If a person ventures on the great sea, an evil wind may toss their boats. But if among them there is even one person who calls out the name of Avalokiteshvara Bodhisattva, they will all be saved from storms and dangers. For this reason, he is called Avalokiteshvara.

“Further, if a person who is attacked calls out the name of Avalokiteshvara Bodhisattva, not even a hair will be harmed.

“If demons and monsters torment a person, if they hear him call out the name of Avalokiteshvara Bodhisattva, all those evil ghosts will not even be able to stare at that person with their evil eyes, how much the less harm him.

“If a person, whether guilty or not, who has been imprisoned calls out the name of Avalokiteshvara Bodhisattva, he will be freed.

“If bandits infest a dangerous road on which a group of merchants travel, but among the merchants there is even a single person who says, ‘Good men, do not be afraid!

You should all single-mindedly recite the name of Avalokiteshvara Bodhisattva. This Bodhisattva bestows fearlessness upon living beings. If you recite his name, you shall surely be saved from these robbers,’

And, if upon hearing that, the merchants all cry out together, ‘Namo Avalokiteshvara Bodhisattva,’ then they will immediately be saved because they recited his name.

“Akshayamati, the awesome spiritual power of the Bodhisattva Mahasattva Avalokiteshvara is as lofty and sublime as that!

“If living beings who have inappropriate desires constantly and reverently recite the name of Avalokiteshvara Bodhisattva, they will be separated from desire.

“If those who have much hatred constantly and reverently recite the name of Avalokiteshvara Bodhisattva, they will be separated from hatred.

“If those who are deluded or foolish constantly and reverently recite the name of Avalokiteshvara Bodhisattva, they will be separated from delusion and foolishness.

“Avalokiteshvara Bodhisattva has great awesome spiritual powers such as these and confers great benefits. Therefore living beings should always be mindful of him.

“If parents seek children, if they prostrate and make offerings to Avalokiteshvara, they will give birth to blessed, virtuous, and wise children who have planted roots of virtue in previous lives and who are regarded and respected by all.

“Avalokiteshvara Bodhisattva has powers such as these. If there are living beings who reverently bow to Avalokiteshvara Bodhisattva, they will be blessed and their efforts will not be in vain.

“Therefore living beings should all receive and uphold the name of Avalokiteshvara Bodhisattva.

“Akshayamati, if a person were to receive and uphold the names of innumerable Bodhisattvas, and in addition were, throughout their lives, to make offerings to them of food, drink, clothing, bedding, and medicine, what do you think—would that good person’s merit and virtue be great or not?”

Akshayamati replied, “Very great, World Honored One.”

The Buddha said, “If another person were to receive and uphold the name of Avalokiteshvara Bodhisattva and bow and make offerings but once, that person’s blessings would be equal to and not different from the other person’s.

The merit could not be exhausted in hundreds of thousands of myriads of eons.

“Akshayamati, one who receives and upholds the name of Avalokiteshvara Bodhisattva obtains the benefit of blessings and virtues as limitless and boundless as those.”

Akshayamati said to the Buddha, “World Honored One, how does Avalokiteshvara Bodhisattva manifest in this world? How does he speak the Dharma for living beings? How does he carry out this work with skillful means?”

The Buddha told Akshayamati, “Good son, if living beings in any world must be saved by means of someone in the body of a Buddha, Avalokiteshvara Bodhisattva will manifest in the body of a Buddha and speak Dharma for them.

“If they must be saved by someone in the body of a Pratyekabuddha, he will manifest in the body of a Pratyekabuddha and speak Dharma for them.

“If they must be saved by someone in the body of a Shravaka or Disciple, he will manifest in the body of a Shravaka or Disciple and speak Dharma for them.

“If they must be saved by someone in the body of a god, he will manifest in the body of a god and speak Dharma for them.

“If they must be saved by someone in the body of a great heavenly general, he will manifest in the body of a great heavenly general and speak Dharma for them.

“If they must be saved by someone in the body of a king, he will manifest in the body of a king and speak Dharma for them.

“If they must be saved by someone in the body of an Elder, he will manifest in the body of an Elder and speak Dharma for them.

“If they must be saved by someone in the body of a layman, he will manifest in the body of a layman and speak Dharma for them.

“If they must be saved by someone in the body of a minister of state, he will manifest in the body of a minister of state and speak Dharma for them.

“If they must be saved by someone in the body of a monk or nun, he will manifest in the body of a monk or nun and speak Dharma for them.

“If they must be saved by someone in the body of a heavenly dragon, yaksha, gandharva, asura, garuda, kinnara, mahoraga, human, or nonhuman, and so forth, he will manifest in such a body and speak Dharma for them.

“If they must be saved by someone in the body of a Vajra-wielding spirit, he will manifest in the body of a Vajra-wielding spirit and speak Dharma for them.

“Avalokiteshvara Bodhisattva has accomplished merit and virtue such as this and, in all manner of forms, manifesting throughout the countless world systems, saving and liberating living beings.

“Therefore you should all single-mindedly make offerings to Avalokiteshvara Bodhisattva. Avalokiteshvara Bodhisattva Mahasattva can, in the midst of fear, crisis, and hardship, bestow fearlessness.

Akshayamati said to the Buddha, “World Honored One, I shall now make an offering to Avalokiteshvara Bodhisattva.”

He then removed his necklace of pearls, its value in the hundreds of thousands of ounces of gold, and offered it to the Bodhisattva, saying, “Benevolent One, accept this Dharma offering, this necklace of precious pearls.”

Avalokiteshvara Bodhisattva refused to accept it.

Akshayamati again said to Avalokiteshvara Bodhisattva, “Compassionate One, out of pity for us, accept this necklace.”

The Buddha then said to Avalokiteshvara Bodhisattva, “You should take pity on Akshayamati and the fourfold assembly, as well as the gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, nonhumans, and so forth, and accept this necklace.”

Then, out of pity for the fourfold assembly, the gods, dragons, humans, nonhumans, and so forth, Avalokiteshvara Bodhisattva accepted the necklace. He divided it into two parts: one part he offered to Shakyamuni Buddha and the other to the stupa of Many Jewels Buddha.

Such is the self-mastery and spiritual power of Avalokiteshvara Bodhisattva, who roams throughout the suffering worlds “

At that time Ksitigarbha Bodhisattva Guardian of the Earth rose from his seat and said to the Buddha, “World Honored One. If there are those who hear this chapter of Avalokiteshvara Bodhisattva, who learn about the self-mastery of his deeds and the power of his spiritual penetrations as shown in this Universal Door, you should know that the merit and virtue of such people will not be small.”

Here ends the Universal Gate Chapter of the Lotus Sutra. May all beings benefit.

#namoavalokiteshvaraya #namoavalokiteshvara #namoguanshiyinpusa #namoavalokiteshvarabodhisattva

Why does the compassionate Bodhisattva Avalokiteshvara have specifically 108 forms? Traditionally, one for each bead of a sacred mala (108) — which the main forms of Avalokiteshvara hold in hand — but also represents:

• the 108 emotions and poisons to be overcome on the path to Enlightenment
• the 108 energy lines converge to form the heart chakra — important for inner practices (completion stage meditations.)
• 108 senses representing: the six senses (Smell, Touch, Taste, Sight, Hearing and Consciousness) multiplied by three reflecting painful, pleasant and neutral, then two times for external and internal, and three times for past, present and future.
• the 108 Tibetan texts
• most importantly, the 108 methods to overcome the 108 afflictions of sentient beings — one compassionate form of Avalokiteshvara for each.

Many names of compassion

Avalokiteshvara is a bodhisattva who embodies the compassion of all Buddhas — and not just their compassion, but the activity of compassion that benefits sentient beings.

He is known by many names, including Avalokita, Avalokitesvara, Guanyin, Kannon, and Chenrezig. He also has 108 forms and avatars — one for each bead on a mala string. In Tibetan Buddhism, Avalokiteshvara is the principal Bodhisattva of Compassion. Actually, according to the Lotus Sutra, chapter 25, he has countless forms and can appear in all forms suitable for all sentient life in all of the multiverse and universes.

Why all these forms? He vowed never to rest until all beings had been liberated from suffering. In order to do this, through his boundless, Enlightened power, he emanates in countless forms. One form even has 1000 arms!

Why is Avalokiteshvara the most popular of the Bodhisattvas?

He or She is the quintessential “saviour” Bodhisattva, rescuing all beings from harm. This is the purpose behind his many forms.

Robert Thurman explains why Avalokiteshvara Kuan Yin is so popular around the world: “…in a sense, Avalokiteshvara is even more than a buddha. After attaining Buddhahood, he voluntarily returned to the way of a bodhisattva in order to lead all beings to Buddhahood.” [1]

In the Lotus Sutra (Chapter 25), Buddha describes Avalokiteshvara-Guanyin’s many manifestations this way:

“Good man, if there are living beings in the land who need someone in the body of a Buddha in order to be saved, Bodhisattva Perceiver of the World’s Sounds immediately manifests himself in a Buddha body and preaches the Law for them. If they need someone in a pratyekabuddha’s body in order to be saved, immediately he manifests a pratyekabuddha’s body and preaches the Law to them. If the need a voice-hearer to be saved, immediately he becomes a voice-hearer and preaches the Law for them. If they need King Brahma to be saved, immediately he becomes King Brahma and preaches the Law for them. If they need the lord Shakra to be saved, immediately he becomes the lord Shakra and preaches the Law for them. If they need the heavenly being Freedom to be saved, immediately he becomes the heavenly being Freedom and preaches the Law for them. If they need a great general of heaven to be saved, immediately he becomes a great general of heaven and preaches the Law for them. If they need Vaishravana to be saved, immediately he becomes Vaishravana and preaches the Law for them. If they need a petty king to be saved, immediately he becomes a petty king and preaches the law for them.”

• For an entire section of 36 features dedicated to the glorious compassionate Buddha Avalokiteshvara, see>>

Avalokiteshvara — Lord of the World

Avalokiteshvara is known as the “Lord of the World” and the “Protector of humanity.” He represents our Buddha nature and our potential for compassion. Avalokiteshvara is a reminder that we are all connected and that we can all strive to attain enlightenment — and that he is not just the Bodhisattva of a few, but of every being. He or She appears — as we’ll see — in all genders, no genders, all forms, all races, all states of being. To an alien on a distant world, he might appear in a form suitable to them. He has peaceful forms, wrathful and monstrous forms, active forms, and can appear as a Deva (god or goddess), human or even animal and bird.

First — He, or She?

In many parts of the world, Avalokiteshvara is symbolized in male form. In other areas, She is a female manifestation — such as Guanyin, Kuanshiyin, Kannon and even Tara. Tara, who in one original sutra arose from the tears of Avalokiteshvara, likewise has 108 forms.

Buddhas transcend sex, of course. When we say Avalokiteshvara is male, or Guanyin is female, this is symbolism. In Vajrayana traditions, compassion and method are symbolized as “male” (and female as “wisdom” — while, for example, in China or Japan, female is more often equated with compassion. The best way to understand this is that Buddha’s compassion can manifest in any form — and not just male or female, but even as devas, animals and demonic forms. Whatever form suits the compassionate activity is manifested.

What are some of the many forms and avatars of Avalokiteshvara?

Some of the most well-known forms and avatars include:

• Thousand Armed Avalokiteshvara, who is often depicted in statues with 1000 arms to symbolize his compassionate activity for all beings throughout the universe.

• White-robed Guanyin, who is known as the savior of women and children.

• Mahakala, who protects against negative energies.

• Horse-crowned Hayagriva — the ferocious Heruka emanation of Chenrezig, and many others.

Each of these manifestations embodies a particular compassionate activity for all beings

Avalokiteshvara is a bodhisattva who represents compassion in Mahayana Buddhism. In Chinese culture, Avalokiteshvara is known as Guanyin, and she is one of the most popular deities in East Asia. Avalokiteshvara is often depicted as a young woman with a thousand arms and eyes, symbolizing her ability to hear the cries of all beings and help them in their time of need. Or, as a 1000-armed male Buddha with many heads.

Avalokiteshvara is also sometimes shown holding a lotus flower, which represents her purity and compassion. As a bodhisattva, Avalokiteshvara has vowed to remain in the world until all beings have attained enlightenment. Therefore, she represents the ideal of selfless compassion, and her worshipers strive to emulate her compassionate example.

Six Principle Forms in Vajrayana

According to Himalayan Art, the “Six Principal Iconographic Forms of Lokesvara, are:

1. Amoghapasha

2. Chaturbhuja

3. Eleven Faces

4. Jinasagara

5. Khasarpana

6. Simhanada”

Video: 108 forms of Avalokiteshvara with Om Mani Padme Hum mantra:

The 108 Forms and more

Although the Sutras list the 108 names and forms, for clarity there are countless more. Here, we only list the 108 names [2] :

• Mojaghanjabala Lokeshvara
• Pupala Lokeshvara
• Unnauti Lokeshvara
• Vrsnacana Lokeshvara
• Brahmadanda Lokeshvara
• Acata Lokeshvara
• Mahavajrasattva Lokeshvara
• Visvahana Lokeshvara
• Sakyabuddha Lokeshvara
• Santasi Lokeshvara
• Yamadanda Lokeshvara
• Vajrosnisa Lokeshvara
• Vajrahuntika Lokeshvara
• Jnanadhatu Lokeshvara
• Karandavyuha Lokeshvara
• Sarvanivaranaviskambhi Lokeshvara
• Sarvasokatamonirghata Lokeshvara
• Pratibhanakakuta Lokeshvara
• Amrtaprabha Lokeshvara
• Jaliniprabha Lokeshvara
• Candraprabha Lokeshvara
• Avalokita Lokeshvara
• Vajragarbha Lokeshvara
• Sagaramati Lokeshvara
• Ratnapani Lokeshvara
• Gaganaganja Lokeshvara
• Akasagarbha Lokeshvara
• Ksitigarbha Lokeshvara
• Aksayamati Lokeshvara
• Srstikanta Lokeshvara
• Samantabhadra Lokeshvara
• Mahasahastabhuja Lokeshvara
• Maharatnakirti Lokeshvara
• Mahasankhanatha Lokeshvara
• Mahasahasrasuryya Lokeshvara
• Maharatnakula Lokeshvara
• Mahapatala Lokeshvara
• Mahamanjudatta Lokeshvara
• Mahacandrabimba Lokeshvara
• Mahasuryyabimba Lokeshvara
• Maha-Abhayaphalada Lokeshvara
• Maha-Abhayakari Lokeshvara
• Mahamanjubhuta Lokeshvara
• Mahavisvasuddha Lokeshvara
• Mahavajradhatu Lokeshvara
• Mahavajradhrk Lokeshvara
• Mahavajrapani Lokeshvara
• Mahavajranatha Lokeshvara
• Amoghapasa Lokeshvara
• Devadevata Lokeshvara
• PindapatraLokeshvara
• Sarthavaha Lokeshvara
• Ratnadala Lokeshvara
• VisnupSni Lokeshvara
• Kamalacandra Lokeshvara
• Vajrakhanda Lokeshvara
• Acalaketu Lokeshvara
• Sirisara Lokeshvara
• Dharmacakra Lokeshvara
• Harivahana Lokeshvara
• Sarasiri Lokeshvara
• Harihara Lokeshvara
• Simhanada Lokeshvara
• Visvavajra Lokeshvara
• Amitabha Lokeshvara
• Vrjrasattvadhatu Lokeshvara
• VisvabhutaLokeshvara
• Dharmadhatu Lokeshvara
• Vajradhatu Lokeshvara
• Sakyabuddha Lokeshvara
• Cittadhatu Lokeshvara
• Cintamani Lokeshvara
• Santamaria Lokeshvara
• Manjunatha Lokeshvara
• Isnucakra Lokeshvara
• Krtanjali Lokeshvara
• Visnukanta Lokeshvara
• VajrasrstaLokeshvara
• Sankhanatha Lokeshvara
• Vidyapati Lokeshvara
• Padmapani Lokeshvara
• Vajrapani Lokeshvara
• Mahasthamaprapta Lokeshvara
• Vajranatha Lokeshvara
• Srimadaryavalokiteshvara
• Nityanatha Lokeshvara
• Sukhavati Lokeshvara
• Vajradharma Lotkesvara
• Vasyadhikara Lokeshvara
• Khasarpana Lokeshvara
• Simhanatha Lokeshvara
• Trailokyasandarsana Lokeshvara
• Raktaryavalokitesvara
• Nilakantha Lokeshvara
• Sugati-Sandarsana Lokeshvara
• Mayajalakrama Krodha Lokeshvara
• Preta-Santarpita Lokeshvara
• Jatamukuta Lokeshvara
• Varadayaka Lokeshvara
• Kamandalu Lokeshvara
• Manipadma Lokeshvara
• Pitapatta Lokeshvara
• Anandadi Lokeshvara
• Sadaksari Lokeshvara
• Mayajalakrama Lokeshvara
• Harihariharivahana Lokeshvara
• Halahala Lokeshvara
• Hayagriva Lokeshvara

Mantras

Each of the forms has their own attributes, visualization, symbolism and mantras, especially major Yidams such as Hayagriva. Generally, though, the Mani Mantra is the best way to honor any form of compassion:

Om Mani Padme Hum

(Sanskrit)

Om Mani Peme Hung

(Tibetan)

• For an entire section of 36 features dedicated to the glorious compassionate Buddha Avalokiteshvara, see>>

For more on the symbolism and attributes of the 108 forms, refer to the Wisdom Library’s profile of the book:

The Indian Buddhist Iconography by Benoytosh Bhattachacharyya | 1958 | 51,392 words | ISBN-10: 8173053138 | ISBN-13: 9788173053139 found here>>

NOTES

[1] “Avalokiteshvara in Tibet”, Tricycle

[2] 108 Names of Avalokiteshvara>> https://mandalas.life/2018/108-names-of-avalokiteshvara/

In what way are the Buddhist Purelands real and accessible? How can we visit them? Which one should we aspire to based on our own situations and karmas? How can an visionary trip to the Pure Realms help focus my practice?

A visualized travelogue to the fantastic Buddha Purelands may seem like fantasy, escape or a dream until we remember that most meditative practice in Buddhism is in the space of the mind. If we ask ourselves — or seek answers in  the teachings — it becomes clear that the Purelands are in the transcendent realms of the mind. These Purelands already exist within us, traditionally found “at the heart” by virtue of our inherent Buddha Nature.

No Suitcase Required

You can’t pack up your suitcase, book a ticket, chant a mantra, and travel to the Purelands. In fact, Suitcases and baggage aren’t desirable in the Purelands. You want to leave that earthly clingy baggage behind. But, you can, as we do in some forms of Vajrayana meditation, visualize those realms and literally experience them, no suitcase required.

Formally, this involves Phowa practice, but here, we’re simply traveling with our imagination to get a feeling for which Pureland, practice and Buddha Wisdom suits our needs.

How Do We Perceive Pure Lands?

The Purelands of the Buddhas are, from a modern perspective, thought of as the “pure mind” of the Buddha. By purifying our own mindstream, it is possible, in this way, to at least glimpse the essence of the Purelands.

By removing all attachments, ego, and negative karma imprints, we become One with the Enlightened Mind. In other views in Buddhist teachings, the Purelands are actual places, albeit transcendent domains. In this way of thinking, we are endlessly reborn into the six realms (collectively the desire realms and form realms) or into the “formless realm” until we aspire to, and attain the Pureland, which is the “realm” that transcends all of these. The Purelands of all Five Buddhas (more detail below in chart) are:

1. ‘Manifest Joy’ (Skt. Abhirati; Tib. མངོན་པར་དགའ་བ་, Ngönpar Gawa, Wyl. mngon par dga’ ba), presided over by Akṣobhya (Vajra family-East).
2. ‘The Magnificent’ (Skt. Śrīmat; Tib. དཔལ་དང་ལྡན་པ་, Paldangdenpa, Wyl. dpal dang ldan pa), presided over by Ratnasambhava (Ratna family-South).
3. ‘The Blissful Realm’ (Skt. Sukhāvatī; Tib. བདེ་བ་ཅན་, Dewachen; Wyl. bde ba can) or ‘Lotus Mound’ (Tib. Pema Tsekpa), presided over by Amitābha (Padma family-West).
4. ‘Accomplishing Perfect Action’ (Skt. Karmaprasiddhi; Tib. ལས་རབ་གྲུབ་པ་, Lerab Drubpa, Wyl. las rab grub pa) (Karma family-North), presided over by Amoghasiddhi.
5. ‘The Highest’ (Skt. Akaniṣṭha; Tib. འོག་མིན་, Omin, Wyl. ‘og min) or ‘Blazing Mountain’ (Tib. མེ་རི་འབར་བ་, Meri Barwa, Wyl. me ri ‘bar ba), presided over by Vairocana (Buddha family-Centre).

There are others. Each Yidam might have a Pureland, which is none other than the Purified Mind of the Enlightened Buddha. In addition Shakayamuni Buddha has a Pureland called “Unsurpassable.” There are others, as well, notably Shambala (from Kalachakra teachings, Tushita Heaven, Dhagpa Khadro of Vajrayogini, and Zangdok Palri (Copper-coloured mountain) of Padmasambhava.

4th-century Indian master Asaṅga in the Mahāyānasaṃgraha defined pure lands as having “risen from supreme, supramundane, wholesome roots. It has the characteristics of a cognition that is eminently pure. It is the abode of the Tathāgata.”

Many Purelands — A Quick Tour

A Discerning View of Purelands

The symbolism of Purelands is quite complex and nuanced. A discerning view sees the symbolism as just that — symbols that point us to wisdom. A faithful view may see the Purelands as discrete transcendent realms. An analyitical mind  may see the Purelands as therapies for our poisoned mind, clouded as it is by the poisons of anger, hate, attachment, jealousy and so on.

All of these views are correct and without contradiction. You can have faith in a discrete transcendent realm of Sukhavati. You can equally have an analytical mind that sees the practice as therapeuptic and helpful, rather than tangible. Is either view wrong? Dualistically, you can debate the topic, but ultimately, all of these views are correct.

Patriarch Ou-I wrote:

“Since there is really nothing outside of this Mind, we have deep certainty that the whole assembly of beings and surroundings in the Western Paradise is a set of reflections appearing in our mind. All phenomena are merged with inner truth, all falsity is merged with truth. All practices are merged with True Nature. All others are merged with oneself. Our own inherent mind is all-pervasive, and the Buddha- mind is also all-pervasive, and the true nature of the minds of sentient beings is also all-pervasive.”

Quick Tour of the Purelands

Visualizing the Purelands is somewhat similar to visualizing yourself as your deity if you have a visualization practice. Many of these practices, such as Tara practice, already do include a visualization of the pureland and merit field.

Why create distinctions between Pure Lands? As long as our minds are deluded, and we do not yet fully grasp Oneness or Emptiness (Shunyata), we visualize this way to keep our minds focused and undistracted. If Tara was our main focus in life practice, Her Pure Land is our aspirational destination. Ultimately, though, all Purelands are One, just as ultimately all Buddhas are One, just as ultimately, all phenomenon are One.

In this case, you would visualize yourself as your Yidam or deity, and see yourself in the Pureland you intend to visit. As with deity practice, you are using your imagination, like a “dress rehearsal” for the time when you complete your practice and actually attain realizations. Until then, it’s a meritorious rehearsal. You visualize and act in the role of the deity to release your ordinary mind and practice the Enlightened body as visualization, speech as mantras and mind as contemplation.

In this “quick tour” just practice as you normally do, but spend extra time visualizing the Pureland of the Deity. Of course, generally, the only Pureland you’d attempt to visualize would be your own practice pureland.

There is no danger in this type of approach. Unlike Phowa, here you’re engaging in generation visualization. There’s no ejection of the consciousness as you would do in a Phowa. You just want to tour and get to know your Yidam’s Pureland.

Research everything you can about the Pureland of your Yidam. If you have a practice such as Amitabha, Avaolokiteshvara or Tara, you are fortunate; there are many, many descriptions of these Purelands from Enlightened Masters who have visited and returned, or Sutras that describe the Purelands.

If you aspire to a less well-known Pureland, you will find less information,

Amitabha’s Pureland — the Blissful Paradise

Pureland Buddhism is also synomous with Amitabha Pureland practice, because of Amitabha’s great vow to take us to his purelands if we chant his name praise with devotion. Amitabha’s pureland is not the only Pureland. It is simply the most attainable, due to Amitabha’s vow in sutra. Amitabha’s Pureland is a peaceful world, where everyone is meditating non-stop in peaceful harmony.

Other purelands are more difficult to attain. For example, Amoghasiddhi’s pureland is the Karma Pureland. Our conduct in our current and past lives, and purification of our negative karmas is vitally important.

Potalaka Pureland of Avalokiteshvara Guan Shi Yin

Potalaka or the Pureland of Potala of Avalokiteshvara, together with Tara’s Pureland of Yurlod Kurpa are neighboring or part of Amitabha’s Pureland. They are all one great vast compassionate area of three Purelands.

Avalokiteshvara’s Potalaka mirrors the peaceful, compassionate world of Avalokiteshvara. The great Bodhisattva has countless forms, which are mirrored in the perfect world of Potalaka, which has both jeweled palaces and sparkling forests and of course, is situated on a pristine mountain.

Tara’s Pureland of Yurlod Kurpa, Turquoise Pureland

Tara’s Pure Land in Mount Potala is described as “Covered with manifold trees and creepers, resounding with the sound of many birds, And with murmur of waterfalls, thronged with wild beasts of many kinds; Many species of flowers grow everywhere.”

• For a full in-depth Feature o Yurlod Kurpa, Tara’s Turquoise Pureland, see>>

Tara’s Pureland and Avalokiteshvara’s Potalaka Pureland are two of the more accessible Purelands after Sukhavati, Amitabha’s pureland. Tara’s Pureland is usually called Yurlod Kurpo or Turquoise Pureland, although it is sometimes called Rosewood Forest Pureland.

In Tara’s Pureland we enter a dazzling turquoise realm of wild forest, mountain and beautiful nature, mirroring the elegant Mother Tara, who’s sacred place is in the green forests and, equally, the wild oceans. She embodies the perfection of the wild places, but these are wild places of transcendent beauty absent of the wrathful side of nature. It is the natural mother earth at peace.

These images can be taken as literal but equally as metaphorical.  These three Purelands, are the most accessible due to the vows of the Compassionate Buddhas of those Purelands:

More than Eight Symbols and Qualities

They are more than just symbols, yet they embody the eight great qualities of the Buddha. They are the saviors and heroes of Mahayana Buddhism. Iconic of the Bodhisattvas is the great Lord of Compassion, Avalokiteshvara (Chenrezig) — yet he is one of eight great heroes and champions of Compassion and Wisdom, the Mahayana Path.

The most famous of these are the Three Great Bodhisattvas, who each represent one of the most important aspects of Buddha qualities: Wisdom, represented by Manjushri, Compassion, represented by Avalokiteshvara (Chenrezig) and Power represented by Vajrapani. Yet the remaining five are key aspects of Enlightenment. Together, the eight, represent qualities we desperately need in our tumultuous world.

The Compassion and Wisdom of the Bodhisattvas are reassuring in times of crisis. Today, with war, COVID-19 and economic devastation — and the inevitable hunger and suffering that follow such disasters — we take refuge in our compassionate Bodhisattva saviors. The Bodhisattvas are the “saviors” — the champions or heroes.

Each Bodhisattva tends to be narrowly “focused”: Avalokiteshvara (Chenrezig, Kuanyin) for Compassion, Manjushri for Wisdom, Vajrapani for power (fierce activity), and so on. They are known as the Eight Great Sons of the Buddha because they are the “offspring” of Buddha’s Wisdom and Compassion and Activity. Thought of another way, they are emanations of Buddha’s Eight Great Qualities.

Although it can be beneficial to focus on “the specialist” manifestations of Buddha’s qualities — at times when we specifically need that quality in our lives (such as protection, healing, wisdom) — it is important to understand that all Bodhisattvas and Buddha’s embody fully all the Enlightened Qualities.

Vajrapani, though known as the fierce wrathful activity of Buddha, is equally compassionate and wise. It’s a matter of focus. It is also, sometimes, a matter of teaching lineage or cultural emphasis. Some traditions emphasize Avalokiteshvara, while others focus on Manjushri.

Sutras of the Various Bodhisattvas

Where do we find these Bodhisattvas in the Sutras?

Eight Great Bodhisattvas:
– Akashagarbha: Womb of Space Sutra
– Avalokiteshvara: Heart Sutra, Lotus of the Good Law Sutra
– Kshitigarbha: Earth Store Sutra
– Maitreya: mentioned in the Pali Sutras as the next buddha, Mahayana Sutras
– Manjushri: Vimalakirti-nirdesha Sutra, Flower Garland Sutra, Prajnaparamita Sutras
– Samantabhadra: Lotus of the Good Law Sutra, Flower Garland Sutra
– Vajrapani: Many early Pali Sutras

All of them, together with at total of twenty-five, appear in the Sūtra on Ten Methods of Rebirth in Amitābha Buddha’s Land (十往生阿彌陀佛國經).

The full list of the eight are:

• Manjushri — embodies Buddha’s wisdom (prajna)
• Avalokiteshvara — embodies Buddha’s compassion (Karuna)
• Vajrapani — embodies Buddha’s power
• Maitreya — embodies Buddha’s activity (He is also the “Future Buddha”)
• Kshitigarbha — embodies Buddha’s merits and the “richness” derived from merits
• Samantabhadra — embodies the aspirations of Buddha and the practice of prayers and offerings.
• Sarvanivarana-Vishkambhin — embodies Buddha’s qualities and thereby purifies obstructions
• Akashagarbha — embodies Buddha’s blessings and thereby purifies negativities.

Eight Bodhisattvas embody Eight Qualities of Buddha

The Eight Great Sons of the Buddha — not to be thought of as physical offspring, but as spiritual children — are born from the Eight Great Qualities of Shakyamuni Buddha: wisdom, compassion, power, activity, merit, qualities, blessings and aspirations. [See Khenpo Choga’s definition below.]

We might think of Manjushri as the embodiment of wisdom, and Avalokiteshvara as the very face of compassion, but all of the Eight Great Bodhisattvas embody both Karuna (Compassion) and Prajna (Wisdom.)

When you hear the name Vaprapani, you might think of a ferocious Bodhisattva hurling a vajra to protect Shakyamuni Buddha [story below] — but he, equally, embodies both “wings” of Enlightenment. The name Kshitigarbha (Earth Store Bodhisattva) conjures an image of a kind monk rescuing those suffering in the hells (either literal or psychological) — yet it is through both wisdom and compassion he can accomplish his savior mission. He is also strongly associated with the earth.

Manjushri, Avalokiteshvara (Guanyin), Vajrapani and Maitreya (the Future Buddha) are the “Superstars” of the “Eight Great Bodhisattvas” — often translated as the “Eight Great Sons” (Skt. aṣṭa utaputra; Tib. ཉེ་བའི་སྲས་བརྒྱད་, nyewé sé gyé, Wyl. nye ba’i sras brgyad). Less well known are Kshitigarbha, Ākāśagarbha, Samantabhadra, and Sarvanivarana-Vishkambhin. This is not a matter or rank — all of the Eight Great Ones are equally meritorious — it’s more a matter of lineage and tradition.

Three great ones — Speech, Mind, Body

In Vajrayana tradition, the “mind” of the Buddha manifests as Manjushri, Lord of Wisdom, while the “speech” of the Buddha — his compassion in delivering the sacred Dharma — is Avalokiteshvara. Vajrapani represents the “Body” of the Buddha — the activities of the Buddha in multiple worlds (not just our world!) Just as Om Ah Hum mantra syllables stand for Body Speech and Mind, the Bodhisattvas Vajrapani, Avalokiteshvara, and Manjushri similar represent these important concepts.

Specialist Bodhisattvas — is a matter of focus

When we describe Avalokiteshvara (Kuan Yin, Guanyin, Chenrezig) as the Bodhisattva of Compassion, this does not mean that he is the “most compassionate” of the Bodhisattvas. Karuna or Compassion is his “teaching focus.”

Today, with so many people asking about healing, a lot of people are re-focusing on visualizations, mantras, and meditations for Medicine Buddha, Tara, and other “healing” or “protective” emanations. There are benefits in terms of the visual symbols and mantras, but it is important to know that all Buddhas or Bodhisattvas embody the same energies. If you practice Avalokiteshvara, famous for Compassion (Karuna) you also practice with the universal healing energies.

The Great Eight

To break down the “specialties” of the Eight Great Bodhisattvas — remembering that all embody the same universal qualities — you could summarize their characters this way:

• Manjushri — embodies Buddha’s wisdom (prajna)
• Avalokiteshvara — embodies Buddha’s compassion (Karuna)
• Vajrapani — embodies Buddha’s power
• Maitreya — embodies Buddha’s activity (He is also the “Future Buddha”)
• Kshitigarbha — embodies Buddha’s merits and the “richness” derived from merits
• Samantabhadra — embodies the aspirations of Buddha and the practice of prayers and offerings.
• Sarvanivarana-Vishkambhin — embodies Buddha’s qualities and thereby purifies obstructions. His name means “He who blocks (viṣkambhin) all of the hindrances (sarva nivāraṇa).
• Akashagarbha — embodies Buddha’s blessings and thereby purifies negativities.

Yet, Kshitigarbha fully embodies all of the others. To practice one Bodhisattva is to practice them all. All Bodhisattvas fully realize and exemplify: Wisdom, Compassion, Power, Activity, Merits, Aspirations, Qualities, and Blessings.

Video: Chanting the Three Great Bodhisattvas:

Khenpo Chöga: the 8 Immeasurable Qualities

According to Khenpo Chöga:

“Among the immeasurable qualities of the Buddha, eight of his foremost qualities manifest as the eight bodhisattvas:
1) the personification of the Buddha’s wisdom (Tib. ཡེ་ཤེས་ཀྱི་རང་གཟུགས་, Wyl. ye shes kyi rang gzugs) is Bodhisattva Mañjuśrī;
2) the personification of the Buddha’s compassion (Tib. སྙིང་རྗེའི་རང་གཟུགས་, Wyl. snying rje’i rang gzugs) appears as Bodhisattva Avalokiteśvara;
3) the personification of the Buddha’s power or capacity (Tib. ནུས་པའི་རང་གཟུགས་, Wyl. nus pa’i rang gzugs) is Bodhisattva Vajrapāṇi;
4) the personification of the Buddha’s activity (Tib. ཕྲིན་ལས་, Wyl. phrin las) is Bodhisattva Maitreya;
5) the personification of the Buddha’s merit (Tib. བསོད་ནམས་རང་གཟུགས་, Wyl. bsod nams rang gzugs) arises as Bodhisattva Kṣitigarbha;
6) the personification of the Buddha’s qualities (Tib. ཡོན་ཏན་གྱི་རང་གཟུགས་, Wyl. yon tan gyi rang gzugs) appears as Bodhisattva Sarvanīvaraṇaviṣkambhī;
7) the personification of the Buddha’s blessings (Tib. བྱིན་རླབས་ཀྱི་རང་གཟུགས་, Wyl. byin rlabs kyi rang gzugs) arises as Bodhisattva Ākāśagarbha; and
8) the personification of the Buddha’s aspirations (Tib. སྨོན་ལམ་གྱི་རང་གཟུགས་, Wyl. smon lam gyi rang gzugs) is manifest as Bodhisattva Samantabhadra.”

Mantras — no permission needed

The mantras of the Eight Great Bodhisattvas can be practice by anyone. No permission or special transmission is required for the Great Ones (although it is always beneficial to receive transmission and instruction.) A very quick practice is to chant the mantras of whichever Bodhisattva you feel closest to — or the one who focuses on what you need most right now: wisdom, compassion, activity, and so on:

Wisdom mantra: Manjushri (Manjughosha)

Om Ah Ra Pa Cha Na Dhi

Video Chanting:

Compassion mantra: Avalokiteshvara (Chenrezig, Guanyin)

Om Mani Padme Hum

Tibetan Pronunciation: Om Mani Peme Hung

Video:

Power mantra (fierce activity or protection): Vajrapani

Om Vajrapani Hum

Tibetan pronunciation: Om Benza Pani Hung

Video:

Kshitigarbha: Ripening your merits

Or for help with anything related to “earth” such as “earthquake protection or with helping those who have passed away)

Oṃ Kṣitigarbha bodhisattva yaḥ

(pronounce “ku” on the k as in: Ku-shi-tee-gar-bah)

Or

Om Kshitigarbha T-haleng Hum

Video Chanting:

Akashagarbha: To obtain Buddha’s blessings

Oṃ vajra ratna oṃ trāḥ svāhā

Maitreya: Loving Kindness and activity of the Buddha

Oṃ maitri mahāmaitri maitriye svāhā

Sarvanivāraṇaviṣkambhin:  Personification of the Buddha’s qualities who removes obstacles

The mantra of this great bodhisattva to remove all obstacles and disturbances mentioned in the Vairocana-sūtra, is as follows:

namaḥ samantabuddhānāṃ aḥ sattva hitābhyudgata traṃ traṃ raṃ raṃ svāhā

[For more on each Bodhisattva see the end of this feature.]

Dhyani Bodhisattvas

Three of the Great Bodhisattvas are also “Dhyani Bodhisattvas) — meaning they are the spiritual sons specifically of one of the Dhyani Buddhas. [For a feature on the Five Buddhas, see>>]

The spiritual son of Amitabha Padma (Lotus) Buddha in the West is Avalokiteshvara (Chenrezig in Tibetan, Kuanyin or Kanon in other traditions). Samantabhadra is the Dhyani Bodhisattva (son) of Vairochana. The spiritual son of Akshobya is Vajrapani, exemplified in the Vajra. This is beautifully highlighted in the story of Vajrapani and his thunderbolt, hovering over the head of the prideful Brahmin: [For a full feature on Vajprani, see>> ]

“And at that moment Vajrapani holding up a huge vajra, flaming, ablaze and glowing, up in the sky just above Ambattha was thinking, “If this young man does not answer a proper question put to him by the Blessed Lord by the third time of asking, I’ll split his head into seven pieces!” The Lord saw Vajrapani, and so did Ambattha. And at the sight, Ambattha was terrified and unnerved, his hairs stood on end, and he sought protection, shelter, and safety from the Lord. Crouching down close to the Lord.”

Clearly, Vajrapani exemplifies ferocious, wrathful activity. He is famously known as the “protector of Shakyamuni Buddha.”

Practicing the Bodhisattvas

Although in times of crisis, we may turn to the “specialists” — for instance, protection from Vajrapani — generally we meditate and honor the Bodhisattvas from our teaching lineage. If you have no teacher, of course, you can do no wrong — all of the Bodhisattvas are Enlightened examples for our practice and require no permission or transmissions.

You might choose to focus on Manjushri if you seek Wisdom, or Vajrapani if you need “energy and power” for protection, but practicing One of these is the same as practicing All. A key understanding of Shunyata is the concept of Oneness. [For a feature on Shunyata or Oneness/Emptiness, see>>]

We may visualize various emanations of Buddha Enlightenment, and — provided they are fully Enlightened manifestations — take refuge in them. Taking refuge and focusing on Vajrapani is already a complete practice, but, with an emphasis on “activity.” However, someone who practices Manjushri daily, taps into the very same “active principle. It is a matter of your own emphasis.

Aspects within aspects

In Vajrayana, when you choose a Yidam as “heart deity” for practice, you understand that all Yidams are One and all Yidams are fully Enlightened. You choose a heart deity as a skillful means. You choose the aspect you most need to “work on.” For instance, if I have anger issues, I might choose to work with Vajrapani — to learn how to use my fierceness in a meritorious way. If I lack compassion, I might choose to work with Avalokiteshvara.

Just to make things a little more interesting — again a practice of skillful means — each of the Bodhisattvas has many, many emanations. Vajrapani isn’t the only wrathful one. Avalokiteshvara manifests in many fierce forms, including great Black Mahakala. Manjushri manifests as, arguably, the most wrathful of all Yidams, Yamantaka (the foe of Death itself!) [For a feature on Yamantaka, see>>] He also manifests as the healer in Black Manjushri. [For a feature on Black Manjushri, see>>] This is because wisdom can be found in anger and fierceness, as much as in gentle contemplation.

It’s again a matter of focus. Yamantaka is none other than Manjushri. Black Mahakala is none other than Avalokiteshvara.

Manjushri — personifying wisdom (Prajna)

One of the “superstars” of the Eight Great Bodhisattvas, Manjushri personifies one of the two wings of Enlightenment: wisdom. [The two wings are Prajna and Karuna: wisdom and compassion.] His name literally translates as “Gentle Glory.”Sometimes he is called Manjughosha, which means “Gentle Voice.”

Sutra references

He is found in numerous Sutras, notably: Vimalakirti-nirdesha Sutra, Flower Garland Sutra, Prajnaparamita Sutras.

There are many types of wisdom (also known as the “cognitions”) — specifically five, as indicated by the Five Great Buddha Families — although Manjushri is the spiritual son of Akshobya — with the family focus of “ with a focus on the wisdom of “mirror-like pristine awareness” or Ādarśa-jñāna in Sanskrit. This “family” focuses on the “Skanda” of Consciousness and the “Poison” of Anger. [For more on this, see>> ]

Manjushri’s special position

Manjushri is also considered the male aspect of Prajnaparamita — the glorious Goddess emanation of Wisdom (in the same way that Tara is sometimes considered an emanation of Avalokiteshvara). He holds in his left hand, on a lotus, the sacred Prajnaparamita Sutra, distilling the ultimate wisdom of Shunyata. In his right hand is the famous “sword of Wisdom.”

Manjushri appears in numerous sutras, at the feet of Buddha as a disciple, Yet, at the same time, he appears as a fully Enlightened Buddha himself. He is considered an aspect of both Akshobya and Prajnaparamita. He has numerous emanations, too many to list, but including the Vajra Terrifier Vajrabhairava (Yamantaka), Black Manjushri, and dozens more. Each skillful emanation represents a different aspect or practice of wisdom. [For more on Manjushri, see >>]

His main mantra

Manjushri’s great mantra is nicknamed Arapachana Mantra. as it contains the Sanskrit syllables A Ra Pa Cha Na. By adding the Om and the seed syllable of Manjushri — Dhi — you have the full mantra. Anyone may chant.

Om Ah Ra Pa Cha Na Dhi

Avalokiteshvara

The Compassionate One, “He who hears the cries of the world” is known by many names, and is universally popular. In Tibet, he is Chenrezig. In some traditions, She is Guan Yin (Kuanyin) or Kanon. Avalokiteshvara’s mantra is arguably the most famous mantra in the world: Om Mani Padme Hum.

Sutra references

Avalokiteshvara is found in many sutras, including Heart Sutra, Lotus of the Good Law Sutra
Avalokiteshvara, like Manjushri, has countless emanations, representing various aspects of compassion. In legend, again symbolic, Tara rose from the tears of Chenrezig when He despaired of saving all the suffering sentient beings. Like an action-hero, she swept into action and became the “activity of compassion.”

Mantra

Om Mani Padme Hum

Tibetan Pronunciation: Om Mani Peme Hung

Many forms and faces

Compassion can have many “flavors”, reflected in the many aspects of Chenrezig: the ferocious protective compassion of an angry mother or father, the gentle hand-holding friend, or even the heroic action hero saving lives. He emanates in ferocious forms, such as Mahakala, and esoteric forms, such as 1000-armed Avalokiteshvara. He, is the spiritual “son” of Amitabha Buddha, Lord of the West, whose Pureland is open to any who call out His name. [For a full feature on “The Many Faces of Avalokiteshvara” see>>]

Vajrapani

The “Powerful One” makes his appearance even in the early Pali Suttas, notably as the protector of Shakyamuni Buddha. He is one of the eight great “heart sons” of the Buddha. (Tibetan: chag na dor je. English: the Vajra Holder.) [For a full story on Vajrapani, see>>]

In Tibetan practice he is normally wrathful, known as Guhyapati – ‘the Lord of Secrets.’ (Sangdag Chagna Dorje g.sang bdag phyag na rdo rje.) It is Vajrapani who protects and guards the sacred texts.

Mantra

Om Vajrapani Hum

Tibetan pronunciation: Om Benza Pani Hung

Tantric forms

According to Himilayan Art: “The two wrathful forms of Vajrapani known as the Sutra Tradition (do lug) and the Nilambhara (dro zang lug), each with one face and two hands, do not have skull crowns or wrathful ornaments such as the fifty freshly severed heads. They do however wear the eight races of nagas depicted as snakes – bracelets, anklets, etc. Mahachakra Vajrapani is sometimes depicted with a skull crown and at other times shown with a jeweled crown. Almost all of the other wrathful forms of Vajrapani have the same fearsome regalia as typical of wrathful Tantric deities such as Vajrabhairava, Vajrakila, Mahakala and the like. The various forms of Vajrapani as a meditational deity are derived from the textual sources of the early Tantras.” [1]

Maitreya — the Future Buddha

Maitreya is the bodhisattva of loving kindness — his name translates as “love” in English, cham pa in Tibetan. He currently resides in Tushita Heaven, ready to be born into the earthly realms as the next Buddha.

Tibetan: རྒྱལ་བ་བྱམས་པ། Chinese: 弥勒佛

Mantra

Oṃ maitri mahāmaitri maitriye svāhā

Kshitigarbha

The “Earth Store Bodhisattva” (Jizo, Gizo) appears in the sutra of the same name. Kshitigarbha is held in high reverence especially all over Asia, known for the famous story of his heroic rescues of suffering beings in the hell realms.
His main sutra, Kshitigarbha Bodhisattva Purvapravidhana Sutra. In Tantra he appears in the Kalachakra mandala of 634 deities, along with the Guhyasamaja mandala (in the east, standing beside Maitreya.) He is also part of the Vajrasattva mandala, Vajradhatu mandala and many more.

“…Kshitigarbha is yellow with a yellow upper garment, peaceful eyes, red at the sides, [and] a headdress garland of blue flowers. The right hand holds a fruit and the left a jewel above a lotus [flower].” (Jonang Taranata, yi dam rgya mtsho’i sgrub thabs rin chen ‘byung gnas, folio 506-507).

He also appears white in colour: “…Arya Kshitigarbha, white in colour, with one face, peaceful in appearance. With two hands the right holds to the heart a precious seed. The left [hand holds] a bell turned up [at the waist], resplendent and seated in a relaxed posture.” (Loter Wangpo, sgrub thabs kun tus, volume 11, folio 71). [3]

Practice and mantra

His practice is considered to be effective against “natural disasters” as he is associated with the earth. His mantras are:

Oṃ Kṣitigarbha bodhisattva yaḥ

(prounce the “ku” on the k as in: Ku-shi-tee-gar-bah)

Or

Om Kshitigarbha T-haleng Hum

Samantabhadra

Samantabhadra’s name literally translates as “Universal Worthy”), is famous for his ten great vows.

Sutra references

Samantabhadra appears in several sutras, including: Lotus of the Good Law Sutra, Flower Garland Sutra.

In the Āvataṃsaka-sūtra, Samantabhadra Bodhisattva made ten great vows in his path to full Buddhahood:

• To pay homage and respect to all Buddhas.
• To praise the Thus Come One-Tathagata.
• To make abundant offerings. (e.g. give generously)
• To repent misdeeds and evil karmas.
• To rejoice in others’ merits and virtues.
• To request the Buddhas to continue teaching.
• To request the Buddhas to remain in the world.
• To follow the teachings of the Buddhas at all times.
• To accommodate and benefit all living beings.
• To transfer all merits and virtues to benefit all beings.

Vows of the Bodhisattva Samantabhadra video:

Akashagarbha

Most prominently mentioned in the Womb of Space Sutra, the Akashagarbha Sutra, Akashagarbha typically appears as Blue, with his attendant holding a sword. [See inset.] From Himilayan Art:
“His name means ‘nucleus of space’ and he is associated with wisdom and knowledge similar to Manjushri. Akashagarbha and Manjushri also share the same sword attribute. He is always depicted in peaceful (bodhisattva, deva) for and either blue or green in colour.” [2]

Nivarana-vishkambhin

Tibetan: སྒྲིབ་པ་རྣམ་པར་སེལ་བ། Chinese: 除诸障菩萨

Vajra and Bell and the Eight Great Ones

We carry the eight great Bodhisattvas with us everywhere if we practice Vajrayana. The best-known symbol of Vajrayana Buddhism is the Bell and Dorje (Ghanta and Vajra). Vajrayana practitioners are never to be separated from their bell and Dorje — although many teachers explain this means your “internal” bell and Dorje. Regardless of physical or internal spiritual, the bell and vajra contain the entire mandala of Buddha Aspects. [For more on the Bell and Dorje, see>>]

The Eight petals on the lotus (found on both Dorje and bell) represent the eight great Bodhisattvas:

• Kshitigarbha (East petal — east, the front petal of the lotus)
• Maitreya (southeast)
• Akashagarba (south)
• Samantabhadra (southwest)
• Avalokiteshvara (Chenrezig) (west)
• Manjushri (northwest)
• Vajrapani (north)
• Sarva-nivarana-vishkambhim (northeast)

In addition, most bells have the wondrous arc and loops of jewels and pearls, which are also the symbols of the Eight Great Ones, and specifically stand for:

• Wheel (east or front)
• Uptala lotus (south east)
• Wish Fulfilling Jewel or Ratna (south)
• Wheel (south west)
• Lotus (west)
• Vajra (north west)
• Wisdom sword (north)
• Lotus (northeast)

NOTES
[1] Hımılayan Art: Vajrapani page
[2] Himalayan Art: Akashagarbha
[3] Himalayan Art: Kshitigarbha

Avalokitesvara is the metaphorical rock star of the Bodhisattvas. “Avalokitesvara, the bodhisattva of compassion, is one of the most important and popular Buddhist deities,” writes Karen Andres in Tibetan Contemplative Traditions. [1] “Avalokitesvara is the personification of compassion… Even the Buddhas cannot estimate Avalokitesvara’s merit. It is said that just thinking of him garners more merit than honoring a thousand Buddhas.”

Now, aside from his sheer popularity, some scientists and scholars believe the practices of Buddhist compassion, and particularly of Avalokitesvara, may help in clinical work with depression and trauma.

• Related Story: “Putting Compassion on the Scientific Map”: Compassion Boosts Happiness/Health; and Research Indicates That Practicing Buddhists Are Happier than Average.” [ Story here>>]

Two Wings of a Bird: Compassion and Wisdom

“Buddhist traditions see wisdom and Compassion as interrelated—two wings of a bird,” writes Christer Germer and Ronald Siegel in an unlikely source—a psychotherapy-medical text. [3] In the book, various scholars, scientists and clinicians describe how Buddhist compassionate practices can “enhance the treatment of anxiety, depression, trauma, substance abuse, suicidal behaviour, couple conflict and parenting stress.”

In other words, the practice of Compassion and Wisdom can change lives. Nor is this a lightweight study on this topic. One reviewer, a PhD at the University or Kentucky reviewed this illuminating book:

“This book examines the nature of wisdom and compassion in psychotherapy from every conceivable perspective. Buddhist psychology, neurobiological foundations, psychological research, and clinical applications all receive thoughtful and comprehensive treatment. Clinicians, scholars, teachers, and students

interested in the alleviation of human suffering will appreciate this volume, especially its emphasis on the cultivation of mindfulness and loving-kindness skills as paths toward the wisdom and compassion that are so essential to effective psychotherapy.”–Ruth A. Baer, PhD, Department of Psychology, University of Kentucky.

In the foreword, the Dalai Lama was equally enthusiastic:

“I am very happy to see that ancient teachings and practices from the Buddhist tradition can be of benefit today when they are employed by Western scientists and therapists. In today’s world, many people turn to psychotherapy to understand what is making them unhappy, and to discover how to live a more meaningful life. I believe that as they come to understand compassion and wisdom more deeply, psychotherapists will be better able to help their patients and so contribute to greater peace and happiness in the world.”

Compassion Flowing into the Self

In Wisdom and Compassion in Psychotherapy, an entire section on clinical applications is dedicated to visualizing compassionate Buddha images (normally Avalokitesvara). It is noted that the visualization should be of a compassionate figure “who embodies the qualities of unconditional acceptance, quiet strength and wisdom… beyond human fallibility.” The example they used was Avalokitesvara or Guanyin (the female Chinese form). [3, page 262]

Compassion is One of the Defining Practices

Putting aside clinical benefits in medicine and psychotherapy, compassion is one of the defining practices of Buddhism (see Karaniya Metta Sutta at the end of this feature.) All schools of Buddhism emphasize compassion, although “in Mahayana traditions from India, practitioners train extensively in meditations of compassion to empower their minds to realize nonconceptual wisdom, and as nonconceptual wisdom emerges, it is harnessed to strengthen compassion.” This famous Buddhist tradition is idealized and perfected in the living essence of the Bodhisattva of Compassion, Avalokitesvara.

Avalokitesvara, the Top-of-Mind Bodhisattva

For most people, if you asked them to name only one Bodhisattva, the majority would inevitably identify Avalokitesvara (Chenrezig). The great Bodhisattva is the metaphorical rock star of the Buddhist world because he literally embodies Compassion (with a capital “C”). His popularity is easy to understand in the context of his unlimited, unending compassion.

“Avalokiteshvara, the bodhisattva of infinite compassion and mercy, is possibly the most popular of all Buddhist deities, beloved throughout the Buddhist world. He supremely exemplifies the bodhisattva,” write the Editors of Encyclopedia Britannica. [2]

Avalokitesvara Synonymous with Compassion

For Mahayana Buddhists, one name is virtually synonymous with the practice of compassion: “Avalokitesvara could be described as the quintessential Bodhisattva, for he is the Bodhisattva of Compassion, and compassion is the distinguishing mark of the Bodhisattva,” writes Vessantara in his book, A Guide to the Bodhisattvas.[4] Perhaps the most beloved meditation deity amongst Mahayana Buddhists, Avalokitesvara (pronounced Avah-low-key-tesh-vah-ra) is also known as Guan Yin (Kuan Shi Yin) in China, Kanon in Japan, Chenrezig in Tibet, Natha in Sri Lanka, Lokanat in Burma, Lokesvara in Thailand, and by many other names. There are at least 108 forms of Avalokitesvara.

“Avalokitesvara is the figure who embodies this compassion raised the highest power,” Vessantara continues. “As the family protector, the chief Bodhisattva of the Lotus family, he represents the active manifestation in the world of the boundless love and compassion of Buddha Amitabha.”

For many people, who first get to know Mahayana Buddhism, Avalokitesvara is often the first meditation they practice. His mantra, Om Mani Padme Hum, is often the first mantra people think of. In meditating on the Lord of Compassion, we meditate directly on the nature and importance of compassion.

It’s important to understand that Avalokitesvara’s compassion is equally the nature of Wisdom. It is compassionate Avaolokitesvara who expounds in that most important Mahayana Sutra, the Heart Sutra:

“Avalokiteshvara

while practicing deeply with

the Insight that Brings Us to the Other Shore,

suddenly discovered that

all of the five Skandhas are equally empty,

and with this realisation

he overcame all Ill-being.”

[Full Heart Sutra in End Thoughts]

Famous Mantras

Om Mani Padme Hum is one of the best known mantras, chanted daily by millions around the world. This famous mantra is also simply called “the six-syllable mantra.” In Shinon Buddhism his mantra is On Arurikya Sowaka.

Another important mantra of Avalokitesvara is the Mahakaruna Dharani, the Great Compassion mantra in 82-syllables, which is a treasured mantra chanted in different languages.

Avalokitesvara’s six qualities, which are said to break the hindrances in the six realms of existence are:

1. Great compassion
2. Great loving-kindness (metta)
3. Universal light
4. Leader of all humans and devas
5. Courage of a lion
6. Omniscience.

Avalokitesvara, Like Tara, Considered a Savior         

Nearly as popular as Avalokitesvara is Tara, who is the embodiment of the activity of compassion, and who manifested—in one lovely origin story—from his tears. In fact, most of the activities we now tend equate to Tara, are also performed by Avaolokitesvara. Or, we can think of Avalokitesvara as the “dynamic duo super heroes” of Compassion.

“As compassionate action is Avalokitesvara’s essence, he is supremely helpful,” writes Karen Andrews in Tibetan Contemplative Traditions. “He can assume any form in order to help sentient beings, and there are descriptions of him appearing as buddhas, brahmanic gods, humans, and animals. In all these forms he does wonderful things to help alleviate the suffering of beings and bring them towards enlightenment. He rescues his followers from fires, from drowning, from bandits, from murder, from prisons. He gives children to female followers who want children. He helps release beings from the three mental poisons of passion, hatred, and delusion. He helpful both on the physical, worldly plain, and on a more psychological or spiritual level.” [1]

Avalokitesvara Embodies Light

All Buddhas and Bodhisattvas are typically visualized during sadhanas as beautiful “bodies of light”, glowing and radiant and often emanating rays of healing or protective or wisdom light. Avalokitesvara, even more so embodies the true, ultimate nature of this compassionate light. This connection is emphasized in his own origin story, as “a ray of light which emanated from Amitabha Buddha.” [1]

Even today, when there are power failures in urban centres, the fear of the dark rises up unconciouslessly for most people. Walking down a dark alley automatically generates a rise in heart rate, a feeling of imminent danger. It’s the “prey” instinct.

In this context, it is natural that Avalokitesvara would be characterized as light. Light brings safety, comfort, nourishes plants, gives us growth, heat and prosperity.

“Avalokitesvara is a luminous being of light, and is repeatedly described as radiating light which shines over all sentient beings and over all corners of the universe, explains Karen Andrews. [1] “Similarly, he sees everything and everyone in all corners of the universe, a fact that is emphasized by his name.” The root meaning of Avaloki is “to see all, to see, to be seen.” Vara means lord.

His ability to be everywhere in the nature of light, allows him to instantly manifest compassionate activity. 

Sutra References to the Compassionate Bodhisattva

Avalokitesvara is a prominent and key character in many sutras, including, importantly, the Prajnaparamita Hrdaya, or Heart Sutra. It is He who expounds the Perfection of Wisdom in its most concise and profound way: “Form is emptiness and emptiness is form; emptiness does not differ from form, form does not differ from emptiness, whatever is emptiness, that is form…”

One of the earliest sutras translated in to Tibetan, the Karanda Vyuha Sutra, is focused on Avalokiesvara, and his mantra Om Mani Padme Hum. He is found in the following Sutras:

• Saddharma Pandarikia (Lotus Sutra)
• Karandavyuha Sutra
• Prajnaparamita Hrdaya Sutra (Heart Sutra)
• Avaolokitesvara Ekadasamukha Dharani Sutra
• Cundi Dharani Sutra   (18-armed Avalokitesvara)

Popularity of Compassion

In China, Avalokitesvara (known there as Guan Yin or Kuanyin) is, perhaps, by the numbers, the most popular deity in all of Asia. In Tibet, devotion to Chenrezig is so deep that he is considered to be the guardian of the whole country. The Dalai Lama is considered to be one of his many incarnations. “A Tibetan,” Vesantara explains in A Guide to Bodhisattvas, “upon meeting His Holiness [the Dalai Lama], feels himself to be in the presence of the Bodhisattva Avalokitesvara.”

In keeping with the relative nature of form, as expressed in the Heart Sutra, Avalokitesvara can appear in countless forms: male, female, and wrathful. In most of China and Japan Guanyin manifests clearly as a female deity. In Tantric Buddhism he appears in many fierce and wrathful forms, notably Sita Mahakala (White Mahakala).

1000-Armed Chenrezig

The most “famous” form of Avalokitesvara is his 1000-armed form, symbolic of his vast compassion, so immense that he needs a 1000 arms to reach out and care for sentient beings (symbolic of unlimited compassion). His visualization is very powerful, as streams of healing and compassionate light flow from the thousand arms, reaching out to all sentient beings everywhere—in every world and realm.

He is “one of the most extraordinary figures in the whole field of Buddhist meditation practice,” writes Vessantara. “The form we see emerging from the blue sky of sunyata is brilliant white, standing erect on a white lotus and a moon mat, and holding to his heart the wish-fulfilling gem of the Bodhicitta. As we look, we see that the figure is surrounded by a vast aura of what appears to be white light. Looking more closely, however, it dawns on us that we are really gazing at a figure with a great many arms which form a tremendous white circle as they stretch out in all directions.”

Importantly, Vessantara adds, “Each of the arms is reaching out to help suffering beings, and from the palm of each hand a beautiful eye gazes down compassionately.”

Although we visualize 1000 arms, we really mean unlimited caring arms reaching out to sentient beings. He also has eleven heads, various forms and colors that symbolize he can manifest in endless forms to suit our needs. There is even a wrathful face at the top, surmounted only by the serenity of his spiritual guru Amitabha Buddha, symbolizing the totality of his compassionate actions, and hinting at his many forms.

The Vow of Avalokitesvara

The 1000 arms, and the many other forms of Chenrezig all came about because of a great vow the Compassionate Buddha made to deliver all beings from suffering. The origin of the arms and heads is explained in an origin story. Avalokitesvara strived for aeons to free sentient beings from suffering. After aeons of freeing sentient beings, he found the realms were still full of endless suffering. His compassion was so great that his peaceful form was symbolically torn apart, transforming into thousands of arms and many heads and eyes.

In another symbolic story, his tears spontaneously gave rise to Tara, the Mother of Compassionate Action. Together with their spiritual guru Buddha Amitabha, they work tirelessly to benefit all beings.

Practicing Avalokitesvara: Universally Approachable          

Kindness is by nature, approachable. Avalokitesvara’s compassion is available to anyone who suffers, even those who are not his followers. It is said that Avalokitesvara cares for all equally, and that he can manifest instantly to anyone in a form they can understand. This may be in the form of an inspirational thought, or as a vivid dream. Or, as a nagging worry in your mind warning you to “turn around it’s not safe.” Or, as a neighbor who sees your house on fire and calls emergency. Or, literally as anything, anywhere, anytime.

Meditating on, or visualizing Avalokitesvara can bring compassion into your life: compassion for others, but equally, compassion for you from others. No special empowerment is required to visualize and meditate on this spectacular being, although it is always useful to obtain meditational instructions from someone who as “realized” the practice. This is normally a qualified teacher, or guru.

In Tibetan Buddhism, empowerment or initiation is often offered “to one and all.” The entirely benign and wondrous loving energy of Avalokesvara carries no risk, even in Tantric practice. Since it is often available, meditators truly interested in bringing the power of compassion into their practice and lives — and, after all, compassion is one of the “two wings of Buddhism” — are encouraged to seek out empowerment from a qualified guru with a proven lineage. (For example, this Tuesday is a rare opportunity to take initiation from the most Venerable Zasep Tulku Rinpoche if you’re near Toronto>>)

Preparations to Practice

In absence of instructions from a qualified teacher, here is one of the simpler, visualized meditations (sadhana) — a nice visualization only loosely based on formal Tibetan sadhanas.

Note: The visualization of Chenrezig is “in front” of you, and very basic, thus not requiring empowerment. Someone who is initiated might visualize themselves as Chenrezig, or other variations as instructed by their qualified teacher.

It is helpful to undertake some preliminaries to set your frame of mind, and to build a little merit. This would normally include:

• Taking of Refuge in the Three Jewels, Buddha, Dharma and Sangha
• The Four Immeasurables prayer to establish Bodhichitta
• Some kind of offering, either a stick of incense, a candle, fruit offerings or mentally transformed (imagined) offerings you visualize. (NOTE: it is NOT appropriate to offer meats to the Lord of Compassion, who values all life.)
• It is helpful to recite the Seven Limbs as well, as within that prayer is contained the “entire path.”
• At this point you would begin your visualization and meditation, usually accompanied by mantra recitation. Some people recite the visualization, then close their eyes and imagine it while reciting the mantras. Other people mentally note the visualization, then half close their eyes and visualize. Some people I know even record the guided visualization and allow it to play while they meditate.
• It’s important at the end to “dedicate the merit from the meditation to the benefit of all sentient beings.

Preliminaries

Refuge

Until I reach enlightenment I take refuge in the Three Jewels: The Buddha, the Dharma and the Sangha. By the virtues of practicing generosities and other perfections, may I attain Enlightenment for the benefit of all sentient beings.

Four Immeasurables

(Note: some people substitute “they” for “we” but usually we are instructed that we must also have compassion on ourselves. We covers both others and ourselves.)

May all beings have happiness and its causes.

May we never have suffering nor its causes,

May we constantly dwell in joy transcending sorrow,

May we dwell in equal love for both near or far.

Offerings

I like to place out seven bowls of clean water, symbolic of purity and compasion as an offering. Otherwise, mentally visualize offerings at the feet of Chenrezig (Avalokitesvara).

Seven Limbs

I prostrate in faith with body, speech and mind;

I make each and every offering, both those actually performed and those mentally transformed;

I declare every non virtuous act since beginningless time;

I rejoice in the virtues of all Holy and Ordinary beings;

Please, Avalokitesvara, remain as our guide through samasara;

Please turn the wheel of Dharma for all sentient beings;

I dedicate my own virtues to cultivate Enlightenment for the benefit of all sentient beings.

Visualization and Meditation

This is a visualization of the four-armed Avalokitesvara. Try to visualize as realistically and three dimensionally as possible. However, the deity is always visualized as “the nature of light”.

NOTE: If you have trouble visualizing, just “know” that he is there as described—and see as much as you can, even if it’s only a fleeting glimpse. If all you can see is a glow of white light, this is already a glimpse of the Bodhisattva of Infinite Light. Feel his presence rather than see him if you are not yet able to vividly visualize.

Here, the visualization is written in the first person. If you are pre-recording and playing back, or doing group practice out loud, you could change the “I” to “you.” You can read aloud, or silently, then visualize:

I am floating in an area with nothing but a vast blue sky, spanning all directions, unnaturally clear and vibrant and radiant. Intuitively, I feel this is symbolic of the emptiness of self-nature.

I enjoy the blue sky, allowing my non-senses to reach out to infinity—vast, unending, and horizonless. It is comforting in this non-place— empty of self nature. In this empty, serene sky we can let go of the nightmare of samsara and suffering, for here there is nothing fixed or limited, and nothing to grasp.

Then, in the nature of numinous light, and area in front of me glows brighter and brighter, but it doesn’t hurt to stare at it. The light begins to take form, and I see that it is a stunningly beautiful lotus flower, absolutely perfect in every way, pure white and glowing with unnaturally beautiful light. I can see, as I adjust to the new image, a glowing circular area of white, that seems as luminous and wondrous as an autumn moon. The glow of the moon intensifies again, and in the bright light I see the shape of an even brighter form. This blossoms into the shape of a perfectly-shaped man — a being so beautiful I feel instant and radiant joy.

I know that this is Avalokitesvara, the Bodhisattva of Infinite Compassion. His body resolves, sharper and sharper, the glow fading to reveal a splendid being made entirely of brilliant white light, different shades of white that define a beautiful youthful man, ageless rather than young, of perfect appearance. He has long tresses of blue black hair that cascade over his wide shoulders, although even this glows with light. He has four arms which only add to his appearance of perfection. Brilliant jewels and silks adorn his perfect body.

His two inner hands are clasped near his heart, grasping a astonishing jewel, vast and glowing with it’s own light. I know this is the wish-fulfilling gem. The outer left hand holds a perfect lotus, an achingly beautiful blossom. His outer right hand holds a glowing white crystal mala.

Light is all around the Bodhisattva, beautiful light that heals and reassures everyone it reaches. Nowhere in the universe is out of range of this wondrous light.

Most captivating of all are his eyes. I have never seen more caring eyes. They are eyes that laugh and cry at the same time. His smile is as radiant as the sun.

Then, over his head, I see another figure. A glowing red Buddha. I know this is Amitabha, his spiritual guru-father, the Buddha of Infinite Light. His light is warmer, like a setting sun, but in the nature of boundless love.

As I penetrate the light, at Avalokitesvara’s heart, I see a hotly glowing red light, the red of his father Amitabha. On a lotus and moon throne, is a syllable. A single syllable, representing the essence of Avalokitesvara. This bija mantra is also glowing from Amitabha’s heart. It’s penetrating ruby light shoots out in gentle rays in all directions. Around this seed syllable I can see more letters. It is the mantra Om Mani Padme Hum, each syllable of a different colour, representing the six realms.

Comforting light rays project out from his heart, from the shining syllables and bija letter, and penetrate to all of the six realms. Nothing can escape this compassionate light. I can hear a sound. Om Mani Padme Hum, over an dover. I begin to chant along.

The light and the sound go out to every sentient being in all the universes. The light warms me, empties me of tensions and feelings of negativity. I feel lighter. I know instinctively that all my past negative karma has been extinguished by this nectar light. I am filled with a blissful feeling.

Ending the Meditation

You should hold this meditation in bliss and visualize the cleansing light blessing all beings continuously. Allow your mind to stay in this place free of suffering, free of attachment, free of samsara.

When you are ready to end your meditation, you can visualize making another offering to Avalokitesvara. Most people absorb Avalokitesvara back into themselves. Since this visualization was the nature of your own mind, this peaceful being stays with you, a reassuring, calming, loving, compassionate presence.

End Thoughts: The Heart Sutra

This is my favorite translation of the Heart Sutra, by the most Emminent Thich Nhat Hanh:

Avalokiteshvara

while practicing deeply with

the Insight that Brings Us to the Other Shore,

suddenly discovered that

all of the five Skandhas are equally empty,

and with this realisation

he overcame all Ill-being.

“Listen Sariputra,

this Body itself is Emptiness

and Emptiness itself is this Body.

This Body is not other than Emptiness

and Emptiness is not other than this Body.

The same is true of Feelings,

Perceptions, Mental Formations,

and Consciousness.

“Listen Sariputra,

all phenomena bear the mark of Emptiness;

their true nature is the nature of

no Birth no Death,

no Being no Non-being,

no Defilement no Purity,

no Increasing no Decreasing.

“That is why in Emptiness,

Body, Feelings, Perceptions,

Mental Formations and Consciousness

are not separate self entities.

The Eighteen Realms of Phenomena

which are the six Sense Organs,

the six Sense Objects,

and the six Consciousnesses

are also not separate self entities.

The Twelve Links of Interdependent Arising

and their Extinction

are also not separate self entities.

Ill-being, the Causes of Ill-being,

the End of Ill-being, the Path,

insight and attainment,

are also not separate self entities.

Whoever can see this

no longer needs anything to attain.

Bodhisattvas who practice

the Insight that Brings Us to the Other Shore

see no more obstacles in their mind,

and because there

are no more obstacles in their mind,

they can overcome all fear,

destroy all wrong perceptions

and realize Perfect Nirvana.

“All Buddhas in the past, present and future

by practicing

the Insight that Brings Us to the Other Shore

are all capable of attaining

Authentic and Perfect Enlightenment.

“Therefore Sariputra,

it should be known that

the Insight that Brings Us to the Other Shore

is a Great Mantra,

the most illuminating mantra,

the highest mantra,

a mantra beyond compare,

the True Wisdom that has the power

to put an end to all kinds of suffering.

Therefore let us proclaim

a mantra to praise

the Insight that Brings Us to the Other Shore.

Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!

Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!

Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!”

 

End Thoughts: Compassion is Universal

One of the early Pali Sutta’s, the Karaniya Metta Sutta, expounds concisely on the Buddha Shakyamuni’s words on Loving-Kindness (Metta)—thoughts which are universal to all schools of Buddhism (and to many non-Buddhists):

This is what should be done

By one who is skilled in goodness,

And who knows the path of peace:

Let them be able and upright,

Straightforward and gentle in speech,

Humble and not conceited,

Contented and easily satisfied,

Unburdened with duties and frugal in their ways.

Peaceful and calm and wise and skillful,

Not proud or demanding in nature.

Let them not do the slightest thing

That the wise would later reprove.

Wishing: In gladness and in safety,

May all beings be at ease.

Whatever living beings there may be;

Whether they are weak or strong, omitting none,

The great or the mighty, medium, short or small,

The seen and the unseen,

Those living near and far away,

Those born and to-be-born —

May all beings be at ease!

Let none deceive another,

Or despise any being in any state.

Let none through anger or ill-will

Wish harm upon another.

Even as a mother protects with her life

Her child, her only child,

So with a boundless heart

Should one cherish all living beings;

Radiating kindness over the entire world:

Spreading upwards to the skies,

And downwards to the depths;

Outwards and unbounded,

Freed from hatred and ill-will.

Whether standing or walking, seated or lying down

Free from drowsiness,

One should sustain this recollection.

This is said to be the sublime abiding.

By not holding to fixed views,

The pure-hearted one, having clarity of vision,

Being freed from all sense desires,

Is not born again into this world.

NOTES

[1] Avalokitesvara and the Tibetan Contemplation of Compassion, Karen M. Andrews, May 1993

[2] Avalokiteshvara, Encyclopedia Britannica

[3]Wisdom and Compassion in Psychotherapy: Deepening Mindfulness in Clinical Practice, Christopher K. Germer and Ronald D. Siegel (Guilford Publications)

[4] A Guide to the Bodhisattvas (Meeting the Buddhas) by Vedssantara (Windhorse Publications)

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“Whoever, including even the insects, has heard the name and mantra of Hayagriva only one time will never again fall into the lower paths.” — Sutra of Forming Hayagriva

Video with full one hour of Hayagriva’s powerful mantra:

“In today’s age, it is a degenerate time where the five poisons and negative emotions are very strong. So we need a deity like Hayagriva to empower ourselves. Also negative influences today are so strong as well, like the coronavirus.” — Lama Jigme Rinpoche

Chant along for one hour, the powerful mantra in Sanskrit of the King of All Protections Hayagriva:

Om Hrih Padman Tatro Vajra Krodha Hayagriva Hulu Hulu Hum Phet (Pey)

Lama Jigme Rinpoche’s Commentary:

‘Om‘ is the Vajra Peak Tantra; it is most supreme, it is filled with wealth, treasure, auspiciousness, and prosperity. It is endowed with the aspect of fortune, promise, success, and it is the essence of holding a precious gem. Mantra translates:

‘Hrih‘ is Hayagriva’s own seed syllable put at the beginning of the mantra for invocation. Wisdom is also the syllable of ‘Hrih‘, which is the heart of Buddhahood.

‘Padma Tatro‘ is the “eliminating lotus”.

‘Vajra Krodha‘ is the wrathful Vajra.

‘Hulu Hulu‘ means strive, strive! ‘

Hum is the great bliss from the nature of the five wisdoms, in which the vowel U is demonstrated by the completeness of those five wisdoms.

‘Phet‘ means to cut down or to break.

Her/His promise, in the Sutras, is that She rescues from the 10 dangers and 10 fears if you simply chant her name praise or mantra. (See video below.) If that’s true, then why are some people not rescued?

Why Wasn’t I Rescued?

The first question is the hardest to answer. In the 25th Chapter of the Lotus Sutra, it is written that thinking of Guanyin (Avalokiteshvara) is enough to save beings. This is part of her / his great vow.

NOTE: Since it’s tiring to read her/he throughout, we’ll write “she” going forward except vis a vis a specific male emanation form.

“Her vast oath is deep as the ocean;
kalpas pass but it remains unfathomable.
She has attended many thousands and millions of Buddhas,
setting forth her great pure vow.”

Later in the Sutra it describes the 10 dangers and fears, and how just “thinking” of Kuan Yin is enough to be rescued:

“Her pure light, free of blemish,
is a sun of wisdom dispelling all darknesses.
She can quell the wind and fire of misfortune
and everywhere bring light to the world.”

1 – Bringing to mind the Dharma

What a lot of people miss is the next verse:

“The precepts from Her compassionate body shake us
like thunder,
the wonder of Her pitying mind is like a great cloud.
She sends down the sweet dew, the Dharma rain,
to quench the flames of earthly desires.”

In other words, by thinking of Guanyin we bring to mind the Dharma. The Dharma — “sweet dew, the Dharma rain” quenches the “flames of earthly desires.” Once desires and attachments are extinguished, we no long cling to our notions of ego and prosperity and safety. If we are satisfied with less, we will not be unhappy.

• Full feature “Rescue from all dangers”>>

Beautiful chanting of the Namo Guan Shi Yin Pu Sa:

Chanting the Namo or Mantra

So, when we chant “Namo Guan Shi Yin Pusa” — or “Namo Avalokiteshvara Bodhisattva” or “Om Mani Padme Hum” — with faith, we are drenched with Dharma flames and our anger, jealousy, fear, and other poisons begin to fade.

If we have no faith — and just chant Her name praise “just in case it works” — we lack faith, and will not feel the Dharma rain that pours around us. We may, however, without noticing it, help purify our negative karmas, lessening our suffering. If we persist and have faith, we will be rescued. We will receive what help we genuinely need.

Chanting the Om Mani Padme Hum mantra:

2 – Importance of faith

The second aspect of this verse is the notion of “faith” — which means faith in the Dharma and the truth of the Dharma. Most of us lack this unconditional faith, and as a result, despite Kuan Yin’s help, we continue to create new causes of suffering.

This answer, of course, is only the beginning of the real mechanism of “rescue.” Regardless of Bodhisattvas, we are subject to cause-and-effect or “karma.” If we plant the seeds of our own suffering — for instance, “hating our neighbor” — this ripens into “battle with the neighbor” which is suffering. If we realize our error, we stop trying to always be the “right one” and realize our neighbor is also a suffering sentient being. We begin to work together. The mission of the Bodhisattva becomes our mission.

3 – Resultant Karma

The third aspect of “result” — resultant karma — as understood in Buddhism is that we also require “wisdom” as well as faith and “Dharma rain.” Dharma rain means that when we understand Dharma, our suffering lessens. When we understand the wisdom of Shunyata, the doctrine of Universal Oneness and Emptiness, we realize that help we will receive comes from within ourselves — or from other sentient beings. Kuan Yin Pu Sa emanates in the hearts of all beings.

In the Lotus Sutra this is expressed in the Parable of the Jewel in the Robe — which tells the story of a man rescued from extreme poverty. (In fact, all seven of the ways Kuan Yin can rescue us are expressed in the seven main parables of the Lotus Sutra.) (Parable below.)

Parable of the Jewel in the Robe

From Lotus Happiness [2]:

“A poor man visited a good friend. He was soon drunk and fell asleep. Before leaving for business trips, his good friend left a priceless jewel by sewing it into the lining of the poor man’s robe.

When the poor man woke up, he resumed his life as a vagrant, completely ignorant of his priceless jewel in his robe. Over the years, he became increasingly destitute.

One day, he bumped into his good friend again. His good friend was surprised to know that his poor man remained impoverish. The good friend then showed him the jewel which had been sewn in the poor man’s robe. When the poor man discovered the jewel in his robe, he was in seventh heaven! With the given jewel, the poor man was liberated from poverty.”

Only Labels: He, She, Father, Mother

Just as we label “human” and “non-human” or “female” and “male” we likewise label the various aspects of Enlightenment with names, and “mother” and “father” and Buddha and Bodhisattva. All of these are merely labels, necessary for ordinary sentient beings — myself, you, and everyone else — to help us understand. It’s “fractional” understanding.

For instance, when we say Avalokiteshvara is male and Tara is female — both aspects of compassionate Buddha — this is ultimately incorrect, although you could argue it’s “relatively correct” in terms of our mundane understanding. They are not separate. They are One. Likewise, Kuan Yin Bodhisattva might be labeled the “Chinese” aspect of Avalokiteshvara (mother) while Kannon might be considered the Japanese “male” aspect of the same Enlightened Deity. All of these are convenient labels.

When you read the Lotus Sutra chapter 25 in Chinese, you may see Kuan Yin Pusa labeled as “She.” When you read the Sanskrit or Tibetan versions of the same Sutra the pronoun becomes “He.” In English it can go either way, depending on the tradition. In the Lotus Sutra there are 33 forms of Kuan Yin (Avalokiteshvara), and in other Sutras 108 Names and forms.

Only humans label things

While you can consider all of these forms as “emanations” it is more correct to describe them as “relative forms.” It is only the human need to label that necessitates he, she, them in the first place. If you were a visitor from a distant planet in an impossibly far-away solar system, you would look at all humans on earth as “earthlings” — not as men, women and children. We would call them “aliens” even though they probably relate to their own set of labels.

When Kuan yin appears to one meditator as a kind and smiling goddess of compassion, and to another as a 1000-armed mountain-high being with eyes in each hand — regardless, She is still Kuan yin Pu Sa. Perhaps to a monkey, she appears in a form similar to the monkey king. To a dolphin, like a white purpoise. All of these are simply ways of relating to our minds which cling to ego, identity and our notions of beauty and acceptable.

To Mother Buddha Kuan Yin Pu Sa, all beings are more than acceptable. She can relate, with compassion and wisdom — to every sentient being in the multiverse.

Great Compassion Heart Dharani

Another great practice of the Compassionate Bodhisattva is the Great Compassion Heart Dharani, from the Sutra of the same name (translated in full below). In this Sutra, it is promised that if you chant the Great Compassion Heart Dharani with faith and devotion, you will not only have the protections of Avalokiteshvara, you’ll also be prevented from having any of the 15 “bad deaths” which are (from Sutra):

1. They will not die of starvation or poverty;
   2. They will not die from having been yoked, imprisoned, caned or otherwise beaten;
   3. They will not die at the hands of hostile enemies;
   4. They will not be killed in military battle;
   5. They will not be killed by tigers, wolves, or other fierce beasts;
   6. They will not die from the venom of poisonous snakes, black serpents, or scorpions;
   7. They will not drown or be burned to death;
   8. They will not be poisoned to death;
   9. They will not be killed by mediumistic insects;
   10. They will not die of madness or insanity;
   11. They will not be killed by landslides or falling trees;
   12. They will not die of nightmares sent by evil people;
   13. They will not be killed by deviant spirits or evil ghosts;
   14. They will not die of evil illnesses that bind the body;
   15. They will not commit suicide;

Another powerful way to bring the protection of the Avalokiteshvara, in his 1000-armed supremely protective form is to chant the Great Compassion Heart Dharani of Avalokiteśvara-ekadaśamukha,1000-armed, 11-faced Chenrezig Guanyin:

Great Compassion Dharani Sutra

Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva’s Vast, Perfect, Unimpeded, Great-Compassionate Heart Dharani Sutra
Tsin Sau Tsin Ngarn Gwun Syde Yarm Poe Sard Gworng Dhye Yiun Moon Moe Ngoy Dhye Bey Sum Tor Lor Ney Ging
Qian Shou Qian Yan Guan Shi Yin Pu Sa Guang Da Yuan Man Wu Ai Da Bei Xin Tuo Luo Ni Jing

Avalokitesvara Bodhisattva is also known as: Contemplator of the World’s Sounds/Guan Shi Yin/Guan Zi Zai Bodhisattva
Translated during the Tang Dynasty by Shramana Bhagavat-dharma from west India.

Thus I have heard, once Sakyamuni Buddha was at Potalaka Mountain, in the treasure-adorned Way-place in Avalokitesvara’s palace, sitting on a precious Lion-Throne adorned in purity with countless multifarious Mani-jewels. Hundreds of precious streamers and banners were hanging all around.

At that time, the Tathagata, who was sitting on his throne, intending to explain a teaching of the Total-Retention Dharani, was along with innumerable Bodhisattva-Mahasattvas, whose names are: Dharani King Bodhisattva, Treasure King Bodhisattva, Bhaisajya-Raja(Medicine King) Bodhisattva, Bhaisajya-Samudgata(Medicine Superior) Bodhisattva, Avalokitesvara Bodhisattva, Maha-stamaprapta(Great Strength) Bodhisattva, Avatamsaka Bodhisattva, Great Sublime Bodhisattva, Precious Deposits Bodhisattva, Virtue Store Bodhisattva, Vajragarbha Bodhisattva, Akasagarbha(Space Store) Bodhisattva, Maitreya Bodhisattva, Samantabhadra(Universal Goodness) Bodhisattva, Manjusri Bodhisattva, and so on. Such Bodhisattva-Mahasattvas are all great Dharma-Princes who had been empowered through their crowns (Abhiseka).

The Buddha was also along with innumerable great Voice-Hearers (Sravakas), all of whom were practicing the tenth stage of Arhat, headed by Maha-Kasyapa;

He was also along with innumerable gods of Brahma-Heaven, headed by Sinza-Brahma;

Also along with Him were innumerable Gods of heavens of the desire realm, headed by Gopaka-God;

Also along with Him were innumerable four-guardian-gods, headed by Dhritarastra;

Also along with Him were innumerable gods, dragons, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, human beings, Amanusyas, headed by Heavenly Virtue great dragon king;

Also along with Him were innumerable goddesses of heavens of the desire realm, headed by Virginal Eye goddesses;

Also along with Him were innumerable Sunyatas(Gods of spaces), gods of rivers and oceans, gods of fountains and spring, gods of stream and pond, gods of herb, gods of forest, gods of houses, gods of water, gods of fire, gods of earth, gods of wind, gods of ground, gods of mountains, gods of rocks, gods of palaces, and so on.

They all came and gathered in the congregation.

At that time in the congregation, Avalokitesvara Bodhisattva secretly emitted his sacrosanct light, thereupon, the worlds in the ten directions, along with this three-thousand-great-thousand worlds system, were all illuminated and became golden. Heavenly palaces, palaces of dragons, and palaces of all gods were all shaken. Rivers, oceans, Iron-Ring Mountains (Cakravada-parvata), Sumeru Mountains, Earth Mountains, and black mountains were also shaken. The light of suns, moons, pearls, fire, and constellations all disappeared.

Witnessing this rare scene, Dharani King Bodhisattva was more surprised than ever before, so he arose from his seat, joined his palms and asked the Buddha with a Gatha(verse):

“Who achieved the Correct-Awakening today,
emitting such great bright light universally?
The worlds of the ten directions are all golden,
so do these three-thousand-great-thousand worlds.

Who attained the ultimate freedom today,
manifesting the rare great holy power?
Innumerable Buddha-Worlds are shaken,
so do palaces of dragons and gods.

Now the entire congregation is wondering,
not knowing whose power caused these.
Is he a Buddha, Bodhisattva, or great Voice-Hearer,
or a Brahman, demon, heavenly god, or Sakra?

We pray for the Bhagavan (World Honored One)’s Great Compassion,
to tell us the source of this great supernatural power.”

The Buddha told Dharani King Bodhisattva: “Virtuous man, you all should know that in this congregation there is a Bodhisattva-Mahasattva named Avalokitesvara, the Unrestricted One. He had achieved the Great Kindness and Great Compassion since uncountable Kalpas before, and he excels at practicing countless Dharani-Gates. In order to comfort and please all living-beings, he secretly emits such great sacrosanct power.

After the Buddha said that, Avalokitesvara Bodhisattva arose from his seat, tidied up his clothes, joined his palms towards the Buddha and said:

“Bhagavan, I have a mantra of Great-Compassionate Heart Dharani and now wish to proclaim it, for comforting and pleasing all living beings; for healing all illness; for living beings to attain additional lifespan; for living beings to gain wealth; for extinguishing all evil karma and weighty sins; for keeping away from hindrance and disasters; for producing merits of all White (pure) Dharmas; for maturing all virtuous-roots; for overcoming all fears; for fulfilling all good wishes. Bhagavan, please be merciful and allow me to speak.”

The Buddha said: “Virtuous man, you have great kindness and great compassion, in order to comfort and please all living beings, you wish to speak the holy mantra, it is the proper time now, please speak it soon, the Tathagata approves and rejoices it, and so do all Buddhas.”

Avalokitesvara Bodhisattva then said to the Buddha: “Bhagavan, I remember that countless billions of kalpas ago, a Buddha, whose name was Thousand Rays King Stillness Thus Come One, appeared in the world. Because of his mercy and mindfulness towards me and all living beings, that Buddha, the World Honored One spoke this Vast, Perfect, Unimpeded, Great Compassionate Heart Dharani, rubbed my crown with his golden hand and said: ‘Virtuous man, you should hold this heart-mantra to give great benefit and happiness to all living beings in the future evil age.’ At that time I was just at the first Bhumi(stage of Bodhisattva), right after hearing this mantra, I exceeded the eighth Bhumi. At that time, as my heart was joyful, I vowed: ‘If I will be able to give benefit and happiness to all living beings in the future, let me have one thousand hands and one thousand eyes immediately.’ Instantly after the vow, I got fully one thousand hands and one thousand eyes on my body, then, the grounds of the worlds of the ten directions quaked in six ways, thousands of Buddhas of the ten directions emitted their light to my body and illuminated boundless worlds of the ten directions. From then on, from countless Buddhas and congregations, I have repeatedly heard, accepted and held this Dharani, and the joys were also repeatedly aroused from my heart, and made me greatly enthusiastic. Therefore, I transcended imperceptible births and deaths of countless billions of kalpas. Since then, I have always been reciting and holding this mantra, and have never forgotten it. Because of holding this mantra, I was always born by miraculous creation (nirmana) from lotuses in front of Buddhas, and have never been born from any womb.”

“If there are monks(Bhikshus), nuns(Bhikshunis), laymen(Upasakas), laywomen(Upasikas), pure youth and maidens who wish to recite and hold(keep reciting) this mantra, they should first arouse heir great merciful and compassionate hearts for all living beings, and follow me in making these vows:

(* The pronunciation of “Namo” is [na:mo:] in international phonetic symbols)

Namo great compassionate Avalokitesvara, May I quickly know all Dharmas;
Namo great compassionate Avalokitesvara, May I soon obtain the Wisdom Eye;
Namo great compassionate Avalokitesvara, May I quickly ferry all living beings (to the shore of liberation);
Namo great compassionate Avalokitesvara, May I soon obtain virtuous skillful means (to enlighten various living beings);
Namo great compassionate Avalokitesvara, May I quickly board the Prajna Boat;
Namo great compassionate Avalokitesvara, May I soon transcend the ocean of suffering;
Namo great compassionate Avalokitesvara, May I quickly achieve precepts, Samadhi and the Way;
Namo great compassionate Avalokitesvara, May I soon ascend the mountain of Nirvana;
Namo great compassionate Avalokitesvara, May I quickly dwell in the house of non-action;
Namo great compassionate Avalokitesvara, May I soon unite with the Dharma-Nature Body.

If I go towards the mountain of knives, the mountain of knives of itself breaks up;
If I go towards the boiling oil, the boiling oil of itself dries up;
If I go towards the hells, the hells of themselves disappear;
If I go towards the hungry ghosts, the hungry ghosts of themselves become full.
If I go towards the Asuras, their evil thoughts of themselves are tamed.
If I go towards the animals, they themselves attain great wisdom.”

“After making these vows, recite my name(Namo Avalokitesvara Bodhisattva) with the deep-felt sincere heart, also recite single-mindedly the name of my teacher — Amitabha Tathagata(Namo Amitabha), then recite this mantra, 5 times or more in a day, to remove from the body the weighty sins of births and deaths accumulated in hundreds of thousands of billions of kalpas.”

Avalokitesvara Bodhisattva then said to the Buddha: “Bhagavan, if humans or gods recite and hold the phrases of the Great Compassion Dharani, when they are about to die, all the Buddhas of the ten directions will come to receive them with their hands, and they will be reborn in whichever Buddha-World according to their wishes.”

Avalokitesvara Bodhisattva continued to say to the Buddha: “Bhagavan, Should any living being who recites and holds the holy mantra of Great Compassion fall into the three evil paths, I vow not to achieved the Correct-Awakening.

Should any living being who recites and holds the holy mantra of Great Compassion not be reborn in any Buddha-World, I vow not to achieve the Correct-Awakening.

Should any living being who recites and holds the holy mantra of Great Compassion not obtain unlimited Samadhis and eloquence, I vow not to achieve the Correct-Awakening.

Should any living being who recites and holds the holy mantra of Great Compassion not obtain whatever he seeks in his present life, then it cannot be called the Dharani of the Great Compassionate Heart, unless it is used by those who are not virtuous or not completely sincere.

If a woman dislikes her female body and wishes to become a male, if she recites the phrases of the Great Compassion Dharani but can not change from a female to a male, I vow not to achieve the Correct-Awakening. However, if she arouses even a slightest doubt, her wish will not be satisfied.

If any living being usurps the drinks, foods, or possessions of Sanghas (group of monks), even though one thousand Buddhas appear in the world, he will not get to repent and reform. Even if he repents, his sins will not be eliminated. But now, by reciting this Great Compassion holy mantra, his sins will be eliminated. If anyone usurps, eats, or uses the drinks, foods, or possessions of Sanghas, he must repent to teachers of the ten directions to eliminate his sins. Now, when he reties this Great Compassion Dharani, the teachers of the ten directions will come to bear witness, and then all his weighty sins and hindrances will be eliminated.

All evil karma and weighty sins such as the ten evil deeds, the five rebellious sins, slandering people, slandering the Dharmas, breaking the Abstinent-precepts (*), breaking other precepts, destroying stupas (holy towers), wrecking temples, stealing properties of Sanghas, and profaning Brahma (pure) practices, can be completely eliminated (by reciting this Dharani), except this: if one has doubts about this Dharani, then even his small sins and light karma cannot be eliminated, not to mention the weighty sins. Although the weighty sins do not disappear immediately, the reciting can still be the cause of Bodhi in the future.”

(* Abstinent-precepts: The precepts of Tzie/Zhai. To observe these precepts, one must:
1. eats only vegetarian food;
2. takes only one meal before noon each day, eating after noon is prohibited;
3. also keeps the five basic precepts: no killing, no stealing, no sexual misconduct, no false speech, no consumption of alcohol.)

Avalokitesvara Bodhisattva continued to say to the Buddha:
“People and gods who recite and hold the Great Compassionate Heart Dharani will obtain fifteen kinds of good birth and will not suffer fifteen kinds of bad death. The bad deaths are:

1. They will not die of starvation or poverty;
   2. They will not die from having been yoked, imprisoned, caned or otherwise beaten;
   3. They will not die at the hands of hostile enemies;
   4. They will not be killed in military battle;
   5. They will not be killed by tigers, wolves, or other fierce beasts;
   6. They will not die from the venom of poisonous snakes, black serpents, or scorpions;
   7. They will not drown or be burned to death;
   8. They will not be poisoned to death;
   9. They will not be killed by mediumistic insects;
   10. They will not die of madness or insanity;
   11. They will not be killed by landslides or falling trees;
   12. They will not die of nightmares sent by evil people;
   13. They will not be killed by deviant spirits or evil ghosts;
   14. They will not die of evil illnesses that bind the body;
   15. They will not commit suicide;

Those who recite and hold the Great Compassion Holy Mantra will not suffer any of these fifteen kinds of bad death and will obtain the following fifteen kinds of good birth:

1. Their place of birth will always have a good king;
   2. They will always be born in a good country;
   3. They will always be born at a good time;
   4. They will always meet virtuous friends;
   5. The organs of their body will always be complete;
   6. Their hearts of Way(Bodhi) will be pure and mature;
   7. They will not violate the prohibitive precepts;
   8. All their relatives will be kind and harmonious;
   9. They will always have the necessary wealth and goods in abundance;
   10. They will always obtain the respect and help of others;
   11. Their possessions will not be plundered;
   12. They will obtain everything they seek;
   13. Dragons, gods, and good spirits will always protect them;
   14. In the place where they are born they will see the Buddha and hear the Dharma;
   15. They will awaken to the profound meaning of that Proper Dharma which they hear.

Those who recite and hold the Great Compassionate Heart Dharani will obtain these fifteen kinds of good birth. All gods and people should constantly recite and hold it without laziness.”

After saying that, Avalokitesvara Bodhisattva joined his palms and stood upright in front of the congregation, aroused his great compassionate heart for all living beings, smiled and in this way spoke the Sacrosanct Wonderful Phrases of the Vast, Perfect, Unimpeded, Great Compassionate Heart Great Dharani. The Dharani is:

Namo ratna-trayaya
Namo ariya-valokite-svaraya
Bodhi-sattvaya Maha-sattvaya Maha-karunikaya
Om sarva rabhaye sudhanadasya
Namo skritva imam
arya-valokite-svara ramdhava
Namo narakindi hrih Maha-vadha-sva-me
Sarva-arthato-subham ajeyam
Sarva-sata Namo-vasat Namo-vaka mavitato
Tadyatha
Om avaloki-lokate-karate-e-hrih Maha-bodhisattva
Sarva sarva
Mala mala
Mahi Mahi ridayam
Kuru kuru karmam
Dhuru dhuru
vijayate Maha-vijayati
Dhara dhara dhrini
svaraya cala cala
Mama vimala muktele
Ehi ehi sina sina
arsam prasari
visva visvam prasaya
Hulu hulu mara
Hulu hulu hrih
Sara sara Siri siri Suru suru
Bodhiya Bodhiya Bodhaya Bodhaya
Maitreya narakindi dhrish-nina bhayamana svaha
Siddhaya svaha
Maha siddhaya svaha
Siddha-yoge-svaraya svaha
Narakindi svaha
Maranara svaha
sira simha-mukhaya svaha
Sarva maha-asiddhaya svaha
Cakra-asiddhaya svaha
Padma-kastaya svaha
Narakindi-vagalaya svaha
Mavari-sankharaya svaha
Namo ratna-trayaya
Namo arya-valokite-svaraya svaha
Om Sidhyantu mantra padaya svaha

When Avalokitesvara Bodhisattva finished speaking this mantra, the earth shook in six ways. The heavens rained down precious flowers, which fell in colorful profusion. All the Buddhas of the ten directions were delighted, while the heavenly demons and Exterior-paths practitioners were so frightened that their hair stood on end. Everyone in the congregation achieved different fruitions, including the fruitions of stream-enterer (srota-apanna), once-returner (sakrd-agamin), non-returner (Anagamin), and Arhat; others achieved the first Bhumi(stage of Bodhisattva), the second Bhumi, the third, fourth, fifth …… up to the tenth Bhumi. Innumerable living beings aroused the Bodhi-Heart (The resolve to save all living beings and help them to achieve the Correct Awakening).

Then the great Brahma heavenly king arose from his seat, tidied up his clothes, joined his palms respectfully, and said to Avalokitesvara Bodhisattva: “How virtuous, Mahasattva! I had attended innumerable Buddha-Congregations and heard myriads of Dharmas and Dharanis, but never before had I heard such Sacrosanct Wonderful Phrases of the Unimpeded Great Compassionate Heart’s Great Compassion Dharani. Mahasattva, please tell us the feature and characteristics of this Dharani, all of us will be pleased to know that.”

Avalokitesvara Bodhisattva told the Brahma king: “For the convenience of benefiting all living beings, you have asked me this question. Now you listen carefully, and I will tell you in brief.”

Avalokitesvara Bodhisattva said: “It is the great merciful and compassionate heart, the impartial heart, the motionless heart, the unpolluted and unattached heart, the emptiness-observing heart, the respectful heart, the humble heart, the uncluttered heart, the non-view and non-grasping heart, and the uppermost Bodhi-Heart. You should know that such hearts are the feature and characteristics of this Dharani, you should practice according to them.”

Then the great Brahma king said: “We now know the feature and characteristics of this Dharani, from now on, we will recite and hold it and will never dare to forget or loss it.”

Avalokitesvara Bodhisattva said: “If any virtuous men or virtuous women, who recite and hold this holy Dharani, can arouse the vast Bodhi-Heart that vow to ferry all living beings to the shore of liberation, keep the Abstinent-precepts(*) bodily, arouse the heart of equality towards all living beings, keep reciting this Dharani without interruption, reside in a clean room, wash themselves clean, wear clean clothes, hang up streamers and light up lamps, make offerings with fragrances, flowers, vegetable foods of hundreds of tastes, make their hearts stay still at one place, do not think about others, and recite and hold this Dharani according to the Dharma, then, Sunlight Bodhisattva, Moonlight Bodhisattva and innumerable gods and immortals will come to bear witness and enhance the efficacy of their recitation.”

“At that time, I will illuminate them with a thousand eyes, and protect and support them with a thousand hands. From then on, they will be able to master all worldly literature, and will perfectly understand all Exterior-paths’ theories and sorceries, as well as the Veda Scriptures.”

“One who recites and holds this holy mantra can heal all the 84000 kinds of diseases of the world, without exception. He also can command all ghosts and spirits, vanquish heavenly demons, and tame all Exterior-paths practitioners.”

“If one is reading Sutras or practicing Dhyana (Zen) in a mountain or a wild field, and some mountain-spirits, various ghosts, demons, monsters or Devas come to disturb and make him unable to concentrate, recite this mantra once, then all those ghosts and spirits will be tied up.”

“If one can recites this Mantra in accord with Dharma and arouse merciful and compassionate heart towards all living beings, I will then command all virtuous gods, dragon kings, and Vajra Secret-Traces Divinities to always follow and guard him, never leaving his side, guarding him as their own eyes and lives.”

Then Avalokitesvara Bodhisattva said the Gatha:

“I command the Vajra Secret-Traces Knights: Ucchusma, Kundalin, Ankusa, and the eight clans’ powerful knight Shankara,
to guard the Mantra-holders constantly;

I command Mahesvaras, Narayana, Kumbhiraba and Kapila,
to guard the Mantra-holders constantly;

I command Pajis, Sahassakkhas, perfect-virtuous chebuds and Kimnaras,
to guard the Mantra-holders constantly;

I command Sajamahoras, Kumbhandas, Katabhutanas, and Banjras,
to guard the Mantra-holders constantly;

I command Bhipagara kings, and morality Vitasaharas,
to guard the Mantra-holders constantly;

I command Brahma king Sambra, the five clans of pure-abode heavens and Yamarajas,
to guard the Mantra-holders constantly;

I command Sakra Devanam indra, the Lord of the thirty-three heavens, Sarasvatis, and Vardhanas,
to guard the Mantra-holders constantly;

I command Dhritarastra king, Haritis, goddess and great strength gods,
to guard the Mantra-holders constantly;

I command Virudhaka king, Virupaksa king and Vaisravana king,
to guard the Mantra-holders constantly;

I command the Golden Peacock King, and the twenty-eight clans of great immortals,
to guard the Mantra-holders constantly;

I command Manibhadra, and Pancika-imperator Phalava,
to guard the Mantra-holders constantly;

I command Nanda, Upandanda, and the Sagara dragon-king Ibhra,
to guard the Mantra-holders constantly;

I command the Asuras, Gandharvas, Karunas, Kimnaras, and Mahoragas,
to guard the Mantra-holders constantly;

I command the gods of water, fire, thunder, lightning, Kumbhanda king and Pisacas,
to guard the Mantra-holders constantly;

“Those virtuous gods, dragon-kings and goddess, each along with 500 retinues of great-strength Yaksas, will always follow and guard the holders of the Great Compassion Holy Mantra. If the Mantra-holder dwells and sleeps alone in an uninhabited mountain or wilderness, those virtuous gods will guard him by turns to eliminate misfortunes. If the Mantra-holder loses his way deep in the mountain, because of reciting this Mantra, the virtuous gods and dragon-kings will transform themselves into virtuous people and tell him the correct way. If the Mantra-holder lacks water or requires fire in a mountain, forest, or wilderness, the dragon-kings will protect him by miraculously creating water and fire for him.”

Avalokitesvara Bodhisattva then said a misfortune-eliminating and refreshingly cool Gatha(verse):

“When walking in wilderness, mountain or marsh,
if encountering tigers, wolves, or other fierce beasts,
or snakes, spirits, demons, monsters, ghosts,
they will be unable to harm the Mantra-holder when they hear this Mantra;

When voyaging on river or sea,
poisoned dragons, flood dragons and Makaras,
Yaksas, Rakshas, fishes, and soft-shelled turtles,
will dodge when they hear this Mantra;

If besieged by battle arrays or robbers,
or being robbed by villains,
recite the Great Compassion Dharani sincerely,
those villains will show mercy and go back;

If one is imprisoned by government official,
jailed, chained and locked,
recite the Great Compassion Dharani sincerely,
the officer will show mercy and set him free;

If entered a house of a poisonous insects raising family in a wild way,
the family purpose to venom with drinks, foods or medicines,
recite the Great Compassion Dharani sincerely,
the poison will turn to nectar;

When a woman is giving birth to a child,
evil demons comes to obstruct the birth and causing suffering and oppressive pain,
recite the Great Compassion Dharani sincerely,
the demons will disperse, leaving a safe and comfortable birth;

If evil dragons or pestilence ghosts spread poison,
people are infected by pyrexia and about to die,
recite the Great Compassion Dharani sincerely,
diseases will be healed and lives of people will be lengthen;

If evil dragons or ghosts spread the tumescent diseases,
people suffer from carbuncles, sore, abscess, ulcer and bleeding,
recite the Great Compassion Dharani sincerely,
then spit three times to the abscesses and it will be cured.

If there are muddled and wicked living beings who aroused immoral minds,
causing hatred by sending nightmares, ghosts and curses to you,
recite the Great Compassion Dharani sincerely,
then the hexes and evil spells will return to its original senders.

When Dharma is about to disappear,
the world is evil, feculent and disordered,
poeple’s sexual desire are like raging fire,
their hearts are deluded and they confuse right and wrong.
They have adulteries behind their spouses,
and think of lust days and nights ceaselessly.
If they can recite the Great Compassion Dharani sincerely,
the fire of sexual desire will quench and the evil minds will extinguish.

If I glorify the effect and power of this Mantra in detail,
even one kalpa is not enough for the glorification.”

Then Avalokitesvara Bodhisattva told the Brahmas: “Recite this Mantra 5 times, use threads of 5 colors to tie knots, then recite the Dharani 21 times, tie 21 knots, wear it on neck. This Mantra has been spoken by previous 9.9 billions Ganges-river-sands Buddhas.

Those Buddhas spoke this Mantra for the practitioners who practice the six Perfections (Paramita) but have not yet fulfilled them, to make them succeed quickly;

For those who have not yet aroused Bodhi-Heart, to make them arouse their Bodhi-Heart quickly;

For Sravakas who have not yet achieved fruitions, to make them achieve fruitions quickly;

For all gods and supernatural persons in the three-thousand-great-thousand worlds, who have not yet aroused the unsurpassed Bodhi-Heart, to make them arouse the Bodhi-Heart quickly;

For all living beings who have not yet gained the root of faith in Mahayana, with the mighty holy power of this Dharani, their seeds of Mahayana and Dharma-buds will grow quickly; with the power of my expedients, mercy and compassion, all of their needs will be supplied.

For those living beings of the three evil paths, who live in the gloomy regions of the three-thousand-great-thousand worlds, when they hear this Mantra, they will all be free from suffering;

For Bodhisattvas who have not yet achieved the first Bhumi, to make them achieve quickly, and make them achieve even up to the tenth Bhumi, and even up to the Buddhahood, with the thirty-two marks and the eighty minor marks achieved naturally.

If a Voice-Hearer (Sravaka) once hears this Dharani pass by his ears, if he practices and writes this Dharani, and if he settles down with straightforward heart in accord with Dharma, then he will naturally achieve the four Sramana-fruits even if he does not seek for the fruitions.

Suppose all the mountains, rivers, cliffs, and oceans in the three-thousand-great-thousand worlds can be boiled; the Sumeru mountains and Cakravada-parvata mountains can be shaken, and grinded to dust, all living beings of that magnitude will arouse the unsurpassed Bodhi-Hearts [by the power of this Dharani].

If anyone prays for any wish in his present life, he should keep the Abstinent-precepts(*) and keep reciting this Dharani for 21 days, then his wishes will certainly be fulfilled. From the verge of the previous birth-and-death to the verge of the next birth-and-death, all his evil karmas will be cleaned up. In the three-thousand-great-thousand worlds, all the Buddhas, Bodhisattvas, Brahmas, Sakra Devanam-Indra (heavenly lord), the four guardian gods, divinities, immortals, and dragon-kings, will bear witness.”

(* Abstinent-precepts: The precepts of Tzie/Zhai. To observe these precepts, one must:
1. eats only vegetarian food;
2. takes only one meal before noon each day, eating after noon is prohibited;
3. also keeps the five basic precepts: no killing, no stealing, no sexual misconduct, no false speech, no consumption of alcohol.)

“If a human or heavenly being, who recites and holds this Dharani, baths in a river or a sea, the nearby living beings wet by his bath-water will have all their weighty sins cleaned and be reborn in pure-lands of other directions. They will be born through miraculous creation from lotuses, and will not undergo birth from wombs, moistures, or eggs. How much more so, for those who recite and hold this Dharani themselves!”

“If one who recites and holds this Dharani is walking, a wind blows his hair and clothes, then the living beings blown by the wind that previously touched the Mantra-holder will have all their heavy obstructions and evil karmas cleansed, will not continue to suffer from karmas of the three evil paths, and often be born in front of Buddhas. It should be known that the Mantra-holder’s blessings, virtues, and fruit-repayments will be unimaginable.”

“If the Mantra-holder says anything, no matter good or bad, it sounds like pure Dharma-sound to all heavenly demons, Exterior-paths practitioners, gods, dragons, ghosts, and spirits, thus they will respect the Mantra-holder as if he were a Buddha.”

“As to one who recites and holds this Dharani, we should know that he is a store of Buddha-bodies, because he is cherished by 9.9 billions Ganges-river-sands Buddhas;

We should know that he is a brilliant light store, because he is illuminated by the light of all Tathagatas;

We should know that he is a store of mercies and compassions, because he constantly saves living beings with this Dharani;

We should know that he is a wonderful-Dharmas store, because this Dharani includes all Dharani-Gates;

We should know that the he is a store of Dhyana and Samadhi, because hundreds of thousands of Samadhis often appear in front of him;

We should know that the he is an Empty Spaces store, because he constantly observes living beings with wisdom of emptiness;

We should know that the he is a store of intrepidities, because he is constantly guarded by dragons, gods, and virtuous gods;

We should know that the he is a Wonderful Language store, because the Dharani-Sound come from his mouth is uninterrupted;

We should know that the he is an Eternally-Abiding store, because the three-disasters and evil-kalpas cannot harm him;

We should know that the he is a Liberation store, because heavenly demons and Exterior-paths practitioners cannot detain him;

We should know that the he is a Medicine-King store, because he constantly heals living beings with this Dharani;

We should know that the he is a supernatural power store, because he can freely travel round the Buddha-Worlds.

The glorifications for the merits and virtues of the Mantra-holder are endless.”

“Virtuous men, if one tires of the sufferings of the world and seeks for happiness of long life, he should settle down in an unoccupied and clean place, make a pure Secure Boundary, recite this Dharani towards his clothing, water, foods, fragrances, or medicines for 108 times and then use them, then he will certainly gain a long life. If he can make a Secure Boundary, accept and hold the Dharani in accord with Dharma, then all things will be achievable.”

“The method of making a Secure Boundary is:

Recite the Dharani 21 times towards a knife, and then countermark the ground with the knife to make a boundary;

or recite the Dharani 21 times towards some clean water, and then sprinkle it around as the boundary;

or recite the Dharani 21 times towards some white mustard seeds, and then scatter them around to mark a boundary,;

or make a boundary by mental visualisation;

or recite the Dharani 21 times towards some clean ashes(of Incense) and use them to mark a boundary;

or recite the Dharani 21 times towards a five-colored thread and then make a closed circle on the ground with the threads as a boundary.

All of these will do.

If one can accept and hold the Dharani in accord with the Dharma, he will achieve the fruit naturally.”

“If anyone just hears the name of this Dharani, his weighty sins of births and deaths of countless kalpas will be eliminated, how much more so, of those who recite and hold this Mantra themselves! If anyone can know and recite this holy Mantra, we should know that he has already offered and sustained innumerable Buddhas and have widely planted his virtuous roots. If he can recite and hold the Dharani in accord with Dharma to relieve all living beings from sufferings, we should know that he is the one with the great compassionate heart, and will become a Buddha soon.”

“If he recites the Dharani for all living beings that he sees, make them hear the Dharani and make it become a cause of their achievement of Bodhi, then, his merits and virtues are immeasurable, boundless, and cannot be praised completely.”

“If he can, with pure sincerity, apply his heart to keep the Abstinent-precepts, repent the previous sins on behalf of all living beings, also repent his own various sins accumulated in countless past kalpas, keep reciting this Dharani and never allow the sound of recitation to be interrupted, then he will achieve the four Sramana-fruits in his present life; if he has excellent talent for Dharma (literally: sharp root) and masters the skillful means of Wisdom-Observing, then achieving the fruits of ten Bhumis is not difficult for him, not to mention those small worldly blessings. All his wishes will be fulfilled.”

“If he wishes to command ghosts, he should find a skull in the wild, wash it clean, set up a Mandala(altar) in front of a statue of Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva, and make offerings of multifarious fragrances, flowers, drinks, and vegetable foods. Do this day after day, then 7 days later, the ghost will appear and obey his orders.”

“If he wish to command the four guardian gods, he should recite towards a sandalwood and burn it, then he will achieve the goal – because the power of the Bodhisattva’s great compassionate vows are deep and weighty, and the power of this holy Dharani is mighty and vast.”

The Buddha told Ananda: “When there are catastrophes in a country, if the king of the country can manage state affairs according to correct laws, be liberal toward people and animals, not to do anybody an injustice, absolve people from blames, and for 7 days and 7 nights, keep both his body and his mind sincere and diligent, and in this way recite and hold this Great Compassionate Heart Dharani Holy Mantra, then all the catastrophes of his country will disappear, the five kinds of crops will be abundant and his people will live in peace and happiness.”

“If a country is being frequently invaded by enemies from other countries, people are unsafe and ministers are traitorous, pestilences are spreading everywhere, the rains and the droughts are unbalanced and unseasonable, or even the sun and the moon lost their accuracy, when such disasters come, the people should make a statue of Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva and set it facing the west, make offerings to it sincerely with fragrances, flowers, streamers, precious canopies, or vegetable foods and drinks of hundreds of tastes, and, for 7 days and 7 nights, if the king of the country can keep both his body and mind sincere and diligent, and in this way recite and hold the Sacrosanct Wonderful Phrases of this Dharani, then the foreign enemies will be tamed of themselves, they will return to their own countries and make no further disturbance. These countries will be in communication and will have friendly relations, the princes and officers will be loyal, the queen, the prince’s wife, and the maids will also be loyal to the king. Dragons, ghosts and spirits will protect this country, the rains will be seasonal, the fruits will be abundant, and the people will be happy.”

“If anyone in a family gets a serious evil disease, or if hundreds of monsters appear, or if ghosts, spirits, and demons deplete and demolish the family; or if some villains malign the family and plot to harm them; or if the members of the family are disharmonious, they should set up a Mandala(altar) in front of a statue of Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva, recite the name of Avalokitesvara Bodhisattva with their deep-felt sincere heart, and then recite this Dharani fully 1000 times, then all those misfortunes will disappear, the family will be peaceful forever.”

Ananda asked the Buddha: “Bhagavan, what is the name of this Mantra? How should we accept and hold it?”

The Buddha told Ananda: “This holy Mantra has many names, one of them is Vast, Great, Perfect, another is Unimpeded Great Compassion, another is Relieving Sufferings Dharani, another is Lengthening Life Dharani, another is Extinguishing Evil Destinies Dharani, another is Breaking Evil Karma Hindrances Dharani, another is Wish-Fulfilling Dharani, another is The Dharani Of The Freedom In Accord With The Heart, another is Quickly Exceeding The Upper Stages Dharani. Thus should you accept and hold it.”

Then Ananda asked the Buddha: “Bhagavan, what is the name of this Bodhisattva-Mahasattva, who is so good to teach us this Dharani?”

The Buddha said: “This Bodhisattva is called Avalokitesvara, the Unrestricted One, also called Nipping a Lariat, also called A Thousand Bright Eyes. Virtuous man, this Avalokitesvara Bodhisattva has unimaginable mighty and holy powers. Uncountable kalpas before, he had already been a Buddha named True Dharma Brightness Tathagata. Because of the power of his great compassionate vows, and in order to call upon all Bodhisattvas to comfort and please all living beings, he appears as a Bodhisattva. All of you, including the Bodhisattvas, Brahmas, Gods of the 33 heavens, dragons, and divinities, should show respect to him, do not despise him. All heavenly and human beings should constantly make offerings to him and recite his name absorbedly, then they will get infinite blessings and eliminate countless sins, and at the end of their lives, they will be reborn in the Pure Land of Amitabha Buddha.”

The Buddha told Ananda: “This holy Mantra spoken by Avalokitesvara Bodhisattva is true, real, and not false. If you wish to invite this Bodhisattva to come, recite the Mantra 21 times towards a Guggula Incense and burn it, then this Bodhisattva will come.”

“If being possessed by a soul of cat, find a dead cat’s skull, burn it to ashes, mix the ashes with clean soil, and then use them to shape a cat. In front of a statue of Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva, recite the Dharani 108 times towards a wrought iron knife, and then cut the model into 108 pieces with the knife. Recite once, cut once, and say his name once, then the cat’s soul will leave and never return.”

“If harmed by mediumistic insects(Gu), mix Karpura(Dragon Brain Incense) with a same bulk of Guggula Incense, add 1 bowl of Well-flower-water and decoct them into 1 bowl of decoction; when done, recite the Dharani 108 times towards the decoction in front of a statue of Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva, then take the decoction, the illness will be healed.”

(*[Note] Well-flower-water: the purest water from a well – each morning, the very first bucket of water from the well)

“If bitten by fierce snakes or scorpions, recite the Dharani 7 times towards some powder of dry gingers, apply the powder on the bite and they will be healed.”

“If someone plots to harm you because of hatred and resentment, you should find some clean soil, or flour, or wax, to shape the enemy’s body. In front of a statue of Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva, recite the Dharani 108 times towards a wrought iron knife, then cut the model into 108 pieces with the knife. Recite once and cut once and say his name once, and then burn up all 108 pieces. After that, the enemy will be happy, will respect you and will like to befriend you for his entire life.”

“If you have the eye-diseases of dimmed vision or blindness, or if your eyes are covered by a white haze or a red film, you should find a Haritaki fruit, an Amala fruit, and a Vihetaki fruit, and grind them into powder. During the grinding, you must guard their purity: do not be seen by women who have just given birth, or by pigs or dogs, and you should keep reciting a Buddha’s name, mix the powder with white honey or human milk. The human milk must be from a mother of a boy, not from mothers of girls. When the medicine is done, in front of a statue of Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva, recite the Dharani 1008 times towards the medicine, then apply it on the sick eyes for fully 7 days, stay in a quite room and do not be exposed to wind, then the eyes will recover, the white haze and red film will disappear, and the eyesight will be very clear.”

“If you are afflicted by recurrent fevers, recite the Dharani 21 times towards the skin of a tiger, panther, or a wolf, place the skin on your body and the fever will be healed. The skin of a lion is best.”

“If someone is bitten by a snake, get some earwax of that person, recite the Dharani 21 times towards the earwax, apply them on his sore, then it will be healed.”

“If an evil fever enters your heart, and it is so oppressive that makes you even wish to die, in this case, you should find a peach-glue as big as a normal peach, add 1 bowl of clean water and decoct them into a half bowl of decoction. When done, recite the Dharani 7 times towards the decoction, take them all, than the disease will be healed. The medicine should not be decocted by a woman.”

“If you are possessed by a ghost, recite the Dharani 21 times towards a Guggula incense and burn it to fume the nostrils, further, make 7 pills of Guggula each as big as a rabbit dung, recite the Dharani 21 times towards them and take them, then you will be cured. Be careful: do not drink alcohol, do not eat meat or the five-pungencies, and do not abuse others. If you find some Manahsila (realgar), mix it with white mustard seeds and YanSheng-salt, then recite the Dharani 21 times towards the mixture and burn it under the bed of the patient, then the possessing ghost will run away and not dare to stay.

(*[Note] The five-pungencies are: onions, leeks, garlic, chives or shallots)

“For deafness, recite the Dharani towards some sesame oil and drop the oil into ears, then the disease will be healed.”

“If someone is suffering from hemiplegias, his nose is blocked and his hands and feet cannot move because of apoplexy, you should mix some sesame oil with Green-wood-spice and decoct them, recite the Dharani 21 times towards the mixture, and rub it on the body, then the diseases will forever be healed. Another prescription: recite the Dharani 21 times towards some pure cow ghee, and rub it on the body, then the diseases will also be healed.”

“For dystocias, recite the Dharani 21 times towards sesame oil and apply on both the navel and the jade-gate of the woman who is giving birth, then there will be an easy birth.”

“If a baby dies in a pregnant woman’s womb, find one large Lerng(*) of hyssops, mix it with 2 bowls of clean water, and decoct them into 1 bowl of decoction. Recite the Dharani 21 times towards the decoction and let the woman take it, then the dead baby will come out, and the woman will not be in pain. If the placenta does not come out, let her take this medicine again and it will be fine.”

(* Lerng: a Chinese measurement)

“If you have a disease that your heart is often attacked by an unbearable pain, this is called Hidden Corpse Disease. Find a Fume-Land Incense with mature nipples, recite the Dharani 21 times towards it, chew and swallow it – no matter more or less. After some time, it will cause vomiting or diarrhoea, then the disease will be healed. Do not eat any of the five-pungencies, do not eat meat, and do not drink alcohol.”

“If burned by a fire, recite the Dharani 21 times towards some dung of black cows, apply them on the sores, the pain will be healed.”

“If one’s heart is being attacked by ascarids, recite the Dharani 21 times towards a half bowl of urine of a white horse and take it, then the disease will be healed. If the disease is serious, take more medicine up to 1 bowl, then the ascarids will come out like a linked rope.”

“For a Nail-sore, find some Ling-Sil-leaves, grind them and get the juice, recite the Dharani 21 times towards the juice, apply the juice to the sore, pull the sore out by the root and it will be healed immediately.”

“If one’s eyes were bitten by flies, find some new dung of donkey, filter it and get the liquid, recite the Dharani 21 times towards the liquid, drop it into the eyes when lying on the bed at night, then the disease will be healed.”

“For bellyaches, mix Well-flower-water with YanSheng-salt to make 21 pellets, recite the Dharani 21 times towards them, take half a bowl of the medicine, then the disease will be healed.”

“For red-eyed diseases, or neoplasms in eyes, or cataracts, find some leaves of Chinese-wolfberry (Gau-Gey), grind them and get their juice, recite the Dharani 21 times towards the juice, soak a bronze copper coin in the juice overnight, recite the Dharani towards it 7 more times, drop the juice into the eyes, then the disease will be healed.”

“If someone is afraid and not peaceful at night, and he may even be frightened when entering or leaving a house, he should make a rope with white threads, recite the Dharani 21 times towards it, tie it into 21 knots, and wear it on his neck, then the fear will disappear. Not only will his fear disappear, his sins will also be eliminated.”

“If some unexpected calamities come to your household, find a guava branch, cut it into 1008 segments, smear some ghee and honey on both ends of them, recite the Dharani once and burn one segment, burn up all 1008 segments in this way, then all calamities will disappear. This must be done in front of a Buddha.”

“If you recite the Dharani 21 times towards a white flagleaf and tie it to your right arm, you will always win others in all fighting places and debating places.”

“If you find some leaves and branches of Sami(*), cut them into 1008 segments, smear some true-cow-ghee and white-honey-cow-ghee on both ends of them, recite the Dharani once towards each segment and burn it, and burn up all 1008 segments in this way. Do this 3 times each day, 1008 times each time, for 7 days, then you, as a Mantra-master, will realize the Through-Wisdom of yourself.”

(* Sami: Chinese wolfberry / medlar)

“If you wish to tame powerful ghosts or spirits, find some Wood-Wan-Tzee, recite the Dharani 49 times towards them, smear some ghee and honey on them, and burn them up. This must be done in front of a statue of Great Compassionate Avalokitesvara Bodhisattva.”

“If you put 1 large Lerng of bezoar(Cow yellow) into a lapis-lazuli bottle, then put the bottle in front of a statue of Great Compassionate Avalokitesvara Bodhisattva, recite the Dharani 108 times toward it, apply the bezoar on your body and dot it on your forehead, then all gods, dragons, ghosts, spirits, human and non-human beings will be pleased.”

(* Lerng: A Chinese measurement)

“If being chained and locked, find some dung of white pigeons, recite the Dharani 108 times towards them, smear them on your hands and rub the chains and locks, then the chains and locks will open of themselves.”

“If a husband and wife have a disharmonious relationship and their situation is like that of water and fire, find some feathers of the tail of mandarin ducks, in front of a statue of Great Compassionate Avalokitesvara Bodhisattva, recite the Dharani 1008 times towards the feathers and let the couple wear them, then the couple will be delightful, and will love and respect each other unto the end of their lives.”

“If the seeds and fruits in your farm are being eaten by insects, find some clean ashes, or clean sands, or clean water, recite the Dharani 21 times towards them, sprinkle them around the farm and the seedlings, then the insects will quit. If you sprinkle some Mantra-water on the fruit trees, the insects will not dare to eat the fruits.”

The Buddha told Ananda: ”
For richness, treasures, or various valuables and necessities, use the Wish-Fulfilling Pearl Mudra(gesture).

For seeking stable life in various unstable situations, use the Pasa(lasso / lariat) Mudra.

For various diseases in abdomen, use the Precious Bowl Mudra.

For vanquishing all demons, monsters, ghosts, and spirits, use the Precious Glave(double edge sword) Mudra.

For vanquishing all heavenly demons and deities, use the Vajra Mudra.

For taming all enemies, use the Vajra Pestle Mudra.

For eliminating all fears in any situation, use the Fearless-Giving (Abhayam-dada) Mudra.

For healing dim eyes, use the Sun-Quintessence Mani Mudra.

If one has a disease caused by the poison of heat and seeks for refreshing coolness, he should use the Moon-Quintessence Mani Mudra.

For high positions and promotions, use the Precious Bow Mudra.

For meeting all virtuous friends as soon as possible, use the Precious Arrow Mudra.

For healing various diseases on one’s body, use the Willow Branch Mudra.

For eliminating evil obstacles and misfortunes of one’s body, use the White Whisk Mudra.

For good harmony among all relatives, use the Precious Vase Mudra.

For evading all tigers, wolves, jackals, panthers, and other fierce beasts, use the Shield Mudra.

For always resting in peace and avoiding being imprisoned, use the Axe-Tomahawk Mudra.

For commanding men and women, use the Jade Bracelet Mudra.

For various merits and virtues, use the White Lotus Mudra.

For rebirth in pure lands of the ten directions, use the Blue Lotus Mudra.

For great wisdom, use the Precious Mirror Mudra.

For personally meeting all Buddhas of the ten directions, use the Purple Lotus Mudra.

For underground precious deposits, use the Precious Box Mudra.

For achieving the Way(Tao) of immortals, use the Five Colored Cloud Mudra.

For rebirth in Brahma heaven, use the Bath Bottle Mudra.

For rebirth in heavenly palaces, use the Red Lotus Mudra.

For vanquishing traitors of other places, use the Precious Halberd Mudra.

For summoning all virtuous heavenly gods, use the Precious Trumpet Shell Mudra.

For commanding all ghosts and spirits, use the Skull Staff Mudra.

For the Buddhas of the ten directions coming to receive you with their hands quickly, use the Prayer Beads Mudra.

For achieving all superior wonderful Brahma sounds, use the Precious Bell Mudra.

For the ability of eloquent, clever, and wonderful speech (mouth karma), use the Precious Seal Mudra.

To be constantly guarded by virtuous gods and dragon kings, use the Kusinagara Iron Hook Mudra.

For mercifully sheltering and protecting all living beings, use the Tin Staff Mudra.

For making all living beings always respect and love each others, use the Joining Palms Mudra.

For always being reborn beside Buddhas for all lifetimes, use the Nirmana(Miraculously Created) Buddha Mudra.

To be always reborn in the palaces of Buddhas for all lifetimes, and never be born from a womb, use the Nirmana-Palace Mudra.

For eruditeness, use the Precious Sutra Mudra.

If you wish that from your current incarnation(lifetime) to the incarnation that you are a Buddha, you will never retrogress from or lose the Bodhi-Heart, use the Non-retrogression Gold Wheel Mudra.

If you wish that the Buddhas of the ten directions will come quickly to rub your summit and award you the mark of future Buddhahood, use the Summit Nirmana Buddha Mudra.

For fruits, melons, and various crops, use the Grape Mudra.

There are thousands of such requesting Mudras, now I have just briefly said some of them.”

Sunlight Bodhisattva then spoke a great holy Mantra for those who accept and hold the Great Compassionate Heart Dharani to protect them:

“Namo Buddha Kunami, Namo Dharma Mahadi, Namo Sangha Tayeni, DhriBhuBhi Sattva Yam Namo”

“This Mantra can extinguish all sins, and can evade demons and natural disasters. If one can recite the Dharani once and bow to the Buddhas once, 3 times daily, recite the Dharani and bow to the Buddhas, then in his next lifetime, he will gain the delightful fruit-repayment that all of his facial features are handsome.”

Moonlight Bodhisattva also spoke a Dharani to protect practitioners:

“Sumdhidi Tusuza Ahjamidi Uduza SumKiza Bolaidi Yemijaza Uduza Kuladiza Kimoza Svaha”

(* in the above sentence, the ‘z’ should be pronounced as [tz])

“Recite this Mantra five times, making a Mantra-Rope with five colored threads, and wear it on where it is sore. This Mantra had been spoken by the previous 40 Ganges-river-sands Buddhas, now I also speak it, for supporting all practitioners, for eliminating all obstacles and calamities, for healing all serious diseases and relieving all sufferings, for accomplishing all virtuous Dharmas, for eliminating all fears.”

The Buddha told Ananda: “You should accept and uphold this Great Compassion Dharani with a deeply pure heart, spread it abroad widely throughout Jambudvipa and never allow it to be lost. This Dharani can greatly benefit all living beings of the Three Realms of Transmigrations, all living beings suffering from diseases can use this Dharani to heal their diseases. Even a withered tree can grow new branches, flowers and fruits when someone recites this great holy Dharani towards it. Thus, it is impossible that any diseases of sentient and conscious beings cannot be healed by this Dharani.”

“Virtuous man, the mighty and sacrosanct power of this Dharani is unimaginable, is unimaginable, and one will never be able to fully praise it. If one has not extensively planted virtuous roots since the long distant past, he is not able to hear even the name of this Dharani, much less that he could see it. All of you in this congregation — the gods, human beings, dragons, spirits, should accordingly rejoice when hearing my praise. Slandering this Dharani is equal to slandering those 9.9 billion Ganges-river-sands Buddhas.

If anyone doubts, or disbelieves this Dharani, we should know that he loses great benefits forever. For billions of kalpas, he will constantly fall into the evil categories (of hell beings, hungry ghosts, and animals) and unable to escape; he will always be unable to see the Buddhas, unable to hear the Dharmas, and unable to see the Sanghas.”

After hearing the Buddha praise this Dharani, the whole congregation — the Bodhisattva-Mahasattvas, Vajra Secret-Traces Divinities, Brahmas, Sakra, gods, the four heavenly kings, dragons, ghosts, and spirits, were all delighted, they accepted the teaching respectfully and started practicing it. [1]

NOTES

[1] Great Compassion Dharani Sutra, Source Buddhism.org/sutras — translated into English by Silfong Tsun

[2] Parable of the Jewel in the Robe, Lotus Sutra, as quoted (in synopsis form) from Lotus Happiness website: https://lotus-happiness.com/seven-parables-of-the-lotus-sutra/

Guanyin is often referred to as the “most widely beloved Buddhist Divinity.”[2] Why? Because Her love is unconditional, all-embracing, and She will never cease her merciful activity until all beings are rescued from Samsara’s suffering. So all-encompassing is Her compassion that she appears in at least 108 forms — male, female, wrathful, peaceful, two-armed or multi-armed — all are the faces of compassion.

Guanshiyin Bodhisattva — Compassion embodied

Guanshiyin Bodhisattva’s popularity and forms eclipse any dualistic attempts to define Her/Him. Venerable Master Hsuan Hua explains why it is so difficult to define the embodiment of compassion:

“In Buddhism, he appears as a Bodhisattva; in other religions he often appears clad in white robes. In Christianity, he is the Holy Mother; he appears as the Holy Mother to teach and transform a certain category of beings … He fills empty space and pervades the Dharma Realm; he is in every place and yet not in any place. He appears according to what kind of body is needed to save each particular category of beings… Guanshiyin Bodhisattva is not necessarily male or female… These are the endless miraculous functions and inconceivable states of Guanshiyin Bodhisattva.”[5]

Her/his most famous form, as 1000-armed, 11-faced Guanyin Avalokiteshvara —known as Avalokiteśvara-ekadaśamukha —  iconic of the “many faces of Compassion, associated with her most popular and famous Dharani (chanted in the video below by Buddha Weekly’s volunteers!).

This form combines all the forms of Guanyin Avalokiteshvara into one — with 1000 symbolic arms reaching out to help all beings who are suffering or need protection. Chanting his most famous Dharani (from Sutra, no empowerment required) is a fast way to invoke his/her blessing and protection

The “Star” of Buddhism

Buddhism is not about personalities, ego and popularity — but if there was a “popularity contest” — Guanyin (Kuan yin, Guanshiyin, Kuanyin, Avalokiteshvara, Kannon) would undoubtedly have the biggest devotional fan base.

It’s a terrible metaphor, but it illustrates Her/His unrivaled compassionate activity in our suffering world. Guanyin’s hit song would be the Heart Sutra. And, just to demonstrate her all-inclusive compassionate nature, she appears on stage as female or male (hence the Her/His above), and countless forms: Holy savior, compassionate Bodhisattva, active Protector, 1000-armed miracle — and even ferocious or wrathful.

Buddha Weekly documentary on how Guanyin saves from the 10 great fears and dangers:

No representation of Enlightenment is more loving or compassionate. No Bodhisattva is more active. The great Mahayana Vehicle — that rescue vehicle that hopes to rescue all suffering beings, not just a few — is exemplified in Avalokiteshvara Guanyin. The two most important concepts in Mahayana Buddhism are Compassion and Wisdom — and Guanyin embraces both.

All-Embracing Love

Robert Thurman explains why Avalokiteshvara is so popular around the world: “…in a sense, Avalokiteshvara is even more than a buddha. After attaining buddhahood, he voluntarily returned to the way of a bodhisattva in order to lead all beings to buddhahood.” [3]

Symbolically, Guanyin Avalokiteshvara appears as both male and female: male representing compassion and female representing compassion. Her power is so all-embracing and loving, that she manifests in endless ways to help us.

Guanyin Avalokeshvara does not ask for devotion, nor require it, but her all-embracing Metta and Karuna (Love and Compassion) make her among the most loved face of Enlightenment.

One way to feel the compassionate love and power of Guanyin is to chant Namo Guanshiyin Pusa (Pusa means Bodhisattva):

Feel the love

Whoever simply looks at her loving, gentle face — even a non-Buddhist — feels instant love, warmth, and peace. Simply that. Gaze upon the loving face of any of her peaceful representations. It’s a proven method for relaxation and stress-reduction. [See this feature>>]

Even her descriptive titles are soothing and inspiring:

Goddess of Mercy (A title given Her by Christian Jesuit missionaries in China.)

She Who Hears the Cries of the World (More or less a translation of Her name.)

The Lord Who Looks in Every Direction

Bodhisattva of Compassion

Guanyin: Right Dharma Brightness

So perfect is Guanyin that she also arises in the Daoist pantheon and a key figure of worship. How, then, can we define the undefinable? Venerable Hsuan Hua, in a Dharma talk, explains:

” Guanshiyin Bodhisattva already became a Buddha a long time ago, by the name of Right Dharma Brightness. He simply appears as a Bodhisattva in order to teach and transform living beings…

“Guanshiyin Bodhisattva uses kindness, compassion, joy, and giving to save all living beings. He saves beings from the seven difficulties, responds to two kinds of seeking, has fourteen kinds of fearlessness, speaks Dharma in nineteen ways, and has thirty-two response bodies.”

Guanyin Appears in Countless Forms

In the Lotus Sutra, Avalokiteshvara is described as the Bodhisattva who can take any form, including all Gods, Buddhas, and Heavenly Beings, or even humans or animals. Of the thirty-three manifestations of Guanyin listed in the Lotus Sutra, seven are female. From the sutra:

“The Buddha said to Bodhisattva Inexhaustible Intent: “Good man, if there are living beings in the land who need someone in the body of a Buddha in order to be saved, Bodhisattva Perceiver of the World’s Sounds immediately manifests himself in a Buddha body and preaches the Law for them. If they need someone in a pratyekabuddha’s body in order to be saved, immediately he manifests a pratyekabuddha’s body and preaches the Law to them. If the need a voice-hearer to be saved, immediately he becomes a voice-hearer and preaches the Law for them. If they need King Brahma to be saved, immediately he becomes King Brahma and preaches the Law for them. If they need the lord Shakra to be saved, immediately he becomes the lord Shakra and preaches the Law for them. If they need the heavenly being Freedom to be saved, immediately he becomes the heavenly being Freedom and preaches the Law for them. If they need a great general of heaven to be saved, immediately he becomes a great general of heaven and preaches the Law for them. If they need Vaishravana to be saved, immediately he becomes Vaishravana and preaches the Law for them. If they need a petty king to be saved, immediately he becomes a petty king and preaches the law for them.”

Where is Guanyin?

Venerable Master Hsuan Hua explains Guanyin is in every heart, in every home. More specifically, the Venerable teacher describes where we can find the loving Bodhisattva:

“Well, then, where does he come from? He fills empty space and pervades the Dharma Realm; he is in every place and yet not in any place. He appears according to what kind of body is needed to save each particular category of beings. He manifests in whatever physical form is appropriate to speak Dharma for beings; thus his identity is flexible. Guanshiyin Bodhisattva appears in the form of a Buddha to save those who are ready to become Buddhas. He appears as a Bodhisattva to save those who should become Bodhisattvas. He appears as a heavenly king to speak Dharma for beings in the heavens.”[5]

Thinking of Guanyin is Enough to Save Beings

In the Lotus Sutra, chapter 25, Buddha explains:

World-Honored One replete with wonderful features,
I now ask you once again
for what reason that Buddha’s son
is named Bodhisattva Perceiver of the World’s Sounds?
The honored One endowed with wonderful features
replied to Inexhaustible Intent in verse:
Listen to the actions of the Perceiver of Sounds,
how aptly he responds in various quarters.
His vast oath is deep as the ocean;
kalpas pass but it remains unfathomable.
He has attended many thousands and millions of Buddhas,
setting forth his great pure vow.
I will describe him in outline for you-
listen to his name, observe his body,
bear him in mind, not passing the time vainly,
for he can wipe out the pains of existence.
Suppose someone should conceive a wish to harm you,
should push you into a great pit of fire.
Think on the power of that Perceiver of Sounds
and the pit of fire will change into a pond!
If you should be cast adrift on the vast ocean,
menaced by dragons, fish and various demons,
think on the power of that Perceiver of Sounds
and the billows and waves cannot drown you!
Suppose you are on the peak of Mount Sumeru
and someone pushes you off.
Think on the power of that Perceiver of Sounds
and you will hang in midair like the sun!
Suppose you are pursued by evil men
who wish to throw you down from a diamond mountain.
Think on the power of that Perceiver of Sounds
and they cannot harm a hair of you!
Suppose you are surrounded by evil-hearted bandits,
each brandishing a knife to wound you.
Think on the power of that Perceiver of Sounds
and at once all will be swayed by compassion!
Suppose you encounter trouble with the king’s law,
face punishment, about to forfeit your life.
Think on the power of that Perceiver of Sounds
and the executioner’s sword will be broken to bits!
Suppose you are imprisoned in cangue and lock,
hands and feet bound by fetters and chains.
Think on the power of that Perceiver of Sounds
and they will fall off, leaving you free!
Suppose with curses and various poisonous herbs
someone should try to injure you.
Think on the power of that Perceiver of Sounds
and the injury will rebound upon the originator.
Suppose you encounter evil rakshasas,
poison dragons and various demons.
Think on the power of that Perceiver of Sounds
and then none of them will dare to harm you.
If evil beasts should encircle you,
their sharp fangs and claws inspiring terror,
think on the power of that Perceiver of sounds
and they will scamper away in boundless retreat.
If lizards, snakes, vipers, scorpions
threaten you with poison breath that sears like flame,
think on the power of that Perceiver of Sounds
and, hearing your voice, they will flee of themselves.
If clouds should bring thunder, and lightning strike,
if hail pelts or drenching rain comes down,
think on the power of that Perceiver of Sounds
and at that moment they will vanish away.
If living beings encounter weariness or peril,
immeasurable suffering pressing them down,
the power of the Perceiver of Sounds’ wonderful wisdom
can save them from the sufferings of the world.
He is endowed with transcendental powers
and widely practices the expedient means of wisdom.
Throughout the lands in the ten directions
there is no region where he does not manifest himself.
In many different kinds of evil circumstances,
in the realms of hell, hungry spirits or beasts,
the sufferings of birth, old age, sickness and death–
all these he bit by bit wipes out.
He of the true gaze, the pure gaze,
the gaze of great and encompassing wisdom,
the gaze of pity, the gaze of compassion–
constantly we implore him, constantly look up in reverence.
His pure light, free of blemish,
is a sun of wisdom dispelling all darknesses.
He can quell the wind and fire of misfortune
and everywhere bring light to the world.
The precepts from his compassionate body shake us
like thunder,
the wonder of his pitying mind is like a great cloud.
He sends down the sweet dew, the Dharma rain,
to quench the flames of earthly desires.
When law suits bring you before the officials,
when terrified in the midst of an army,
think on the power of that Perceiver of Sounds
and hatred in all its forms will be dispelled.
Wonderful sound, Perceiver of the World’s Sounds,
Brahma’s sound, the sea tide sound–
they surpass those sounds of the world;
therefore you should constantly think on them
from thought to thought never entertaining doubt!
Perceiver of the World’s Sounds, pure sage–
to those in suffering, in danger of death,
he can offer aid and support.
Endowed with all benefits,
he views living beings with compassionate eyes.
The sea of his accumulated blessings is immeasurable;
therefore you should bow your head to him!

The # 1 Hit: The Heart Sutra

Guanyin Avalokteshvara is mentioned in more Mahayana sutras than any other Enlightened Being.

In the hit song mentioned, The Heart Sutra — the “single most commonly recited, copied and studied scripture in East Asian Buddhism”[1] —   Guanyin teaches the “Perfection of Wisdom”:

Form is Emptiness. Emptiness is Form

Emptiness, not to be confused with nothingness, is anchored in Buddha’s doctrine of Dependent Origination. The Heart Sutra is a profound teaching that frees us from fear, and helps us understand the inter-connectedness of all beings.

Guanyin Avalokiteshvara is especially praised in The Lotus Sūtra (Sanskrit Saddharma Puṇḍarīka Sūtra), notably in the 25th Chapter. [See our feature Avalokiteshvara: delivering us from every danger, Chapter 25 of Lotus Sutra.]

In the Lotus Sutra, the merits of Avalokiteshvara are described in great detail, every possible danger listed, and how the Bodhisattva can save us. It is summarized in verse:

Perceiver of the World’s Sounds, pure sage—
to those in suffering, in danger of death,
He can offer aid and support.
Endowed with all benefits,
He views living beings with compassionate eyes.
The sea of his accumulated blessings is immeasurable;
therefore you should bow your head to him!

How to Ask for Guanyin’s Help

Thich Nhat Hanh explains how to awaken the energy of Avaolokiteshvara:

“Calling the name of Avalokiteshvara is one of the ways to awaken the energy of compassion in your heart.”

In the Lotus Sutra, Shakyamuni Buddha describes how to invoke the aid of the Compassionate Bodhisattva:

‘Hail to the Bodhisattva Perceiver of the World’s Sounds!’ And because they call his name, they are at once able to gain deliverance.

It’s literally that simple.

Praising the Loving One — Guanyin

The various ways to praise His/Her name are:

Sanskrit

• Namo Avalokiteshvara
• Various forms of Chinese (slight variants)
• Namo Gwan Yin Pu Sa
• Namo Kuanyin Pu Sa
• Namo Guan Yim
• Namo Kuan Yim
• Namo Kuan Yin

Other variants (Namo in all cases here is Sanskrit for simplicity)

• Namo Chenrezig  (Chenrezik Tibetan སྤྱན་རས་གཟིགས)
• Namo Gwan-eum (Korean: 관세음)
• Namo Kanzeon (観世音)  or Namo Kannon (観音)  (Japanese)
• Namo Kuan Im (Thai กวนอิม)
• Namo Quán Thế Âm (Vietnamese)
• Namo to the Bodhisattva Perceiver of the World’s Sounds! (English)

Mantra of Avalokiteshvara “Om Mani Padme Hum” chanted 108 times by the amazing Yoko Dharma with beautiful meditative images:

Mantras of Avalokiteshvara

Om Mani Padme Hum

[For a video chant of Om Mani Padme Hum see>>]

On aruri kya sowa ka

(Shingon)  in Japanese おん あるりきゃ そわか

Great Compassionate Dharani  of Avalokiteshvara-Edandashamukha in Sanskrit

(chanted in the video above!)

Namo Ratna Trayaya

Nama Arya Jyana

Sagara Vairochana

Byuhara Jaya Tathagataya

Arahate Samyaksam Buddhaya

Namah Sarwa Tathagate Bhyayh Arahatda Bhayh

Samyaksam Buddhe Bhayh

Namah Arya Awalokite

Shoraya Bohisatwaya

Mahasatwaya

Maha Karunikaya

Tatyata Om Dhara Dhara

Dhiri Dhiri

Dhuru Dhuru

Iti Wit Je Chalee Chalee

Purachale Purachale

Kusume Kusama Wa Re

Ili Mili Chiti

Jwala Mapanaya Soha

[For video chant version of the Great Compassion Mantra, see>>]

Guanyin’s Special Day

Each year, Guanyin’s compassionate activities is celebrated on the 19th day of the 6th Lunar month — traditionally the anniversary of the day Guan Shi Yin attained Buddhahood (Enlightenment.) [4]

Her sacred place is Mount Puo Tu [普陀山].

Other Sutras Featuring Avalokiteshvara

Although the Lotus Sutra is the first and best-known sutra honoring the compassionate Buddha, there are many others, including, of course, the Heart Sutras where he teaches his realizations on Shunyata (Emptiness). Some texts which mention Avalokiteśvara include:

• Avataṃsaka Sūtra
• Cundī Dhāraṇī Sūtra
• Eleven-Faced Avalokitesvara Heart Dharani Sutra
• Heart Sutra (Heart Sūtra)
• Longer Sukhāvatīvyūha Sūtra
• Lotus Sutra
• Kāraṇḍavyūhasūtra
• Karuṇāpuṇḍarīka sūtram
• Nīlakaṇṭha Dhāraṇī Sutra
• Śūraṅgama Sūtra

Other Sutras Featuring Avalokiteshvara

In the Kangyur there is the Sutra featuring the 108 names of Avalokiteshvara, starting with number one with the wrathful form of Guanyin, Hayagrivalokeshvara, or Hayagriva Avalokiteshvara. For a feature on Hayagriva, see>>

• Don’t miss our video documentary on Hayagriva on our Youtube channel here>>

Wrathful form of Hayagriva, documentary:

Other names of Guanyin Avalokiteshvara

Avalokiteshvara Guanyin is called by many names in different countries:

•    Cantonese: Gwun Yam or Gun Yam, also written as Kwun Yam in Hong Kong or Kun Iam in Macau.
•  Tibetan: Chenrézik (སྤྱན་རས་གཟིགས) Chenrezig, Chenresig
• Japanese, Guanyin is pronounced Kannon (観音), occasionally Kan’on, or more formally Kanzeon (観世音, the same characters as Guanshiyin)
•  Korean, Guanyin is called Gwan-eum (Korean: 관음) or Gwanse-eum (Korean: 관세음)
• Hokkien: Kuan Im (POJ: Koan-im) or Kuan Se Im (POJ: Koan-sè-im)
•  Khmer: Preah Mae Kun Si Im. (ព្រះម៉ែ គង់សុីអុិម). She is also called Preah Neang Kun Si Im (ព្រះនាង[princess] គង់សុីអុិម). The word “Preah” is God/Goddess and “Mae” is Mother
• Thai: Kuan Im (กวนอิม), Phra Mae Kuan Im (พระแม่กวนอิม; Phra Mae means “goddess”) or Chao Mae Kuan Im (Thai: เจ้าแม่กวนอิม; Chao Mae usually means “madam”, but in this terms, means “goddess”).
• Burmese:  Kwan Yin Medaw, literally meaning Mother Kwan Yin (Goddess Guanyin) (ကွမ်ယင်မယ်တော်).
• Vietnamese: Quan Âm or Quan Thế Âm.
• Indonesian: is Kwan Im or Dewi Kwan Im. She is also called Mak Kwan Im “Mother Guanyin”.
•    Malaysian Mandarin: GuanYin Pusa (GuanYin Bodhisattva), Guan Shi Yin Pusa (GuanYin Bodhisattva).
• Sinhala: Natha Deviyo (නාථ දෙවියෝ).
• Hmong, the name is Kab Yeeb.
• Nepali, the name is Seto Machindranath

NOTES

[1] McRae, John (2004), “Heart Sutra”, in Buswell, Jr., Robert E. (ed.), Encyclopedia of Buddhism, MacMillan

[2] Avalokteshvara feature on Britannica. https://global.britannica.com/topic/bodhisattva

[3] “Avalokiteshvara in Tibet”, Tricycle

[4] “Bodhisattva Guan Shi Yin’s Attainment of Buddhahood 觀世音菩薩成佛 – Purple Cloud”.

[5] Guanyin, Guanyin, Guanshiyin: Venerable Master Hsuan Hua http://www.cttbusa.org/dharmatalks/guanyin.htm

Around the world, millions of Mahayana Buddhists chant the Maha Karuna Dharani, the Great Compassion Mantra of Avalokitesvara (Chenrezig, Guanyin) — famous for its benefits of healing, protection and purification.

It is probably the second most chanted mantra, after Om Mani Padme Hum — which is a short mantra of Avalokitesvara. It is also among the most beautiful to listen to both in tonality and expression. Despite its intimidating length of 84 lines (there’s also a short version), which is long in terms of a Dharani or mantra, it is sung daily by many devoted followers of the Compassionate Buddha.

[Four video chanted versions of the Great Compassion Mantra in this feature.]

A Dharani is generally held to contain the essence of the entire Sutra in which it is cited, in this case the sutra of the Maha Karuna Dharani Sutra, but is not meant to be literally translated (even though we do so below.) It is meant to transform us at a more profound level than can be conveyed with simple words.

[For a feature story on the “The many faces of Compassionate Avalokiteshvara”, see here>>

Popular due to immeasurable benefits

Why is it so popular, aside from intrinsically lovely lyrics and beautiful musicality. For one, it is of immeasurable benefit to all sentient beings. It is the very core of Avalokiteshvara’s compassionate mission. The immediate benefits, as taught in sutra and commentaries, are: purification of negative karmas, protection and healing.

Aside from these immediate benefits, there are also unique benefits as taught in the sutra, which are equally immeasurable:

”Those who recite and hold the Mantra of Great Compassion (Da Bei Zhou) will not suffer any of these 15 kinds of bad death and will obtain the following 15 kinds of good birth:

1. They will always meet good friends.
2. They will always be born in a good country.
3. They will always be born at a good time.
4. Their place of birth will always have a good king.
5. Their family will be kind and harmonious.
6. Their heart will be pure and full in the way.
7. They will not violate the prohibitive precepts.
8. The organs of their body will always be complete.
9. They will obtain everything they seek.
10. They will always obtain the help and respect of others.
11. Their riches will not be plundered.
12. They will always have the necessary goods and wealth in abundance.
13. In the place where they are born, they will see the Buddha and hear the Dharma.
14. Dragons, gods, and good spirits will always protect them.
15. They will awaken to the profound meaning of that Proper Dharma which they hear.

“Those who chant and hold the Great Compassion Mantra will obtain these 15 kinds of good birth. All people and gods should constantly chant and hold it, without carelessness.” – Great Compassion Dharani Sutra.”

The Maha Karuna Dharani Sutra

The source of the mantra is the Maha Karuna Dharani Sutra. Shakyamui Buddha was at Potala mountain, when Avalokiteshvara rose from his seat, joined his palms and said:

“Bhagavan, I have a mantra of Great –compassionate Heart Dharani and now wish to proclaim it, for comforting and pleasing all living beings; for healing all illness; for living beings to attain additional lifespan; for living beings to gain wealth; for extinguishing all evil karma and weighty sins; for keeping away from hindrance and disasters; for producing merits of all pure Dharmas; for maturing all virtuous roots; for overcoming all fears; for fulfilling all good wished. Bhagavan, please be merciful and allow me to speak ”

[Full Sutra at the end of this feature.]

Different versions, languages and translations

It is most often sung or spoken in the original Sanskrit, rather than the available English, Thai, Vietnamese,  or Chinese translations.

The translations tend to be for those compelled to delve into the “word meanings”, but as always with mantra, the word meanings are not that important. Sankrit is a language of Holy syllables, where not just words are formed, but sacred sounds that have layers of meaning. For this reason, the Great Dharani Mantra should be chanted in Sanskrit.

Important Note: As pointed out by a diligent reader, the mantra often referred to as the Great Compassion Mantra (in popular videos and so on) is actually the Heart-dhāraṇī of Avalokiteśvara-ekadaśamukha — a very profoundly powerful and moving mantra. This is NOT the actual Great Compassion Mantra per the Sutras, but it is a great mantra of the Lord of Compassion Avalokiteshvara.

The “popular” but incorrectly named Dharani — usually labled Great Compassion Mantra , but actually the Heart-dhāraṇī of Avalokiteśvara-ekadaśamukha is:

नमो रतनत्रयाय, नमो आर्य ज्ञाना, सागरा, वैरोचना, व्यूहाराजय, तथागताय, अर्हते ,सम्यक सम् बुद्धाया।। नमो सर्व ताथगतेभ्य, अरहतेभ्य, सम्यक सम् बोधिभ्य। नमो आर्य अवलोखितेश्वराय,बोधिसत्वाय, महासत्तवाय महाकरुणिकाय। तद्यथा, ॐ धरा,धरा, धीरी, धिरी, धुरू धुरु, इतिवित्वी, ज्वले ज्वले, प्राजवले , प्राजवले कुसुमे कुसुमः धरे, इरि मिरी, चित्रेछ्ते चरम अपनाय, परमांसुत्त सत्व महाकरुणिका स्वाहा।।

The “actual” Great Compassion Mantra is cited from a different Sutra: Maha Karuna Dharani Sutra, which is available at the bottom of this feature in English.

The Great Compassion Dharani is significantly longer than the Heart-dhāraṇī of Avalokiteśvara-ekadaśamukha most often incorrectly labeled. Never-the-less the benefits of both Dharnis are significant and similar and they are both Dharanis of the Lord of Compassion Avalokiteshvara (Chenrezig in Tibetan.)

Animated Great Compassion Mantra with English translation:

The Great Compassion Mantra in transliterated Sanskrit

Namo Ratna Trayaya.

Namah Arya Avalokitesvaraya

Bodhisattvaya Mahasattvaya Mahakarunikaya

Sarva Bandhana Chedana Karaya .

Sarva Bhava Samudram Sosana Karana.

Sarva Vyadhi Prasamana Karaya.

Sarva Mrtyu Upa-Drava Viansana Karana .

Sarva Bhaye Su Trana Karaya.

Tasmat Namas – Krtva Idam

Arya Avalokitesvara Bhastinam Nilakantha

Pi Nama Hrdayam Avarta Isyami

Sarvartha-sadhanam Subham Ajeyam

Sarva Bhutanam Bhava Marga Visuddhakam

Tadyatha, Om Aloke Aloka-mati Lokati Krante.

He Hare Arya Avalokitesvara

Maha bodhisattva , He Boddhisattva , He

Maha bodhisattva , He Virya Bodhisattva

He Mahakarunika Smara Hradayam.

Hi Hi , Hare Arya Avalokitesvara Mahesvara Parama

Maitra-Citta Mahakarunika.

Kuru Kuru Karman

Sadhaya Sadhaya Vidyam.

Ni Hi , Ni Hi Varnam Kamam-Game .

Vitta-Kama Vigama.

Siddha Yogesvara .

Dhuru Dhuru Viryanti, Maha Viryanti .

Dhara Dhara Dharendresvara.

Cala Cala Vimala Amala Murte

Arya Avalokitesvara Jina Krsna Jata-Makuta

Valam Ma Pra-Lamba Maha Siddha

Vidya dhara.Vara Vara Maha Vara .

Bala Bala Maha Bala.

Cala Cala Maha Cala

Krsna-Varna Nigha Krsna – Paksa Nirghatana.

He Padma-Hasta Cara Cara Desa

Caresvara Krsna –Sarpa Krta Yajnopavita

Ehyehi Maha Varaha-Mukha,Tripura-Dahanesvara

Narayana Va Rupa Vara Marga Ari .

He Nilakantha , He Mahakara ,

Hala hala Visa Nir-jita Lokasya.

Raga Visa Vinasana.

Dvesa Visa Vinasana.

Moha Visa Vinasana

Huru Huru Mala, Huru Huru Hare, Maha Padmanabha

Sara Sara , Sri Sri , Suru Suru ,

Bhu ruc Bhu ruc

Buddhiya Buddhiya , Boddhaya Boddhaya

Maitri Nilakantha Ehyehi Vama

Shitha Simha-Mukha Hasa Hasa,

Munca Munca Mahattahasam Ehiyehi Pa

Maha Siddha Yogesvara

Bhana Bhana Vaco

Sadhaya Sadhaya Vidyam.

Smara Smaratam Bhagavantam Lokita

Vilokitam Lokesvaram Tathagatam Dadahi

Me Drasana Kamasya Darsanam

Pra-Hiadaya Mana Svaha.

Siddhaya Svaha.

Maha Siddhaya Svaha

Siddha Yogesvaraya Svaha

Nilakanthaya Svaha

Varaha-Mukhaya Svaha

Maha-dara Simha-Mukhaya Svaha

Siddha Vidyadharaya Svaha

Padma-Hastaya Svaha

Krsna-Sarpa Krta Yajnopavitaya Svaha

Maha Lakutadaharaya Svaha

Cakrayuddhaya Svaha

Sankha-Sabdani Bodhanaya Svaha

Vama Skandhadesa Shitha Krsnajinaya Svaha

Vyaghra-Carma Nivasanaya Svaha

Lokesvaraya Svaha

Sarva Siddhesvaraya Svaha

Namo Bhagavate Arya Avalokitesvaraya Bodhisattvaya

Maha Sattvaya Mahakarunikaya

Sidhyanthu Me Mantra-Padaya Svaha

Translation in English (See caution about translations above)

Namo great compassionate Avalokitesvara, May I quickly know all Dharmas;

Namo great compassionate Avalokitesvara, May I soon obtain the Wisdom Eye;

Namo great compassionate Avalokitesvara, May I quickly ferry all living beings (to the

shore of liberation);

Namo great compassionate Avalokitesvara, May I soon obtain virtuous skillful means (to enlighten various living beings);

Namo great compassionate Avalokitesvara, May I quickly board the Prajna (wisdom) Boat;

Namo great compassionate Avalokitesvara, May I soon transcend the ocean of suffering;

Namo great compassionate Avalokitesvara, May I quickly achieve precepts, Samadhi and the Way;

Namo great compassionate Avalokitesvara, May I soon ascend the mountain of Nirvana;

Namo great compassionate Avalokitesvara, May I quickly dwell in the house of non-action;

Namo great compassionate Avalokitesvara, May I soon unite with the Dharma-Nature Body.

If I go towards the mountain of knives, the mountain of knives of itself breaks up;

If I go towards the boiling oil, the boiling oil of itself dries up;

If I go towards the hells, the hells of themselves disappear;

If I go towards the hungry ghosts, the hungry ghosts of themselves become full.

If I go towards the demons, their evil thoughts of themselves are tamed.

If I go towards the animals, they themselves attain great wisdom.

Direct Translation of the Great Compassion Mantra

Adoration to the Almighty One.

Adoration to the noble Avalokitesvara, bodhisattva, the Great Compassionate One.

I continually adore the One who Dispels all Fears,

O noble Avalokitesvara, to You adoration, O Nilakantha.

I shall clearly sing the ‘heart’ dharani for the sake of all beings, for it is pure and serves all purposes for all beings, as it purifies the path of soul existence.

Therefore, Lord of Radiance, World-Transcending One.

Come, come, great bodhisattva, descend, descend. Bear in mind my heart-dharani.

Do, do the work in our souls.

Hold fast, oh Victor, oh Great Victorious One.

Hold on, hold on, oh Lord of the Dharani.

Move, move oh my immaculate image, come, come.

Destroy every poison.

Quick, bear in mind, quick, quick, descend, descend.

Enlightened being, O enlightened being, enlighten me, enlighten me. Oh merciful

My Lord, appear unto me. To You who sees our all, Namo. To the Great Lord, Namo. To the Great Lord in Yoga, Namo. To my Lord, Namo. To the Varaha*, Namo.

Adoration to the Triple Gem. Adoration to the noble Avalokitesvara bodhisattva, Namo.

Traditional chanting of Great Compassion Mantra:

FULL STURA BELOW

Great Compassion Dharani Sutra

(Maha Karuna Dharani Sutra)

Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva’s Vast, Perfect,

Unimpeded, Great-Compassionate Heart Dharani Sutra

(Tripitaka No. 1060)

Thus I have heard, once Sakyamuni Buddha was at Potalaka Mountain, in the treasureadorned

Way-place in Avalokitesvara’s palace, sitting on a precious Lion-Throne adorned

in purity with countless multifarious Mani-jewels. Hundreds of precious streamers and

banners were hanging all around.

At that time, the Tathagata, who was sitting on his throne, intending to explain a teaching

of the Total-Retention Dharani, was along with innumerable Bodhisattva-Mahasattvas,

whose names are: Dharani King Bodhisattva, Treasure King Bodhisattva, Bhaisajya-

Raja(Medicine King) Bodhisattva, Bhaisajya-Samudgata(Medicine Superior) Bodhisattva,

Avalokitesvara Bodhisattva, Maha-stamaprapta(Great Strength) Bodhisattva,

Avatamsaka Bodhisattva, Great Sublime Bodhisattva, Precious Deposits Bodhisattva,

Virtue Store Bodhisattva, Vajragarbha Bodhisattva, Akasagarbha(Space Store)

Bodhisattva, Maitreya Bodhisattva, Samantabhadra(Universal Goodness) Bodhisattva,

Manjusri Bodhisattva, and so on. Such Bodhisattva-Mahasattvas are all great Dharma-

Princes who had been empowered through their crowns (Abhiseka).

The Buddha was also along with innumerable great Voice-Hearers (Sravakas), all of whom

were practicing the tenth stage of Arhat, headed by Maha-Kasyapa;

He was also along with innumerable gods of Brahma-Heaven, headed by Sinza-Brahma;

Also along with Him were innumerable Gods of heavens of the desire realm, headed by

Gopaka-God;

Also along with Him were innumerable four-guardian-gods, headed by Dhritarastra;

Also along with Him were innumerable gods, dragons, Yakshas, Gandharvas, Asuras,

Garudas, Kinnaras, Mahoragas, human beings, Amanusyas, headed by Heavenly Virtue

great dragon king;

Also along with Him were innumerable goddesses of heavens of the desire realm, headed

by Virginal Eye goddesses;

Also along with Him were innumerable Sunyatas(Gods of spaces), gods of rivers and

oceans, gods of fountains and spring, gods of stream and pond, gods of herb, gods of

forest, gods of houses, gods of water, gods of fire, gods of earth, gods of wind, gods of

ground, gods of mountains, gods of rocks, gods of palaces, and so on.

They all came and gathered in the congregation.

At that time in the congregation, Avalokitesvara Bodhisattva secretly emitted his

sacrosanct light, thereupon, the worlds in the ten directions, along with this threethousand-

great-thousand worlds system, were all illuminated and became golden.

Heavenly palaces, palaces of dragons, and palaces of all gods were all shaken. Rivers,

oceans, Iron-Ring Mountains (Cakravada-parvata), Sumeru Mountains, Earth Mountains,

and black mountains were also shaken. The light of suns, moons, pearls, fire, and

constellations all disappeared.

Witnessing this rare scene, Dharani King Bodhisattva was more surprised than ever

before, so he arose from his seat, joined his palms and asked the Buddha with a

Gatha(verse):

“Who achieved the Correct-Awakening today,

emitting such great bright light universally?

The worlds of the ten directions are all golden,

so do these three-thousand-great-thousand worlds.

Who attained the ultimate freedom today,

manifesting the rare great holy power?

Innumerable Buddha-Worlds are shaken,

so do palaces of dragons and gods.

Now the entire congregation is wondering,

not knowing whose power caused these.

Is he a Buddha, Bodhisattva, or great Voice-Hearer,

or a Brahman, demon, heavenly god, or Sakra?

We pray for the Bhagavan (World Honored One)’s Great Compassion,

to tell us the source of this great supernatural power.”

The Buddha told Dharani King Bodhisattva: “Virtuous man, you all should know that in

this congregation there is a Bodhisattva-Mahasattva named Avalokitesvara, the

Unrestricted One. He had achieved the Great Kindness and Great Compassion since

uncountable Kalpas before, and he excels at practicing countless Dharani-Gates. In order

to comfort and please all living-beings, he secretly emits such great sacrosanct power.

After the Buddha said that, Avalokitesvara Bodhisattva arose from his seat, tidied up his

clothes, joined his palms towards the Buddha and said:

“Bhagavan, I have a mantra of Great-Compassionate Heart Dharani and now wish to

proclaim it, for comforting and pleasing all living beings; for healing all illness; for living

beings to attain additional lifespan; for living beings to gain wealth; for extinguishing all

evil karma and weighty sins; for keeping away from hindrance and disasters; for

producing merits of all White (pure) Dharmas; for maturing all virtuous-roots; for

overcoming all fears; for fulfilling all good wishes. Bhagavan, please be merciful and allow

me to speak.”

The Buddha said: “Virtuous man, you have great kindness and great compassion, in order

to comfort and please all living beings, you wish to speak the holy mantra, it is the proper

time now, please speak it soon, the Tathagata approves and rejoices it, and so do all

Buddhas.”

Avalokitesvara Bodhisattva then said to the Buddha: “Bhagavan, I remember that

countless billions of kalpas ago, a Buddha, whose name was Thousand Rays King

Stillness Thus Come One, appeared in the world. Because of his mercy and mindfulness

towards me and all living beings, that Buddha, the World Honored One spoke this Vast,

Perfect, Unimpeded, Great Compassionate Heart Dharani, rubbed my crown with his

golden hand and said: ‘Virtuous man, you should hold this heart-mantra to give great

benefit and happiness to all living beings in the future evil age.’ At that time I was just at

the first Bhumi(stage of Bodhisattva), right after hearing this mantra, I exceeded the eighth

Bhumi. At that time, as my heart was joyful, I vowed: ‘If I will be able to give benefit and

happiness to all living beings in the future, let me have one thousand hands and one

thousand eyes immediately.’ Instantly after the vow, I got fully one thousand hands and

one thousand eyes on my body, then, the grounds of the worlds of the ten directions

quaked in six ways, thousands of Buddhas of the ten directions emitted their light to my

body and illuminated boundless worlds of the ten directions. From then on, from

countless Buddhas and congregations, I have repeatedly heard, accepted and held this

Dharani, and the joys were also repeatedly aroused from my heart, and made me greatly

enthusiastic. Therefore, I transcended imperceptible births and deaths of countless

billions of kalpas. Since then, I have always been reciting and holding this mantra, and

have never forgotten it. Because of holding this mantra, I was always born by miraculous

creation (nirmana) from lotuses in front of Buddhas, and have never been born from any

womb.”

“If there are monks(Bhikshus), nuns(Bhikshunis), laymen(Upasakas),

laywomen(Upasikas), pure youth and maidens who wish to recite and hold(keep reciting)

this mantra, they should first arouse heir great merciful and compassionate hearts for all

living beings, and follow me in making these vows:

(* The pronunciation of “Namo” is [na:mo:] in international phonetic symbols)

Namo great compassionate Avalokitesvara, May I quickly know all Dharmas;

Namo great compassionate Avalokitesvara, May I soon obtain the Wisdom Eye;

Namo great compassionate Avalokitesvara, May I quickly ferry all living beings (to the

shore of liberation);

Namo great compassionate Avalokitesvara, May I soon obtain virtuous skillful means (to

enlighten various living beings);

Namo great compassionate Avalokitesvara, May I quickly board the Prajna Boat;

Namo great compassionate Avalokitesvara, May I soon transcend the ocean of suffering;

Namo great compassionate Avalokitesvara, May I quickly achieve precepts, Samadhi and

the Way;

Namo great compassionate Avalokitesvara, May I soon ascend the mountain of Nirvana;

Namo great compassionate Avalokitesvara, May I quickly dwell in the house of nonaction;

Namo great compassionate Avalokitesvara, May I soon unite with the Dharma-Nature

Body.

If I go towards the mountain of knives, the mountain of knives of itself breaks up;

If I go towards the boiling oil, the boiling oil of itself dries up;

If I go towards the hells, the hells of themselves disappear;

If I go towards the hungry ghosts, the hungry ghosts of themselves become full.

If I go towards the Asuras, their evil thoughts of themselves are tamed.

If I go towards the animals, they themselves attain great wisdom.”

“After making these vows, recite my name(Namo Avalokitesvara Bodhisattva) with the

deep-felt sincere heart, also recite single-mindedly the name of my teacher — Amitabha

Tathagata(Namo Amitabha), then recite this mantra, 5 times or more in a day, to remove

from the body the weighty sins of births and deaths accumulated in hundreds of

thousands of billions of kalpas.”

Avalokitesvara Bodhisattva then said to the Buddha: “Bhagavan, if humans or gods recite

and hold the phrases of the Great Compassion Dharani, when they are about to die, all

the Buddhas of the ten directions will come to receive them with their hands, and they

will be reborn in whichever Buddha-World according to their wishes.”

Avalokitesvara Bodhisattva continued to say to the Buddha: “Bhagavan, Should any

living being who recites and holds the holy mantra of Great Compassion fall into the three

evil paths, I vow not to achieved the Correct-Awakening.

Should any living being who recites and holds the holy mantra of Great Compassion not

be reborn in any Buddha-World, I vow not to achieve the Correct-Awakening.

Should any living being who recites and holds the holy mantra of Great Compassion not

obtain unlimited Samadhis and eloquence, I vow not to achieve the Correct-Awakening.

Should any living being who recites and holds the holy mantra of Great Compassion not

obtain whatever he seeks in his present life, then it cannot be called the Dharani of the

Great Compassionate Heart, unless it is used by those who are not virtuous or not

completely sincere.

If a woman dislikes her female body and wishes to become a male, if she recites the

phrases of the Great Compassion Dharani but can not change from a female to a male, I

vow not to achieve the Correct-Awakening. However, if she arouses even a slightest

doubt, her wish will not be satisfied.

If any living being usurps the drinks, foods, or possessions of Sanghas (group of monks),

even though one thousand Buddhas appear in the world, he will not get to repent and

reform. Even if he repents, his sins will not be eliminated. But now, by reciting this Great

Compassion holy mantra, his sins will be eliminated. If anyone usurps, eats, or uses the

drinks, foods, or possessions of Sanghas, he must repent to teachers of the ten directions

to eliminate his sins. Now, when he reties this Great Compassion Dharani, the teachers of

the ten directions will come to bear witness, and then all his weighty sins and hindrances

will be eliminated.

All evil karma and weighty sins such as the ten evil deeds, the five rebellious sins,

slandering people, slandering the Dharmas, breaking the Abstinent-precepts (*), breaking

other precepts, destroying stupas (holy towers), wrecking temples, stealing properties of

Sanghas, and profaning Brahma (pure) practices, can be completely eliminated (by reciting

this Dharani), except this: if one has doubts about this Dharani, then even his small sins

and light karma cannot be eliminated, not to mention the weighty sins. Although the

weighty sins do not disappear immediately, the reciting can still be the cause of Bodhi in

the future.”

Avalokitesvara Bodhisattva continued to say to the Buddha:

“People and gods who recite and hold the Great Compassionate Heart Dharani will obtain

fifteen kinds of good birth and will not suffer fifteen kinds of bad death. The bad deaths

are:

1. They will not die of starvation or poverty;
2. They will not die from having been yoked, imprisoned, caned or otherwise beaten;
3. They will not die at the hands of hostile enemies;
4. They will not be killed in military battle;
5. They will not be killed by tigers, wolves, or other fierce beasts;
6. They will not die from the venom of poisonous snakes, black serpents, or scorpions;
7. They will not drown or be burned to death;
8. They will not be poisoned to death;
9. They will not be killed by mediumistic insects;
10. They will not die of madness or insanity;
11. They will not be killed by landslides or falling trees;
12. They will not die of nightmares sent by evil people;
13. They will not be killed by deviant spirits or evil ghosts;
14. They will not die of evil illnesses that bind the body;
15. They will not commit suicide;

Those who recite and hold the Great Compassion Holy Mantra will not suffer any of

these fifteen kinds of bad death and will obtain the following fifteen kinds of good birth:

1. Their place of birth will always have a good king;
2. They will always be born in a good country;
3. They will always be born at a good time;
4. They will always meet virtuous friends;
5. The organs of their body will always be complete;
6. Their hearts of Way(Bodhi) will be pure and mature;
7. They will not violate the prohibitive precepts;
8. All their relatives will be kind and harmonious;
9. They will always have the necessary wealth and goods in abundance;
10. They will always obtain the respect and help of others;
11. Their possessions will not be plundered;
12. They will obtain everything they seek;
13. Dragons, gods, and good spirits will always protect them;
14. In the place where they are born they will see the Buddha and hear the Dharma;
15. They will awaken to the profound meaning of that Proper Dharma which they hear.

Those who recite and hold the Great Compassionate Heart Dharani will obtain these

fifteen kinds of good birth. All gods and people should constantly recite and hold it

without laziness.”

After saying that, Avalokitesvara Bodhisattva joined his palms and stood upright in front

of the congregation, aroused his great compassionate heart for all living beings, smiled and

in this way spoke the Sacrosanct Wonderful Phrases of the Vast, Perfect, Unimpeded,

Great Compassionate Heart Great Dharani. The Dharani is:

Namo Ratna Trayaya.

Namah Arya Avalokitesvaraya

Bodhisattvaya Mahasattvaya Mahakarunikaya

Sarva Bandhana Chedana Karaya .

Sarva Bhava Samudram Sosana Karana.

Sarva Vyadhi Prasamana Karaya.

Sarva Mrtyu Upa-Drava Viansana Karana .

Sarva Bhaye Su Trana Karaya.

Tasmat Namas – Krtva Idam

Arya Avalokitesvara Bhastinam Nilakantha

Pi Nama Hrdayam Avarta Isyami

Sarvartha-sadhanam Subham Ajeyam

Sarva Bhutanam Bhava Marga Visuddhakam

Tadyatha, Om Aloke Aloka-mati Lokati Krante.

He Hare Arya Avalokitesvara

Maha bodhisattva , He Boddhisattva , He

Maha bodhisattva , He Virya Bodhisattva

He Mahakarunika Smara Hradayam.

Hi Hi , Hare Arya Avalokitesvara Mahesvara Parama

Maitra-Citta Mahakarunika.

Kuru Kuru Karman

Sadhaya Sadhaya Vidyam.

Ni Hi , Ni Hi Varnam Kamam-Game .

Vitta-Kama Vigama.

Siddha Yogesvara .

Dhuru Dhuru Viryanti, Maha Viryanti .

Dhara Dhara Dharendresvara.

Cala Cala Vimala Amala Murte

Arya Avalokitesvara Jina Krsna Jata-Makuta

Valam Ma Pra-Lamba Maha Siddha

Vidya dhara.Vara Vara Maha Vara .

Bala Bala Maha Bala.

Cala Cala Maha Cala

Krsna-Varna Nigha Krsna – Paksa Nirghatana.

He Padma-Hasta Cara Cara Desa

Caresvara Krsna –Sarpa Krta Yajnopavita

Ehyehi Maha Varaha-Mukha,Tripura-Dahanesvara

Narayana Va Rupa Vara Marga Ari .

He Nilakantha , He Mahakara ,

Hala hala Visa Nir-jita Lokasya.

Raga Visa Vinasana.

Dvesa Visa Vinasana.

Moha Visa Vinasana

Huru Huru Mala, Huru Huru Hare, Maha Padmanabha

Sara Sara , Sri Sri , Suru Suru ,

Bhu ruc Bhu ruc

Buddhiya Buddhiya , Boddhaya Boddhaya

Maitri Nilakantha Ehyehi Vama

Shitha Simha-Mukha Hasa Hasa,

Munca Munca Mahattahasam Ehiyehi Pa

Maha Siddha Yogesvara

Bhana Bhana Vaco

Sadhaya Sadhaya Vidyam.

Smara Smaratam Bhagavantam Lokita

Vilokitam Lokesvaram Tathagatam Dadahi

Me Drasana Kamasya Darsanam

Pra-Hiadaya Mana Svaha.

Siddhaya Svaha.

Maha Siddhaya Svaha

Siddha Yogesvaraya Svaha

Nilakanthaya Svaha

Varaha-Mukhaya Svaha

Maha-dara Simha-Mukhaya Svaha

Siddha Vidyadharaya Svaha

Padma-Hastaya Svaha

Krsna-Sarpa Krta Yajnopavitaya Svaha

Maha Lakutadaharaya Svaha

Cakrayuddhaya Svaha

Sankha-Sabdani Bodhanaya Svaha

Vama Skandhadesa Shitha Krsnajinaya Svaha

Vyaghra-Carma Nivasanaya Svaha

Lokesvaraya Svaha

Sarva Siddhesvaraya Svaha

Namo Bhagavate Arya Avalokitesvaraya Bodhisattvaya

Maha Sattvaya Mahakarunikaya

Sidhyanthu Me Mantra-Padaya Svaha

When Avalokitesvara Bodhisattva finished speaking this mantra, the earth shook in six

ways. The heavens rained down precious flowers, which fell in colorful profusion. All the

Buddhas of the ten directions were delighted, while the heavenly demons and Exteriorpaths

practitioners were so frightened that their hair stood on end. Everyone in the

congregation achieved different fruitions, including the fruitions of stream-enterer (srotaapanna),

once-returner (sakrd-agamin), non-returner (Anagamin), and Arhat; others

achieved the first Bhumi(stage of Bodhisattva), the second Bhumi, the third, fourth, fifth

…… up to the tenth Bhumi. Innumerable living beings aroused the Bodhi-Heart (The

resolve to save all living beings and help them to achieve the Correct Awakening).

Then the great Brahma heavenly king arose from his seat, tidied up his clothes, joined his

palms respectfully, and said to Avalokitesvara Bodhisattva: “How virtuous, Mahasattva!

I had attended innumerable Buddha-Congregations and heard myriads of Dharmas and

Dharanis, but never before had I heard such Sacrosanct Wonderful Phrases of the

Unimpeded Great Compassionate Heart’s Great Compassion Dharani. Mahasattva,

please tell us the feature and characteristics of this Dharani, all of us will be pleased to

know that.”

Avalokitesvara Bodhisattva told the Brahma king: “For the convenience of benefiting all

living beings, you have asked me this question. Now you listen carefully, and I will tell

you in brief.”

Avalokitesvara Bodhisattva said: “It is the great merciful and compassionate heart, the

impartial heart, the motionless heart, the unpolluted and unattached heart, the emptinessobserving

heart, the respectful heart, the humble heart, the uncluttered heart, the non-view

and non-grasping heart, and the uppermost Bodhi-Heart. You should know that such

hearts are the feature and characteristics of this Dharani, you should practice according to

them.”

Then the great Brahma king said: “We now know the feature and characteristics of this

Dharani, from now on, we will recite and hold it and will never dare to forget or loss it.”

Avalokitesvara Bodhisattva said: “If any virtuous men or virtuous women, who recite and

hold this holy Dharani, can arouse the vast Bodhi-Heart that vow to ferry all living beings

to the shore of liberation, keep the Abstinent-precepts(*) bodily, arouse the heart of

equality towards all living beings, keep reciting this Dharani without interruption, reside

in a clean room, wash themselves clean, wear clean clothes, hang up streamers and light up

lamps, make offerings with fragrances, flowers, vegetable foods of hundreds of tastes,

make their hearts stay still at one place, do not think about others, and recite and hold this

Dharani according to the Dharma, then, Sunlight Bodhisattva, Moonlight Bodhisattva and

innumerable gods and immortals will come to bear witness and enhance the efficacy of

their recitation.”

“At that time, I will illuminate them with a thousand eyes, and protect and support them

with a thousand hands. From then on, they will be able to master all worldly literature,

and will perfectly understand all Exterior-paths’ theories and sorceries, as well as the Veda

Scriptures.”

“One who recites and holds this holy mantra can heal all the 84000 kinds of diseases of

the world, without exception. He also can command all ghosts and spirits, vanquish

heavenly demons, and tame all Exterior-paths practitioners.”

“If one is reading Sutras or practicing Dhyana (Zen) in a mountain or a wild field, and

some mountain-spirits, various ghosts, demons, monsters or Devas come to disturb and

make him unable to concentrate, recite this mantra once, then all those ghosts and spirits

will be tied up.”

“If one can recites this Mantra in accord with Dharma and arouse merciful and

compassionate heart towards all living beings, I will then command all virtuous gods,

dragon kings, and Vajra Secret-Traces Divinities to always follow and guard him, never

leaving his side, guarding him as their own eyes and lives.”

Then Avalokitesvara Bodhisattva said the Gatha:

“I command the Vajra Secret-Traces Knights: Ucchusma, Kundalin, Ankusa, and the eight

clans’ powerful knight Shankara,

to guard the Mantra-holders constantly;

I command Mahesvaras, Narayana, Kumbhiraba and Kapila,

to guard the Mantra-holders constantly;

I command Pajis, Sahassakkhas, perfect-virtuous chebuds and Kimnaras,

to guard the Mantra-holders constantly;

I command Sajamahoras, Kumbhandas, Katabhutanas, and Banjras,

to guard the Mantra-holders constantly;

I command Bhipagara kings, and morality Vitasaharas,

to guard the Mantra-holders constantly;

I command Brahma king Sambra, the five clans of pure-abode heavens and Yamarajas,

to guard the Mantra-holders constantly;

I command Sakra Devanam indra, the Lord of the thirty-three heavens, Sarasvatis, and

Vardhanas,

to guard the Mantra-holders constantly;

I command Dhritarastra king, Haritis, goddess and great strength gods,

to guard the Mantra-holders constantly;

I command Virudhaka king, Virupaksa king and Vaisravana king,

to guard the Mantra-holders constantly;

I command the Golden Peacock King, and the twenty-eight clans of great immortals,

to guard the Mantra-holders constantly;

I command Manibhadra, and Pancika-imperator Phalava,

to guard the Mantra-holders constantly;

I command Nanda, Upandanda, and the Sagara dragon-king Ibhra,

to guard the Mantra-holders constantly;

I command the Asuras, Gandharvas, Karunas, Kimnaras, and Mahoragas,

to guard the Mantra-holders constantly;

I command the gods of water, fire, thunder, lightning, Kumbhanda king and Pisacas,

to guard the Mantra-holders constantly;

“Those virtuous gods, dragon-kings and goddess, each along with 500 retinues of greatstrength

Yaksas, will always follow and guard the holders of the Great Compassion Holy

Mantra. If the Mantra-holder dwells and sleeps alone in an uninhabited mountain or

wilderness, those virtuous gods will guard him by turns to eliminate misfortunes. If the

Mantra-holder loses his way deep in the mountain, because of reciting this Mantra, the

virtuous gods and dragon-kings will transform themselves into virtuous people and tell

him the correct way. If the Mantra-holder lacks water or requires fire in a mountain,

forest, or wilderness, the dragon-kings will protect him by miraculously creating water

and fire for him.”

Avalokitesvara Bodhisattva then said a misfortune-eliminating and refreshingly cool

Gatha(verse):

“When walking in wilderness, mountain or marsh,

if encountering tigers, wolves, or other fierce beasts,

or snakes, spirits, demons, monsters, ghosts,

they will be unable to harm the Mantra-holder when they hear this Mantra;

When voyaging on river or sea,

poisoned dragons, flood dragons and Makaras,

Yaksas, Rakshas, fishes, and soft-shelled turtles,

will dodge when they hear this Mantra;

If besieged by battle arrays or robbers,

or being robbed by villains,

recite the Great Compassion Dharani sincerely,

those villains will show mercy and go back;

If one is imprisoned by government official,

jailed, chained and locked,

recite the Great Compassion Dharani sincerely,

the officer will show mercy and set him free;

If entered a house of a poisonous insects raising family in a wild way,

the family purpose to venom with drinks, foods or medicines,

recite the Great Compassion Dharani sincerely,

the poison will turn to nectar;

When a woman is giving birth to a child,

evil demons comes to obstruct the birth and causing suffering and oppressive pain,

recite the Great Compassion Dharani sincerely,

the demons will disperse, leaving a safe and comfortable birth;

If evil dragons or pestilence ghosts spread poison,

people are infected by pyrexia and about to die,

recite the Great Compassion Dharani sincerely,

diseases will be healed and lives of people will be lengthen;

If evil dragons or ghosts spread the tumescent diseases,

people suffer from carbuncles, sore, abscess, ulcer and bleeding,

recite the Great Compassion Dharani sincerely,

then spit three times to the abscesses and it will be cured.

If there are muddled and wicked living beings who aroused immoral minds,

causing hatred by sending nightmares, ghosts and curses to you,

recite the Great Compassion Dharani sincerely,

then the hexes and evil spells will return to its original senders.

When Dharma is about to disappear,

the world is evil, feculent and disordered,

poeple’s sexual desire are like raging fire,

their hearts are deluded and they confuse right and wrong.

They have adulteries behind their spouses,

and think of lust days and nights ceaselessly.

If they can recite the Great Compassion Dharani sincerely,

the fire of sexual desire will quench and the evil minds will extinguish.

If I glorify the effect and power of this Mantra in detail,

even one kalpa is not enough for the glorification.”

Then Avalokitesvara Bodhisattva told the Brahmas: “Recite this Mantra 5 times, use

threads of 5 colors to tie knots, then recite the Dharani 21 times, tie 21 knots, wear it on

neck. This Mantra has been spoken by previous 9.9 billions Ganges-river-sands Buddhas.

Those Buddhas spoke this Mantra for the practitioners who practice the six Perfections

(Paramita) but have not yet fulfilled them, to make them succeed quickly;

For those who have not yet aroused Bodhi-Heart, to make them arouse their Bodhi-Heart

quickly;

For Sravakas who have not yet achieved fruitions, to make them achieve fruitions quickly;

For all gods and supernatural persons in the three-thousand-great-thousand worlds, who

have not yet aroused the unsurpassed Bodhi-Heart, to make them arouse the Bodhi-Heart

quickly;

For all living beings who have not yet gained the root of faith in Mahayana, with the

mighty holy power of this Dharani, their seeds of Mahayana and Dharma-buds will grow

quickly; with the power of my expedients, mercy and compassion, all of their needs will

be supplied.

For those living beings of the three evil paths, who live in the gloomy regions of the threethousand-

great-thousand worlds, when they hear this Mantra, they will all be free from

suffering;

For Bodhisattvas who have not yet achieved the first Bhumi, to make them achieve

quickly, and make them achieve even up to the tenth Bhumi, and even up to the

Buddhahood, with the thirty-two marks and the eighty minor marks achieved naturally.

If a Voice-Hearer (Sravaka) once hears this Dharani pass by his ears, if he practices and

writes this Dharani, and if he settles down with straightforward heart in accord with

Dharma, then he will naturally achieve the four Sramana-fruits even if he does not seek for

the fruitions.

Suppose all the mountains, rivers, cliffs, and oceans in the three-thousand-great-thousand

worlds can be boiled; the Sumeru mountains and Cakravada-parvata mountains can be

shaken, and grinded to dust, all living beings of that magnitude will arouse the

unsurpassed Bodhi-Hearts [by the power of this Dharani].

If anyone prays for any wish in his present life, he should keep the Abstinentprecepts(*)

and keep reciting this Dharani for 21 days, then his wishes will certainly be

fulfilled. From the verge of the previous birth-and-death to the verge of the next birth-anddeath,

all his evil karmas will be cleaned up. In the three-thousand-great-thousand worlds,

all the Buddhas, Bodhisattvas, Brahmas, Sakra Devanam-Indra (heavenly lord), the four

guardian gods, divinities, immortals, and dragon-kings, will bear witness.”

“If a human or heavenly being, who recites and holds this Dharani, baths in a river or a

sea, the nearby living beings wet by his bath-water will have all their weighty sins cleaned

and be reborn in pure-lands of other directions. They will be born through miraculous

creation from lotuses, and will not undergo birth from wombs, moistures, or eggs. How

much more so, for those who recite and hold this Dharani themselves!”

“If one who recites and holds this Dharani is walking, a wind blows his hair and clothes,

then the living beings blown by the wind that previously touched the Mantra-holder will

have all their heavy obstructions and evil karmas cleansed, will not continue to suffer

from karmas of the three evil paths, and often be born in front of Buddhas. It should be

known that the Mantra-holder’s blessings, virtues, and fruit-repayments will be

unimaginable.”

“If the Mantra-holder says anything, no matter good or bad, it sounds like pure Dharmasound

to all heavenly demons, Exterior-paths practitioners, gods, dragons, ghosts, and

spirits, thus they will respect the Mantra-holder as if he were a Buddha.”

“As to one who recites and holds this Dharani, we should know that he is a store of

Buddha-bodies, because he is cherished by 9.9 billions Ganges-river-sands Buddhas;

We should know that he is a brilliant light store, because he is illuminated by the light of

all Tathagatas;

We should know that he is a store of mercies and compassions, because he constantly

saves living beings with this Dharani;

We should know that he is a wonderful-Dharmas store, because this Dharani includes all

Dharani-Gates;

We should know that the he is a store of Dhyana and Samadhi, because hundreds of

thousands of Samadhis often appear in front of him;

We should know that the he is an Empty Spaces store, because he constantly observes

living beings with wisdom of emptiness;

We should know that the he is a store of intrepidities, because he is constantly guarded

by dragons, gods, and virtuous gods;

We should know that the he is a Wonderful Language store, because the Dharani-Sound

come from his mouth is uninterrupted;

We should know that the he is an Eternally-Abiding store, because the three-disasters and

evil-kalpas cannot harm him;

We should know that the he is a Liberation store, because heavenly demons and Exteriorpaths

practitioners cannot detain him;

We should know that the he is a Medicine-King store, because he constantly heals living

beings with this Dharani;

We should know that the he is a supernatural power store, because he can freely travel

round the Buddha-Worlds.

The glorifications for the merits and virtues of the Mantra-holder are endless.”

“Virtuous men, if one tires of the sufferings of the world and seeks for happiness of long

life, he should settle down in an unoccupied and clean place, make a pure Secure

Boundary, recite this Dharani towards his clothing, water, foods, fragrances, or medicines

for 108 times and then use them, then he will certainly gain a long life. If he can make a

Secure Boundary, accept and hold the Dharani in accord with Dharma, then all things will

be achievable.”

“The method of making a Secure Boundary is:

Recite the Dharani 21 times towards a knife, and then countermark the ground with the

knife to make a boundary;

or recite the Dharani 21 times towards some clean water, and then sprinkle it around as

the boundary;

or recite the Dharani 21 times towards some white mustard seeds, and then scatter them

around to mark a boundary,;

or make a boundary by mental visualisation;

or recite the Dharani 21 times towards some clean ashes(of Incense) and use them to mark

a boundary;

or recite the Dharani 21 times towards a five-colored thread and then make a closed circle

on the ground with the threads as a boundary.

All of these will do.

If one can accept and hold the Dharani in accord with the Dharma, he will achieve the fruit

naturally.”

“If anyone just hears the name of this Dharani, his weighty sins of births and deaths of

countless kalpas will be eliminated, how much more so, of those who recite and hold this

Mantra themselves! If anyone can know and recite this holy Mantra, we should know

that he has already offered and sustained innumerable Buddhas and have widely planted

his virtuous roots. If he can recite and hold the Dharani in accord with Dharma to relieve

all living beings from sufferings, we should know that he is the one with the great

compassionate heart, and will become a Buddha soon.”

“If he recites the Dharani for all living beings that he sees, make them hear the Dharani and

make it become a cause of their achievement of Bodhi, then, his merits and virtues are

immeasurable, boundless, and cannot be praised completely.”

“If he can, with pure sincerity, apply his heart to keep the Abstinent-precepts, repent the

previous sins on behalf of all living beings, also repent his own various sins accumulated

in countless past kalpas, keep reciting this Dharani and never allow the sound of

recitation to be interrupted, then he will achieve the four Sramana-fruits in his present life;

if he has excellent talent for Dharma (literally: sharp root) and masters the skillful means

of Wisdom-Observing, then achieving the fruits of ten Bhumis is not difficult for him, not

to mention those small worldly blessings. All his wishes will be fulfilled.”

“If he wishes to command ghosts, he should find a skull in the wild, wash it clean, set up

a Mandala(altar) in front of a statue of Thousand-Handed and Thousand-Eyed

Avalokitesvara Bodhisattva, and make offerings of multifarious fragrances, flowers,

drinks, and vegetable foods. Do this day after day, then 7 days later, the ghost will appear

and obey his orders.”

“If he wish to command the four guardian gods, he should recite towards a sandalwood

and burn it, then he will achieve the goal – because the power of the Bodhisattva’s great

compassionate vows are deep and weighty, and the power of this holy Dharani is mighty

and vast.”

The Buddha told Ananda: “When there are catastrophes in a country, if the king of the

country can manage state affairs according to correct laws, be liberal toward people and

animals, not to do anybody an injustice, absolve people from blames, and for 7 days and

7 nights, keep both his body and his mind sincere and diligent, and in this way recite and

hold this Great Compassionate Heart Dharani Holy Mantra, then all the catastrophes of

his country will disappear, the five kinds of crops will be abundant and his people will

live in peace and happiness.”

“If a country is being frequently invaded by enemies from other countries, people are

unsafe and ministers are traitorous, pestilences are spreading everywhere, the rains and

the droughts are unbalanced and unseasonable, or even the sun and the moon lost their

accuracy, when such disasters come, the people should make a statue of Thousand

Handed and Thousand-Eyed Avalokitesvara Bodhisattva and set it facing the west, make

offerings to it sincerely with fragrances, flowers, streamers, precious canopies, or

vegetable foods and drinks of hundreds of tastes, and, for 7 days and 7 nights, if the king

of the country can keep both his body and mind sincere and diligent, and in this way

recite and hold the Sacrosanct Wonderful Phrases of this Dharani, then the foreign

enemies will be tamed of themselves, they will return to their own countries and make no

further disturbance. These countries will be in communication and will have friendly

relations, the princes and officers will be loyal, the queen, the prince’s wife, and the maids

will also be loyal to the king. Dragons, ghosts and spirits will protect this country, the

rains will be seasonal, the fruits will be abundant, and the people will be happy.”

“If anyone in a family gets a serious evil disease, or if hundreds of monsters appear, or if

ghosts, spirits, and demons deplete and demolish the family; or if some villains malign the

family and plot to harm them; or if the members of the family are disharmonious, they

should set up a Mandala(altar) in front of a statue of Thousand-Handed and Thousand-

Eyed Avalokitesvara Bodhisattva, recite the name of Avalokitesvara Bodhisattva with

their deep-felt sincere heart, and then recite this Dharani fully 1000 times, then all those

misfortunes will disappear, the family will be peaceful forever.”

Ananda asked the Buddha: “Bhagavan, what is the name of this Mantra? How should we

accept and hold it?”

The Buddha told Ananda: “This holy Mantra has many names, one of them is Vast,

Great, Perfect, another is Unimpeded Great Compassion, another is Relieving Sufferings

Dharani, another is Lengthening Life Dharani, another is Extinguishing Evil Destinies

Dharani, another is Breaking Evil Karma Hindrances Dharani, another is Wish-Fulfilling

Dharani, another is The Dharani Of The Freedom In Accord With The Heart, another is

Quickly Exceeding The Upper Stages Dharani. Thus should you accept and hold it.”

Then Ananda asked the Buddha: “Bhagavan, what is the name of this Bodhisattva-

Mahasattva, who is so good to teach us this Dharani?”

The Buddha said: “This Bodhisattva is called Avalokitesvara, the Unrestricted One, also

called Nipping a Lariat, also called A Thousand Bright Eyes. Virtuous man, this

Avalokitesvara Bodhisattva has unimaginable mighty and holy powers. Uncountable

kalpas before, he had already been a Buddha named True Dharma Brightness Tathagata.

Because of the power of his great compassionate vows, and in order to call upon all

Bodhisattvas to comfort and please all living beings, he appears as a Bodhisattva. All of

you, including the Bodhisattvas, Brahmas, Gods of the 33 heavens, dragons, and

divinities, should show respect to him, do not despise him. All heavenly and human

beings should constantly make offerings to him and recite his name absorbedly, then they

will get infinite blessings and eliminate countless sins, and at the end of their lives, they

will be reborn in the Pure Land of Amitabha Buddha.”

The Buddha told Ananda: “This holy Mantra spoken by Avalokitesvara Bodhisattva is

true, real, and not false. If you wish to invite this Bodhisattva to come, recite the Mantra

21 times towards a Guggula Incense and burn it, then this Bodhisattva will come.”

“If being possessed by a soul of cat, find a dead cat’s skull, burn it to ashes, mix the ashes

with clean soil, and then use them to shape a cat. In front of a statue of Thousand-Handed

and Thousand-Eyed Avalokitesvara Bodhisattva, recite the Dharani 108 times towards a

wrought iron knife, and then cut the model into 108 pieces with the knife. Recite once, cut

once, and say his name once, then the cat’s soul will leave and never return.”

“If harmed by mediumistic insects(Gu), mix Karpura(Dragon Brain Incense) with a same

bulk of Guggula Incense, add 1 bowl of Well-flower-water and decoct them into 1 bowl of

decoction; when done, recite the Dharani 108 times towards the decoction in front of a

statue of Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva, then take

the decoction, the illness will be healed.”

“If bitten by fierce snakes or scorpions, recite the Dharani 7 times towards some powder

of dry gingers, apply the powder on the bite and they will be healed.”

“If someone plots to harm you because of hatred and resentment, you should find some

clean soil, or flour, or wax, to shape the enemy’s body. In front of a statue of Thousand-

Handed and Thousand-Eyed Avalokitesvara Bodhisattva, recite the Dharani 108 times

towards a wrought iron knife, then cut the model into 108 pieces with the knife. Recite

once and cut once and say his name once, and then burn up all 108 pieces. After that, the

enemy will be happy, will respect you and will like to befriend you for his entire life.”

“If you have the eye-diseases of dimmed vision or blindness, or if your eyes are covered

by a white haze or a red film, you should find a Haritaki fruit, an Amala fruit, and a

Vihetaki fruit, and grind them into powder. During the grinding, you must guard their

purity: do not be seen by women who have just given birth, or by pigs or dogs, and you

should keep reciting a Buddha’s name, mix the powder with white honey or human milk.

The human milk must be from a mother of a boy, not from mothers of girls. When the

medicine is done, in front of a statue of Thousand-Handed and Thousand-Eyed

Avalokitesvara Bodhisattva, recite the Dharani 1008 times towards the medicine, then

apply it on the sick eyes for fully 7 days, stay in a quite room and do not be exposed to

wind, then the eyes will recover, the white haze and red film will disappear, and the

eyesight will be very clear.”

“If you are afflicted by recurrent fevers, recite the Dharani 21 times towards the skin of a

tiger, panther, or a wolf, place the skin on your body and the fever will be healed. The

skin of a lion is best.”

“If someone is bitten by a snake, get some earwax of that person, recite the Dharani 21

times towards the earwax, apply them on his sore, then it will be healed.”

“If an evil fever enters your heart, and it is so oppressive that makes you even wish to

die, in this case, you should find a peach-glue as big as a normal peach, add 1 bowl of

clean water and decoct them into a half bowl of decoction. When done, recite the Dharani

7 times towards the decoction, take them all, than the disease will be healed. The medicine

should not be decocted by a woman.”

“If you are possessed by a ghost, recite the Dharani 21 times towards a Guggula incense

and burn it to fume the nostrils, further, make 7 pills of Guggula each as big as a rabbit

dung, recite the Dharani 21 times towards them and take them, then you will be cured. Be

careful: do not drink alcohol, do not eat meat or the five-pungencies, and do not abuse

others. If you find some Manahsila (realgar), mix it with white mustard seeds and

YanSheng-salt, then recite the Dharani 21 times towards the mixture and burn it under the

bed of the patient, then the possessing ghost will run away and not dare to stay.

(*[Note] The five-pungencies are: onions, leeks, garlic, chives or shallots)

“For deafness, recite the Dharani towards some sesame oil and drop the oil into ears, then

the disease will be healed.”

“If someone is suffering from hemiplegias, his nose is blocked and his hands and feet

cannot move because of apoplexy, you should mix some sesame oil with Green-woodspice

and decoct them, recite the Dharani 21 times towards the mixture, and rub it on the

body, then the diseases will forever be healed. Another prescription: recite the Dharani 21

times towards some pure cow ghee, and rub it on the body, then the diseases will also be

healed.”

“For dystocias, recite the Dharani 21 times towards sesame oil and apply on both the

navel and the jade-gate of the woman who is giving birth, then there will be an easy birth.”

“If a baby dies in a pregnant woman’s womb, find one large Lerng(*) of hyssops, mix it

with 2 bowls of clean water, and decoct them into 1 bowl of decoction. Recite the Dharani

21 times towards the decoction and let the woman take it, then the dead baby will come

out, and the woman will not be in pain. If the placenta does not come out, let her take this

medicine again and it will be fine.”

“If you have a disease that your heart is often attacked by an unbearable pain, this is

called Hidden Corpse Disease. Find a Fume-Land Incense with mature nipples, recite the

Dharani 21 times towards it, chew and swallow it – no matter more or less. After some

time, it will cause vomiting or diarrhoea, then the disease will be healed. Do not eat any of

the five-pungencies, do not eat meat, and do not drink alcohol.”

“If burned by a fire, recite the Dharani 21 times towards some dung of black cows, apply

them on the sores, the pain will be healed.”

“If one’s heart is being attacked by ascarids, recite the Dharani 21 times towards a half

bowl of urine of a white horse and take it, then the disease will be healed. If the disease is

serious, take more medicine up to 1 bowl, then the ascarids will come out like a linked

rope.”

“For a Nail-sore, find some Ling-Sil-leaves, grind them and get the juice, recite the Dharani

21 times towards the juice, apply the juice to the sore, pull the sore out by the root and it

will be healed immediately.”

“If one’s eyes were bitten by flies, find some new dung of donkey, filter it and get the

liquid, recite the Dharani 21 times towards the liquid, drop it into the eyes when lying on

the bed at night, then the disease will be healed.”

“For bellyaches, mix Well-flower-water with YanSheng-salt to make 21 pellets, recite the

Dharani 21 times towards them, take half a bowl of the medicine, then the disease will be

healed.”

“For red-eyed diseases, or neoplasms in eyes, or cataracts, find some leaves of Chinesewolfberry

(Gau-Gey), grind them and get their juice, recite the Dharani 21 times towards

the juice, soak a bronze copper coin in the juice overnight, recite the Dharani towards it 7

more times, drop the juice into the eyes, then the disease will be healed.”

“If someone is afraid and not peaceful at night, and he may even be frightened when

entering or leaving a house, he should make a rope with white threads, recite the Dharani

21 times towards it, tie it into 21 knots, and wear it on his neck, then the fear will

disappear. Not only will his fear disappear, his sins will also be eliminated.”

“If some unexpected calamities come to your household, find a guava branch, cut it into

1008 segments, smear some ghee and honey on both ends of them, recite the Dharani once

and burn one segment, burn up all 1008 segments in this way, then all calamities will

disappear. This must be done in front of a Buddha.”

“If you recite the Dharani 21 times towards a white flagleaf and tie it to your right arm,

you will always win others in all fighting places and debating places.”

“If you find some leaves and branches of Sami(*), cut them into 1008 segments, smear

some true-cow-ghee and white-honey-cow-ghee on both ends of them, recite the Dharani

once towards each segment and burn it, and burn up all 1008 segments in this way. Do

this 3 times each day, 1008 times each time, for 7 days, then you, as a Mantra-master,

will realize the Through-Wisdom of yourself.”

“If you wish to tame powerful ghosts or spirits, find some Wood-Wan-Tzee, recite the

Dharani 49 times towards them, smear some ghee and honey on them, and burn them up.

This must be done in front of a statue of Great Compassionate Avalokitesvara

Bodhisattva.”

“If you put 1 large Lerng of bezoar(Cow yellow) into a lapis-lazuli bottle, then put the

bottle in front of a statue of Great Compassionate Avalokitesvara Bodhisattva, recite the

Dharani 108 times toward it, apply the bezoar on your body and dot it on your forehead,

then all gods, dragons, ghosts, spirits, human and non-human beings will be pleased.”

“If being chained and locked, find some dung of white pigeons, recite the Dharani 108

times towards them, smear them on your hands and rub the chains and locks, then the

chains and locks will open of themselves.”

“If a husband and wife have a disharmonious relationship and their situation is like that of

water and fire, find some feathers of the tail of mandarin ducks, in front of a statue of

Great Compassionate Avalokitesvara Bodhisattva, recite the Dharani 1008 times towards

the feathers and let the couple wear them, then the couple will be delightful, and will love

and respect each other unto the end of their lives.”

“If the seeds and fruits in your farm are being eaten by insects, find some clean ashes, or

clean sands, or clean water, recite the Dharani 21 times towards them, sprinkle them

around the farm and the seedlings, then the insects will quit. If you sprinkle some

Mantra-water on the fruit trees, the insects will not dare to eat the fruits.”

The Buddha told Ananda: ”

For richness, treasures, or various valuables and necessities, use the Wish-Fulfilling Pearl

Mudra(gesture).

For seeking stable life in various unstable situations, use the Pasa(lasso / lariat) Mudra.

For various diseases in abdomen, use the Precious Bowl Mudra.

For vanquishing all demons, monsters, ghosts, and spirits, use the Precious Glave(double

edge sword) Mudra.

For vanquishing all heavenly demons and deities, use the Vajra Mudra.

For taming all enemies, use the Vajra Pestle Mudra.

For eliminating all fears in any situation, use the Fearless-Giving (Abhayam-dada) Mudra.

For healing dim eyes, use the Sun-Quintessence Mani Mudra.

If one has a disease caused by the poison of heat and seeks for refreshing coolness, he

should use the Moon-Quintessence Mani Mudra.

For high positions and promotions, use the Precious Bow Mudra.

For meeting all virtuous friends as soon as possible, use the Precious Arrow Mudra.

For healing various diseases on one’s body, use the Willow Branch Mudra.

For eliminating evil obstacles and misfortunes of one’s body, use the White Whisk Mudra.

For good harmony among all relatives, use the Precious Vase Mudra.

For evading all tigers, wolves, jackals, panthers, and other fierce beasts, use the Shield

Mudra.

For always resting in peace and avoiding being imprisoned, use the Axe-Tomahawk

Mudra.

For commanding men and women, use the Jade Bracelet Mudra.

For various merits and virtues, use the White Lotus Mudra.

For rebirth in pure lands of the ten directions, use the Blue Lotus Mudra.

For great wisdom, use the Precious Mirror Mudra.

For personally meeting all Buddhas of the ten directions, use the Purple Lotus Mudra.

For underground precious deposits, use the Precious Box Mudra.

For achieving the Way(Tao) of immortals, use the Five Colored Cloud Mudra.

For rebirth in Brahma heaven, use the Bath Bottle Mudra.

For rebirth in heavenly palaces, use the Red Lotus Mudra.

For vanquishing traitors of other places, use the Precious Halberd Mudra.

For summoning all virtuous heavenly gods, use the Precious Trumpet Shell Mudra.

For commanding all ghosts and spirits, use the Skull Staff Mudra.

For the Buddhas of the ten directions coming to receive you with their hands quickly, use

the Prayer Beads Mudra.

For achieving all superior wonderful Brahma sounds, use the Precious Bell Mudra.

For the ability of eloquent, clever, and wonderful speech (mouth karma), use the Precious

Seal Mudra.

To be constantly guarded by virtuous gods and dragon kings, use the Kusinagara Iron

Hook Mudra.

For mercifully sheltering and protecting all living beings, use the Tin Staff Mudra.

For making all living beings always respect and love each others, use the Joining Palms

Mudra.

For always being reborn beside Buddhas for all lifetimes, use the Nirmana(Miraculously

Created) Buddha Mudra.

To be always reborn in the palaces of Buddhas for all lifetimes, and never be born from a

womb, use the Nirmana-Palace Mudra.

For eruditeness, use the Precious Sutra Mudra.

If you wish that from your current incarnation(lifetime) to the incarnation that you are a

Buddha, you will never retrogress from or lose the Bodhi-Heart, use the Nonretrogression

Gold Wheel Mudra.

If you wish that the Buddhas of the ten directions will come quickly to rub your summit

and award you the mark of future Buddhahood, use the Summit Nirmana Buddha Mudra.

For fruits, melons, and various crops, use the Grape Mudra.

There are thousands of such requesting Mudras, now I have just briefly said some of

them.”

Sunlight Bodhisattva then spoke a great holy Mantra for those who accept and hold the

Great Compassionate Heart Dharani to protect them:

“Namo Buddha Kunami, Namo Dharma Mahadi, Namo Sangha Tayeni, DhriBhuBhi

Sattva Yam Namo”

“This Mantra can extinguish all sins, and can evade demons and natural disasters. If one

can recite the Dharani once and bow to the Buddhas once, 3 times daily, recite the

Dharani and bow to the Buddhas, then in his next lifetime, he will gain the delightful fruitrepayment

that all of his facial features are handsome.”

Moonlight Bodhisattva also spoke a Dharani to protect practitioners:

“Sumdhidi Tusuza Ahjamidi Uduza SumKiza Bolaidi Yemijaza Uduza Kuladiza Kimoza

Svaha”

“Recite this Mantra five times, making a Mantra-Rope with five colored threads, and

wear it on where it is sore. This Mantra had been spoken by the previous 40 Gangesriver-

sands Buddhas, now I also speak it, for supporting all practitioners, for eliminating

all obstacles and calamities, for healing all serious diseases and relieving all sufferings, for

accomplishing all virtuous Dharmas, for eliminating all fears.”

The Buddha told Ananda: “You should accept and uphold this Great Compassion

Dharani with a deeply pure heart, spread it abroad widely throughout Jambudvipa and

never allow it to be lost. This Dharani can greatly benefit all living beings of the Three

Realms of Transmigrations, all living beings suffering from diseases can use this Dharani

to heal their diseases. Even a withered tree can grow new branches, flowers and fruits

when someone recites this great holy Dharani towards it. Thus, it is impossible that any

diseases of sentient and conscious beings cannot be healed by this Dharani.”

“Virtuous man, the mighty and sacrosanct power of this Dharani is unimaginable, is

unimaginable, and one will never be able to fully praise it. If one has not extensively

planted virtuous roots since the long distant past, he is not able to hear even the name of

this Dharani, much less that he could see it. All of you in this congregation — the gods,

human beings, dragons, spirits, should accordingly rejoice when hearing my praise.

Slandering this Dharani is equal to slandering those 9.9 billion Ganges-river-sands

Buddhas.

If anyone doubts, or disbelieves this Dharani, we should know that he loses great benefits

forever. For billions of kalpas, he will constantly fall into the evil categories (of hell

beings, hungry ghosts, and animals) and unable to escape; he will always be unable to see

the Buddhas, unable to hear the Dharmas, and unable to see the Sanghas.”

After hearing the Buddha praise this Dharani, the whole congregation — the Bodhisattva-

Mahasattvas, Vajra Secret-Traces Divinities, Brahmas, Sakra, gods, the four heavenly

kings, dragons, ghosts, and spirits, were all delighted, they accepted the teaching

respectfully and started practicing it.

No image, no face, no Buddha could be more inspiring than the image of the Lord of the Three Worlds, Avalokiteshvara (Chenrezig, Guan Yin, Kuan Shi Yin, Kanon). His “lotus” face conveys the ideal of love and compassion, Metta and Karuna. He is both the Buddha of Metta and Karuna, and its ideal exemplar. Simply seeing his loving, compassionate face, or chanting his mantra, known as the “compassion mantra” or Lotus Mantra — Om Mani Padme Hum — is a complete practice.

Of the countless sutras in the Mahayana canon, none is more important or moving than the Heart Sutra — the words of the Compassionate One Avalokiteshvara — and the core of the Prajna Paramita Sutras, the “Heart of the Perfection of Wisdom.” His words can be reduced to “Form is Emptiness, Emptiness is Form” — a profound soundbite that can take a lifetime of study to comprehend. [For the full Heart Sutra, see video chanting and text below.]

Mantra of Chenrezig, chanted by Yoko Dharma (no permission or lung required):

These are words and wisdom taught by the Compassionate One, Avalokiteshvara, endorsed by Shakyamuni Buddha. Aside from Shakyamuni Himself, Avalokiteshvara appears in more sutras than any other Bodhisattva or Buddha, including an entire chapter of the massive Lotus Sutra, The Prajnaparamita Sutras, Maha Karuna Dharani Sutra and many others:

• Chapter 25 of Lotus Sutra Delivering Us From Every Danger (full chapter in English)>>
• Great Compassion Dharani Sutra (in English)
• The Heart of the Perfection of Wisdom Sutra (in English)
• Choral chanted version of the Heart Sutra>>

What did Chenrezig mean when he spoke these sizzling, concise and profound words? In essence, the doctrine of Two Truths, that ultimately all phenomena are Sunyata (Emptiness), empty of unchanging essence. What does Emptiness have to do with Compassion? They are co-equal, as explained by Venerable Khenpo Rinpoche:

“These two natures, the absolute and the relative, are not opposites; they always arise together. They have the same nature; they are inseparable like a fire and its heat or the sun and its light. Compassion and emptiness are not like two sides of a coin. Emptiness and compassion are not two separate elements joined together; they are always coexistent.”

• For a feature on why Chenrezig shows so many appearances and faces, see>>

All Yidams Chenrezig?

In Tibetan Buddhism, there is a saying, “all male Yidams are Chenrezig.” In the context of the Heart Sutra, or of ultimate reality or Shunyata (Emptiness), this is certainly a core truth. The compassion of Avalokiteshvara manifests in many forms, as a skillful means. Yet, whether the manifestation is “angry” compassion — such as Hayagriva, or a motherly compassion — such as Guanyin — all are faces of compassion; all are Chenrezig. When we prostrate to any of these manifestations, we are bowing, ultimately, to compassion and loving-kindness.

In all Buddhist traditions — from the Elder Path (Theravada) to Mahayana and Vajrayana — we typically prostrate to a statue or image of a Buddha on our altar. This is not superstition or blind devotion. We are practicing the remedy for Pride, one of the great obstacles in our path. We bow to what that image represents. We don’t literally believe the statue is alive. We are inspired by the serenity, compassion, love and peace of that image. We connect with the symbolism of the image, engaging the visual power of our minds.

Connecting Mind with Symbol

In Theravada, the statue is likely to be Shakyamuni Buddha seated in meditation. Teacher Bhante Heepola Gunarantan explains,

“When we treat our shrine area as a sanctuary where the Triple Gem — the Buddha, Dhamma and Sangha — reside, we are reminded of our reverence for them… Remember that the Buddha image is not alive, but only represents the Buddha’s perfected qualities of serenity, composure, peacefulness, and purity.” [1]

In Mahayana — the big bus vehicle of Buddhism that embraces the Bodhisattva ideal — the image on the altar plays a similar role, although perhaps with many faces, depending on the student’s practice. Mahayana might be represented by the Eight Great Bodhisattvas who symbolize the Eight Great Qualities of a Buddha:

• wisdom,
• compassion,
• power,
• activity,
• merit,
• qualities,
• blessings
• and aspirations.
• For more on the Eight Bodhisattvas, see>>

If our focus was Compassion (Karuna) and Loving Kindness (Metta) our altar would likely feature the kind face and image of Avalokiteshvara — also known as Guanyin (Kuan shi yin) or Chenrezig in Tibetan Buddhism.

Gate Gate Paragate Paramsamghate Bodhi Soha

The Prajnaparamita Mantra taught by Avalokiteshvara and endorsed by Shakyamuni Buddha in the Heart Sutra, here chanted by Yoko Dharma:

Om Gate Gate Paragate Para Samgate Bodhi Soha

Chanted daily, this mantra is an essence mantra in both Mahayana and Vajrayana — stills the mind, helps one focus on Wisdom and Emptiness, and generates good merit.

From Heart Sutra: “Therefore, the mantra of the perfection of wisdom, the mantra of great knowledge, the unsurpassed mantra, the mantra equal to the unequaled, the mantra that thoroughly pacifies all suffering, should be known as truth since it is not false.

The mantra of the perfection of wisdom is declared:

TADYATHA [OM] GATE GATE PARAGATE PARASAMGATE BODHI SVAHA

“Shariputra, the bodhisattva mahasattva should train in the profound perfection of wisdom like that.” Then the Bhagavan arose from that concentration and commended the bodhisattva mahasattva arya Avalokiteshvara saying: “Well said, well said, son of the lineage, it is like that. It is like that; one should practice the profound perfection of wisdom just as you have indicated; even the tathagatas rejoice.”

THE SUTRA OF THE HEART OF TRANSCENDENT KNOWLEDGE

Thus have I heard. Once the Blessed One was dwelling in Råjagriha at Vulture Peak mountain, together with a great gathering of the sangha of monks and a great gathering of the sangha of bodhisattvas. At that time the Blessed One entered the samådhi that expresses the dharma called “profound illumination,” and at the same time noble Avalokiteshvara, the bodhisattva mahåsattva, while practicing the profound prajñåpåramitå, saw in this way: he saw the five skandhas to be empty of nature.

Then, through the power of the Buddha, venerable Shåriputra said to noble Avalokiteshvara, the bodhisattva mahåsattva, “How should a son or daughter of noble family train, who wishes to practice the profound prajñåpåramitå?”

Addressed in this way, noble Avalokiteshvara, the bodhisattva mahåsattva, said to venerable Shåriputra, “O Shåriputra, a son or daughter of noble family who wishes to practice the profound prajñåpåramitå should see in this way: seeing the five skandhas to be empty of nature. Form is emptiness; emptiness also is form. Emptiness is no other than form; form is no other than emptiness. In the same way, feeling, perception, formation, and consciousness are emptiness. Thus, Shåriputra, all dharmas are emptiness. There are no characteristics.

There is no birth and no cessation. There is no impurity and no purity. There is no decrease and no increase. Therefore, Shåriputra, in emptiness, there is no form, no feeling, no perception, no formation, no consciousness; no eye, no ear, no nose, no tongue, no body, no mind; no appearance, no sound, no smell, no taste, no touch, no dharmas; noeye dhåtu up to no mind dhåtu, no dhåtu of dharmas, no mind consciousness dhåtu; no ignorance, no end of ignorance up to no old age and death, no end of old age and death; no suffering, no origin of suffering, no cessation of suffering, no path, no wisdom, no attainment, and no nonattainment.

Therefore, Shåriputra, since the bodhisattvas have no attainment, they abide by means of prajñåpåramitå. Since there is no obscuration of mind, there is no fear. They transcend falsity and attain complete nirvåna. All the buddhas of the three times, by means of prajñåpåramitå, fully awaken to unsurpassable, true, complete enlightenment.

Therefore, the great mantra of prajñåpåramitå, the mantra of great insight, the unsurpassed mantra, the unequaled mantra, the mantra that calms all suffering, should be known as truth, since there is no deception. The prajñåpåramitå mantra is said in this way:

OM GATE GATE PÅRAGATE PÅRASAMGATE BODHI SVÅHÅ

Thus, Shåriputra, the bodhisattva mahåsattva should train in the profound prajñå-påramitå.”

Then the Blessed One arose from that samådhi and praised noble Avalokiteshvara, the bodhisattva mahåsattva, saying, “Good, good, O son of noble family; thus it is, O son of noble family, thus it is. One should practice the profound prajñåpåramitå just as you have taught and all the tathågatas will rejoice.”

When the Blessed One had said this, venerable Shåriputra and noble Avalokiteshvara, the bodhisattva mahåsattva, that whole assembly and the world with its gods, humans, asuras, and gandharvas rejoiced and praised the words of the Blessed One.

NOTES

[1] Buddhist Suttas for Recitation: A Companion for Walking the Buddha’s Path, Bhante Heepola Gunarantan, Wisdom books.

From one of the tea-offerings to glorious Black Mahakala:

“You come from your tree…
You, the Great Black One, the Great Crow.
Glorious Six-Armed One, homage and praise to you!
Sternly protect the doctrine of the Buddha!” [1]

“Mahākāla is the most commonly invoked of all Dharma protectors, and is important to all schools of Tibetan Buddhism. In Tibetan he is often known simply as ‘the Lord’,” writes Vessantara. [5]

But why crows, dogs, wolves and horses? Crows, black dogs, black wolves, black horses and the “Men in Black” are recurring themes in many Tibetan Buddhist legends of Mahakala. Mahakala is so well loved as a Protector that he is often simply called “The Great Black” and “The Lord.” If you have a “dream” of a crow, black horse or black wolf it is said that Mahakala visited you.

Mahakala, crows and the Dalai Lama

Black six-armed Mahakala is a manifestation of Chenrezig, the Buddha of Compassion, and among the most important of deities in Vajrayana Buddhism. The Dalai Lama is also an emanation of Avalokiteshvara (Chenrezig). In an interview, the Dalai Lama told the story of the two crows in his own life (on his official website):

“Another thing I didn’t mention in my autobiography is that after my birth, a pair of crows came to roost on the roof of our house. They would arrive each morning, stay for while and then leave. This is of particular interest as similar incidents occurred at the birth of the First, Seventh, Eighth and Twelfth Dalai Lamas. After their births, a pair of crows came and remained. In my own case, in the beginning, nobody paid attention to this. Recently, however, perhaps three years ago, I was talking with my mother, and she recalled it. She had noticed them come in the morning; depart after a time, and then the next morning, come again.

“Now, the evening after the birth of the First Dalai Lama, bandits broke into the family’s house. The parents ran away and left the child. The next day when they returned and wondered what had happened to their son, they found the baby in a corner of the house. A crow stood before him, protecting him.

“Later on, when the First Dalai Lama grew up and developed in his spiritual practice, he made direct contact during meditation with the protective deity, Mahakala.

At this time, Mahakala said to him, Somebody like you who is upholding the Buddhist teaching needs a protector like me. Right on the day of your birth, I helped you.

“So we can see, there is definitely a connection between Mahakala, the crows, and the Dalai Lamas.” [4]

Dhe-Tsang Monastery: crows and men in black

In the beautiful story of the founding of Dhe-Tsang monastery, the great protector Black Mahakala personally guided Je Tsongkhapa’s great disciple Ngawang Drakpa — appearing as a black crow.

The monastery, built in the year 1414, owed its existence to the coming of a great black crow. Later, another crow carried a powerful sadhana from Lama Tsongkhapa to his disciple to help subdue the demons and black magic troubling the area. Then, came the “Men in Black” who mysteriously appeared, and who later transformed into three statues — one of Six-Armed Mahakala, one of Four-Armed Mahakala, and one of White Mahakala.

We can see these stories as symbolic, literal or magical, but they immediately give us a sense of power and importance of Mahakala. Whether as a potent psychological archetype or as an Enlightened Deity active in the world, Mahakala — the fierce aspect of Chenrezig or Avalokiteshvara, Buddha of Compassion — the symbolism of the history is profound. Whether Mahakala’s activity is all in “your head”, or actually active in the relative world (Desire Realm), there can be no doubt (to a Vajrayana Buddhist) that Black Mahakala’s power is irresistible. Even today, in some monasteries, the monks put aside a portion of food for “the black man” Mahakala. In Mahakala Tangkhas, you often see the black man in the foreground.

There can be no doubt that all of these manifestations in the stories — the crows and the three men in black (or three black men, depending on the translation) — are none other than emanations of The Great Black One, Mahakala.

First, comes the Crow

In the wondrous tale of Dhe Tsang Monastery, Mahakala manifests as both crows and the three men in black (or black men, depending on the translation). From a wonderful article by Nitin Kumar [3]:

“The Dhe-Tsang monastery, built in 1414 by a close disciple of Je Tsongkhapa is situated in the Gyalrong district of eastern Tibet. When its founder, Ngawang Drakpa, came to the region intending to build a monastery there, he realized that the place was special but couldn’t decide on the best location to build the Hermitage.

At that very moment, a huge crow swooped down on him, picked off his scarf, and flew away with it. The monk hastened to follow the crow. Eventually, the garment was found hanging from the branches of a Juniper tree. Here it is relevant to observe that the crow is visualized in Tibetan Buddhism as an incarnation of Mahakala, whose name literally means the ‘Great Black One.’

Taking this occurrence to be an auspicious omen, Ngawang decided to build the monastery around the tree, which would itself serve as a natural pillar of the prayer hall.”

This was only the beginning of this tale of wonders. Later, when demons and black magic caused the monastery construction to collapse — whatever was built each day, would crumble that night — Ngawang Drakpa again relied on the great Lama Tsongkhapa’s advice — and the crow emanation of Black Mahakala.

As he was considering what to do, the crow appeared again. “Much relieved by its presence, the venerable monk wrote a letter to his guru Tsongkhapa in Lhasa, asking for help. The master in response to his pupil’s plea then composed a practice brimming with spiritual potency and gave it the name: ‘The Solitary Hero Vajra Bhairava Sadhana.’ He gave it to the crow to deliver it to Ngawang Drakpa. When the latter received the manual, he performed the practice immediately…” All negative influences were subdued. [3]

Then, the Men in Black (or the Black Men)

From then on, construction went smoothly. Venerable Ngawang Drakpa sought out the best possible sculptors to create the statues for the monastery, and especially the great protector Mahakala. Again, quoting the feature by Nitin Kumar:

“When the major part of construction was completed, the lama began to look for master sculptors who could create spiritually charged images for the retreat. One day, three black men came to the monastery and stayed there for some time. They later revealed that they were sculptors from India. Delighted on hearing this, Ngawang Drakpa eagerly sought their services in building the required deity statues. Of the three men from India, only one agreed to stay on and help. As per his promise, the sculptor created all the statues requested except that of Mahakala, which alas, was only half-finished when the day of inauguration arrived.

The celebrations for the occasion consisted of various ritual dance performances. At the end of the program, the Indian sculptor declared that he too wished to perform a dance for the contemplation of the audience and proceeded to enthrall them with an exceptionally energetic performance wearing a swirling costume and a large wrathful mask, leaving the viewers in raptures. Towards the conclusion of the dance, his physical form suddenly started to shrink until finally only the giant mask remained on the ground and there was no trace of the body of the dancer. Taken aback by the bizarre turn of events, the monks rushed to the chamber where the half-finished statue of Mahakala lay. To their utter surprise, the statue was complete. The sculptor had merged with his creation, granting it an unparalleled spiritual potency.

The story does not end here, however. Later they were informed that the two companions of the Indian sculptor, who had declined to stay on, had each made a Mahakala statue at two different monasteries and had likewise mysteriously disappeared into their respective creations. It was not long before the perceptive adepts realized that these sculptors were none other than the great god Mahakala in his various manifestations, incarnating himself as the savior and protector of monasteries. Thus at Ngawang’s hermitage he was the Six-Armed Mahakala and had created a sculpture of himself with half-a-dozen hands. In a similar manner the other two had created icons of the Four-Armed and the White Mahakala respectively. Collectively, they were named the three Mahakala brothers and became vastly popular all over Tibet.”

Crow in different traditions

In Tibet — and most cultural traditions not influenced by the story of Noah (where the crow failed his mission — the crow is considered highly auspicious. In Tibet crow is associated with Mahakala; in Europe with Odin; in North American native spirituality, Raven is an important entity and Crow is sometimes the totem of the Great Spirit; in Hinduism, crow is associated with Shiva.

The crow and the Dalai Lamas

The crow also features in both the stories of the first — and the current — Dalai Lamas.

“When the home of the baby who was to become known as the First Dalai Lama Gedun Drupa Chokey Geundun (or, Kundun which means “the presence”  ) was set upon by raiders, the family had to flee leaving behind the little child. When they returned the following morning, they found the baby guarded by a pair of crows. To this day, crows figure among the symbols of his rank.

In Kundun (Martin Scorsese, 1997) the film made of the first 25 years of the current (14th) Dalai Lama’s life based upon a series of interviews conducted by Martha Mathison, Reting the Regent tells how on the morning following the birth, the mother noticed a pair of crows outside.” — Raven and Crow Khandro.net

Why Mahakala appears as a wrathful deity

Ven. Khenpo Karthar Rinpoche explains:

“It is not because there is something ferocious about Mahakala or that he is aggressive. Mahakala is none other than the inseparability of compassion and loving-kindness. In the view of ultimate wisdom, there is no separation between the Awakened Mind of Buddha and that of Mahakala. Mahakala is a manifestation of the awakened mind.

Appearing in very majestic form, splendid yet frightening, Mahakala stands in the midst of a mountain of flames to symbolize that no enemy can stand this appearance aspect; the sharp chopper, which he holds aloft in one hand, symbolizes the cutting through of negative patterns, aggression, hatred, ignorance–any of the five poisons. No neurosis or negativity can tolerate this very majestic form; the frightening form symbolizes Mahakala as totally devoid of fear or hesitation in his spontaneous yet consistent work toward the benefit and liberation of all beings.

Mahakala is seen standing on the corpse of two human bodies, thus symbolizing the death of negativities and the complete uprooting of negative patterns to such a point that, like a dead body, they will not come to life. It is very important that we know these symbols of Mahakala because many times we have mistaken notions that he may be a clinging spirit or harmful, evil being, perhaps even the Lord of Death ready to devour and attack. One would find great difficulty in relating to the various symbols without understanding that our awakened compassion is the essential quality of the being of Mahakala. Mahakala has never been known to harm one being, even in the slightest manner, because he is constantly benefiting beings through the continuous play of the enlightened mind.” [2]

Vessantara’s story of Chenrezig’s transformation

In his wonderful book “A Guide to the Deities of Tantra” author and teacher Vessantara gives a lovely prose visualization to help explain the transformation of peaceful to wrathful [5]:

“Avalokiteśvara, the Lord of Compassion, gazes out across the world, his white radiance soothing the sufferings of living beings. With one pair of hands he clasps to his heart the wish-fulfilling gem of his vow to eradicate the world’s pain. In his upper left hand he holds the lotus of spiritual receptivity, the desire to leave the mud of saṃsāra and reach up towards the sun of true happiness.

Above his head we sense the oceanic love of Amitābha, his spiritual father. In Avalokiteśvara’s heart the mantra oṃ maṇi padme hūṃ rotates ceaselessly, pouring its light into the six realms of suffering. In his upper right hand we see his crystal mālā turning. With each bead another being’s sufferings are extinguished. We watch the dancing reflections in the crystal beads, follow their steady rhythm as aeons pass.

Still the beads flow through the milk-white fingers. The pace is steady, smooth, ceaseless. And yet … there is still so much agony, pain, and frustration mirrored in those patient eyes. Hearts which hear the call of the mantra and long to respond are chained by dark forces, restrained by fear, bewildered by confusion, so that they do not know whence the sound comes or how to follow it.

The sapphire eyes cloud with a gathering storm of spiritual impatience. They steal a glance at the steady, but too slow, circling of the crystal beads to their right. They look once more, hard, at the plague forces of ignorance, the jailers of hatred, the ransomers of craving who hold so many beings in their clutches.

The crystal beads begin to change shape. They lose their sparkling reflections for a sun-bleached white. They become a death’s head garland, a rosary of skulls. The delicate white hand grows darker, its light changing from white to deep blue, like an eclipse of the sun.

The powerful hand’s first and last fingers stab the air in a menacing gesture. Around it roars a corona of flames. With a world-shaking cry the figure, now blue-black, starts to its feet. The wish-fulfilling jewel transforms into a vajra-chopper and a skull cup dripping with red nectar. The soft lotus transforms into a trident with a death’s head.

From the huge, overpowering blue-black body another arm thrusts out, rattling a skull drum. To the left a further first uncoils a noose. The giant figure pounds forward, wild hair streaming upward, tied round with snakes. The massive body, nearly naked, girt only with a tiger-skin, wears skulls – pretty, staring skulls – as jewels. Snake-enwreathed, fang-mouthed, three eyes glaring bloodshot from an awesome face, he marches onward bellowing challenge…”

[Read on in Vessantara’s amazing book: A Guide to the Deities of the Tantra.]

Symbolism of popular Six-Armed Black Mahakala

Black six-armed Mahakala is a manifestation of Chenrezig, the Buddha of Compassion. Although he appears wrathful, this is a symbolic appearance that conveys his power to overcome negativities, obstacles and provide conducive conditions for practice. In brief, the complex attributes of six-armed Mahakala are symbolic of:

• Midnight blue or black symbolizes changeless Dharmakaya (all colours absorb into black.)
• Three eyes convey that he sees the past, present and future.
• The five-skull crown: transformation of the five poisons of anger, desire, ignorance, jealousy and pride — into the five wisdoms.
• Six arms represent the attainment of the six perfections: generosity, patience, morality, diligence, meditation, and wisdom.
• Rosary of skulls symbolize continuous activity on behalf of all sentient beings.
• Damaru hand drum represents the sound of emptiness
• The skullcup filled with blood symbolizes either/ both the subjugation of the maras (evil), or the transformation to the pristine nectar of wisdom.
• The kartika or curved ritual knife stands for “cutting attachments” and clinging to “ego.”
• The trident staff shows his power over the three kayas.
• The lasso binds those who break their vows.
• He stands on an elephant-headed deity, symbolizing the overcoming of obstacles (elephants represent pride) and also overcoming obtacles subconscious thoughts
• He stands on a sun disc, symbolizing illumination from ignorance.
• The lotus throne represents purity and the Lotus Family (Chenrezig and Amitabha are Lotus Family.)
• The tiger skin represents the purification of desire.
• The elephant skin stands for purification of pride.
• Snakes represent the purification of anger.

Praise to Black Mahakala

(Normally for a Tea Offering)

HUM!

NYUR-DZÄ CHÄN-RÄ-ZIk-LA CH’AK TS’ÄL-LO
ZHAP-DUP-D’ANG-CHÄ VINAYAKA NÄN
NAK-PO CH’EN-PO TAK-G’I SHAM-T’AP CHÄN
CH’AK-Dr’UK DrÜL-GY’I GYÄN-GY’I NAM-PAR GYÄN

Quick-acting Avalokita, homage to you!
Wearing anklets, you trample Ganesa.
Mahakala, you wear a tiger-skin loincloth
Fully adorned with snake-ornaments on your six arms.

2. YÄ-PA Dr’I-G’UK B’AR-WA Tr’ENG-WA DZIN
T’A-MA DAMARU-NI Dr’AK-TU Tr’ÖL
YÖN-PA T’Ö-PA D’ANG-NI DUNG TSE-SUM
D’E-ZHIN ZHAk-PA ZUNG-NÄ CH’ING-WAR J’E

The (first) right holds a triku (chopping-knife), the middle a mala,
The last plays violently a damaru;
The left hold a skull-cup, and a three-pronged lance,
And likewise a noose, which serves for tying up.

3. Dr’AK-PÖi ZHÄL-NI CH’E-WA NAM-PAR TSIk
CHÄN-SUM Dr’AK-PO U’TrA GY’EN-D’U BAR
TrÄL-WAR SINDHURA-YI LEk-PAR J’Uk
CHI-WOR MI-KYÖ GYÄL-PÖi GYÄ-TAP TÄN

Your wrathful mouth completely bares its fangs
Your three eyes are fierce. The hair of your head blazes upward.
Your forehead is properly anointed with red lead.
On your crown, Aksobhya’s royal presence is fixed.

4. Tr’AK-DZAK MI-GO NGA-CHÜi DO-SHÄL CHÄN
RIN-CH’EN T’Ö-KAM NGA-YI U-LA GYÄN
SHING-LÄ J’ÖN-NÄ TOR-MA LEN-DZÄ-PÄi
PÄL-DÄN CH’AK-Dr’UK-PA-LA CH’AK-TS’ÄL TÖ

You wear a great necklace of fifty men ‘s heads, dripping blood.
On your crown, you’re adorned with five dry, jeweled skulls.
You come from your tree and accept our torma offering,
Glorious Six-Armed – homage and praise to you!

5. SANG-GYÄ TÄN-PA NYÄN-PO SUNG-WA-D’ANG
KÖN-CH’OK U-P’ANG NYÄN-PO TÖ-PA-D’ANG
DAK-CHAK PÖN-LOP K’OR-D’ANG CHÄ-NAM-KYI
KYEN-NGÄN B’AR-CH’Ä T’AM-CHÄ ZHI-WA-D’ANG
CHI-DÖ NGÖ-Dr’UP NYUR-D’U TSÄL-D’U SÖL!

Sternly protect the Doctrine of the Buddha!
Sternly praise the height of power of the Jewels!
For us – teachers, disciples and entourage –
Please quell all bad conditions and obstructions,
And grant us quickly whatever siddhis we wish!

NOTES
[1] One verse from the “Tea offering praise” to Black Mahakala.
[2] From a teaching given by the Ven. Khenpo Karthar Rinpoche on February 2, 1981 at Karma Triyana Dharmachakra; translated by Ngodrup Burkhar and edited by Agnes M. Ruch.
[3] “The Many Forms of Mahakala Protector of Buddhist Monesteries” Exotic India by Nitin Kumar
[4] Questions and Answers with the Dalai Lama.

[5] Vessantara. A Guide to the Deities of the Tantra (Meeting the Buddhas) . Windhorse Publications. Kindle Edition.

Avalokiteshvara, help me to say this rightly, for all who could benefit from it.

By Jason Espada

From “Writing, music, and spoken word by Jason Espada”

For other wonderful features on Buddha Weekly by Jason Espada, see>>

Mantra [definition]

I: A set of sacred syllables, repeated to attain a spiritual benefit…

II. From the Sanskrit: A tool for thinking. 1. Prescribed syllables, in Sanskrit, to protect the mind from defilements. They express the essence of specific energies. The recitation of mantras is sometimes done with specific visualizations. 2. Often, Mantra is used as a synonym for Vajra, or Tantra, as in ‘Mantrayana’ – the path of mantra.

In thinking about writing this introduction, I’ve tried to bring to mind the most commonly asked questions about mantra practices. I know, first off, that most people have no interest in this subject, feeling completely sure, for some reason, that these practices don’t work, and that it’s a meaningless subject for them to learn anything about.

A second, much smaller group tend in the opposite direction – without trying things, they believe what they hear. They take it on faith, or because it sounds reasonable, or because it fits with their world view of what’s possible.

Both of these extremes, of tending toward credulity, or a pre-judged disbelief, would have to be set aside, before anything new can be learned, especially when it comes to more recondite subjects – where there is a lot that is hidden, or subtle – outside the range of our usual perceptions.

Instead of believing or not believing from the outset, perhaps someone new to this subject could listen to these ideas more as an invitation, to try some of these practices, or to see things in a different way.

I hope in these pages to be able to share some basic information, and to offer as much as I can in the way of warm encouragement to practice. The effects can really be great, profound and life-altering.  They can change what we think of as ourselves, and what we think of as ‘a human being’.

As Rumi said,

Human beings are mines…

We have all these richnesses inside us. All these potentials. May they manifest effortlessly in whatever way, and as much as necessary for the benefit of living beings.

Imagine if someone told you that you had a pot of gold right around the corner from where you are standing, in your very own backyard.  Whether or not you knew this person, it would at least be worth a look. If they even said that you had a single gold coin, most of us would at least look. The usefulness of money is something we can all relate to – ‘no harm in trying’, we’d say. And yet, compared to the  claims that are made about the power of mantra, the usefulness of money is limited, almost nothing. There are other kinds of wealth near at hand that we can have access to and make use of.

Our body contains medicine

When we’re first introduced to the idea that there are healing properties within our body and mind, that can be contacted and increased, we might be surprised. After all, it goes against everything we’ve been taught about who we are – and these beliefs can be quite solid.

If someone says to you that your body contains healing properties that can be awakened and increased, it’s like being told that there’s gold nearby, in your own yard. First, you’d want to know where, and second, how much! Well, the teachings on mantra provide the ‘where’ – the directions, if you will, to inner treasures.

As far as the ‘how much’, I’ll repeat what tradition teaches, and that is, that it depends on the person and the practice itself what will come about. As always, there is the invitation to practice, to experience and see for yourself, along with the encouragement that these practices could be of great benefit to yourself and others.

If you find you are interested, then please do give these practices a fair try, in terms of time and effort, as it’s said, to awaken the energy of the mantra.

Working from two directions

Let’s say you want to cultivate compassion. You may choose to recite the compassion mantra, OM MANI PEME HUM. An experience like this may follow: you can feel peaceful, and have a warm feeling. You may see light like sunlight, rising from within. You may want to share that feeling or express that feeling in some way…

While reciting, you may pause, and say, “may all beings be happy”, “may all beings be peaceful…”, or make prayers of that nature.

The feeling then can be somewhat different – as if you are using a different part of the mind to cultivate good-will, love and compassion.

Reciting the mantra, you can have the feeling arising from within, surfacing, as it were, from the depths. And then, praying, or thinking May all beings be happy, from a contemplative level of mind, deeper than ordinary thinking, you may feel this same feeling is both being cultivated or awakened by your prayer, and also changing your surface thought and feeling.

Two explanations for why mantra works at a deeper level

It’s taught in both the Indian and Tibetan traditions that the sounds of the syllables of mantra themselves have power. They embody, or express, or are the quality that we aim to produce, experience, or cultivate.  The sounds are themselves the quality we aim to experience, and to make use of to benefit self and others. This is one explanation.

The other explanation is that, through use over generations, mantras have been associated with qualities, or states of consciousness. And when we repeat the syllables of a mantra, we tap into a reservoir of particular life-energy, or power that has been built up over time.

Either way, if it works, that itself is proof enough. We really don’t need a theory, though it may clarify some of what goes on.  Personally, I feel there is truth in both explanations as to why mantra works.

Often when we read about the use of prayer or mantra, we read extraordinary statements – far from our usual world view. And I must say, in all honesty, that there is something in mantra that is beyond description, and that needs to be mentioned.

More food for thought – On world view

I recall reading early books about Tibetan Buddhism, the branch of Buddhism where mantra has flourished. They referred to the Tibetan Tradition as “Magical Buddhism”, and in a way they were right. The starting point for much of the prayer, visualization and mantra in the Tibetan Tradition is what can be called a magical world view.

A magical world view, wherever it is found:

• asserts levels of reality beyond the physical world, and that there can be interaction between the different levels;
• In a magical world view, thought, or more particularly focused thought, is considered a creative force, a world changing force, to a much greater extent than is commonly believed.
• Often in a magical world view, spirits of different types can be called on for assistance in various matters, and they will come – ancestors, saints, forms of divine beings, such as angels or bodhisattvas, or saviors;

Sometimes in a magical world view, the whole world is thought to be alive, sentient.

Magic, in its most general sense, is changing the outside world by changing something in the inside world. This is often accomplished by ritual, or by prayer, meditation, the use of mantra, or a combination of these.

Sometimes it’s asked, with so many mantras, where should a person begin? I think of one analogy I heard years ago, that points to an answer, and that at the same time offers an explanation of why one mantra may be more suitable for a person, and another not work for them.  It goes like this:

Imagine a field or a plot of land, and beneath the surface of the earth, at different depths, are different kinds of seeds. The seeds that are closest to the surface are those that will give results first, or the most quickly. This is why gurus, or teachers with insight into a student’s nature, their ‘field’, so to speak, are traditionally the ones who tell the student what mantra to practice.

The theory of karma – past experiences determining one’s character and affinities – can be useful for some people, but it’s not essential to accept as a prerequisite for practice. Just do some practice and you will see for yourself what mantra brings you what, if any results.

The quantitative and qualitative aspects of mantra practice

When we make contact with a tradition through study, recitation, chanting or mantra, we can feel that we connect with a flow of energy to some extent. It may be a subtle feeling, or it can be something stronger, like a steady current. Sometimes it can be quite a forceful experience of energy, of a certain type of life that we are in touch with.

It can be like opening the sluice of a canal. We can feel we have contacted some source of energy, and we can feel it moving in us or through us. (See ‘Imagine an underwater system of channels…’ – the short poem that follows this essay)

However, if we only talk about a quantitative increase in energy, as if life-energy were just a generic force, like water or electricity, that would not be saying enough. It wouldn’t fully describe what we meet with and utilize when we connect with a tradition or make use of a mantra. We also need to speak of the qualitative aspect of spirit.

Ajaan Lee said this about the worth, or the value and power of certain states:

Things that are genuine, or pure, even though they may be small, can give rise to enormous results. Just as a piece of genuine paper money – a tiny strip of paper with the state seal – can be put to use in all sorts of ways.  But if it’s newsprint, even a bushel of it wouldn’t be able to buy a thing. In the same way, a pure mind, even if we can make it pure for only a little while, can give rise to results way in excess of its size.

And, in speaking about specific qualities, here’s how one teacher named Mingyur Rinpoche replied when asked,

What does blessing mean?

He said,

It is a particular type of power…  various medicines have various types of strength, or power.  Water has a power to wet things and clean things.  Fire has a power to burn.  When we put water in a field, it helps to grow flowers or crops.  All phenomena have a particular power associated with them…  Blessing comes as a particular type of power.

(to accomplish a specific purpose).

For example, when one prays, “Grant me your blessing that uncontrived devotion may arise in me”, What happens is, that one receives that power, the blessing, and one’s defilements and obscurations are purified and dispelled. If one gives rise to devotion and faith and supplicates, then one has the blessing connected with arising of faith and devotion.

Many different practices

There are many different mantras, and many different practices that one can choose. Sometimes these are called ‘yidam‘ or ‘deity’ practices. It think it’s important to consider clearly here what is meant by the word ‘deity’ in Buddhism. This is a difficult word for Westerners. We have a 2000 year monotheistic tradition that is in our Western soul, and any term that brings to mind our Western Tradition needs to be considered carefully.

All of the qualities represented by figures in Buddhism are within each of us. Every quality, of love, intelligence, purity, healing power – but usually we don’t see ourselves this way. If our self view were to fluctuate, even a little, we would find that simultaneously the way we view images representing enlightened qualities would change too.

If we see ourselves as ordinary beings, and we experience ourselves as fundamentally without these qualities, then naturally if we think of Buddha’s or Bodhisattva’s qualities existing at all, they are felt to exist outside of us.  (more on that in a moment, but first, a little more on this line of thought)

If there is a change in our self-view, or the way we experience our self-nature, then when we look at these images we can feel that “this quality is there – it is in Tradition and it is in me, as potential perhaps, but in the same way the fully developed flower-and-fruit giving tree is in the seed and the first shoots”.

In addition to there being an external, historical aspect, like a reservoir of a particular energy that can be contacted, we can also feel that the image or the idea of what is called ‘a deity’ represents aspects of our own nature, fully developed.

Perhaps when we are there, when we are the fully expression of some enlightened quality, then we could look at the image, sometimes called ‘deity’, and, with understanding, say “That is me”.

There may be one place where the Western idea of a deity and the way it is made use of in the Vajrayana overlap, and that is in its external aspect. Names and forms of Buddhas and bodhisattvas can be called on, and they will respond. Not for everyone, and not always, but this is an inherited truth, this has been many peoples experience in many places throughout time. I’ve had this experience myself on many occasions or else I probably wouldn’t be writing this.

Actually, many people have had the experience that mantra and prayer really do work in the ways they are praised – to heal, to harmonize, to clarify, but, again, as we say ‘the proof is in the pudding’; i.e., they are self-revealing, we have to know them for ourselves.

My feeling is that if others, or if even one other person could hear about these things, be inspired to practice, and gain some of this benefit, then my efforts here will have met with success. So I know I at least have to try to speak of these things.

To call on a holy Name, and to feel some response, this is precious, of inconceivable worth, but there is more intended by the practice of mantra and the forms passed down to us to be meditated upon. We can receive their benefit as needed in our lives. And we are also encouraged to cultivate this understanding, that we all have all these qualities within us. We are encouraged to bring them out as much as we can, and to live and act in this world, in enlightened and enlightening ways, with compassion and wisdom.

Mahayana

What’s called ‘Mahayana’ in Buddhist traditions refers to a re-orientation towards teachings, self, and others in the world. All Buddhist lineages have teachings about love and compassion, but in Mahayana this aspect is placed right in the center. In this way of thought, the needs of all others, inclusively, and compassion for all is emphasized, and then every other practice, such as calm meditation, contemplation on mortality, karma or realizing selflessness, is seen in relation the suffering and confusion of living beings.

All these teachings then take on vast importance. When practiced, they can help us first to help ourselves, freeing, awakening, and increasing our ability to help, and they can directly help others.   When held, and maintained, all these teachings and practices can be seen as being not just for ourselves, and then their potential, to bring happiness and to remove suffering, can be perceived to be as it is – as something enormous, limitless.  Seen this way, our appreciation of the value of these teachings can increase enormously in our mind.

These teachings and practices have the potential to benefit self and others. They can open the way to peace, health and every enjoyment, so their value is naturally very great.

What then to say about mantra?  In this context, a Mahayanist, whether they think of themselves as Buddhist or not, someone who has bodhicitta heart, the intention to remove as much suffering as possible and to benefit others as much as possible, naturally will look in an unprejudiced way for whatever can help. Naturally, there will be no obstacle to that kind of determination to help. What joy, then, when someone with these pure, good intentions, finds the study and practice of mantra. Even if this is not for everyone, due to karma and people’s affinities, still, who would not be intrigued?

In the true Buddhist spirit of free inquiry, the way is open, and the warmest invitation is given, to try the practice for oneself, to see if they work as described in many places, or possibly too in ways that are even better. Of course, they may not work at all, but for those with an affinity with any of these practices, the results for oneself and for others can be very great.

On Mantra and Initiation

Often before beginning the practice of a mantra, a person will attend a ceremony called an initiation. This is helpful, to introduce a practice, and to further realization, but it is not essential to begin or to receive the benefits of a practice. If you begin some practice, and get some positive result, then you may like to consider attending an initiation. This can strengthen your practice, and facilitate realization.  An experienced Lama can share his or her energy, and connect us to a living lineage of practice, and this can be something really profound.

Some people gladly travel great distances to attend initiations, because of how important they feel these events to be. If you have any interest, and the chance to attend an initiation, by all means do take the opportunity. You can check with your local Tibetan Buddhist centers for a schedule of events and initiations, which are also called empowerments. Usually there will be some teachings or commentary along with the ceremony that will explain what will take place and how to practice in detail. Until that time, however, mantras and practices are available.

It’s traditionally taught that what’s called ‘self-generation’ – where one visualizes oneself as the deity – should only be done by those who have received the initiation of a particular deity, but that ‘front generation’ – where one visualizes the deity in space above and in  front of oneself – can be done by anyone.

In front generation, we visualize, or see with the mind’s eye above us, the Buddha or bodhisattva whose practice we are doing, and whose mantra we are reciting.  It’s helpful when doing this recitation and visualization, to see pure light and nectar streaming from the image we hold, and that is also made entirely of pure light. These represent, or carry the blessings of the Buddha.

We should also see ourselves, our own body, not in an ordinary way, not as flesh and bone, but as also being made entirely of light. Many teachers advise, too, that when doing this visualization, we see ourselves in a pure land, and make the visualization as beautiful, peaceful, perfect, and pure as we can. This is helpful.

We can also do the practice without any elaborate or detailed visualization.  We can just see light above us while reciting. Or without any visualization at all, we can just recite the mantra.

People ask, ‘But isn’t this all just the imagination?’, and the answer is… yes, and… no. It may begin that way, but sometimes something else, something quite wonderful, can  enter into the practice. When done properly, by someone with an affinity for a particular practice, we can receive benefits far more than we could ever have merely imagined. We can tap into something larger than what we usually think of as ourselves, and receive fresh energy and inspiration. We can receive and awaken these different qualities that then can be made use of to benefit self and others.

May all beings be free from suffering and the causes of suffering
and may I be the cause of this

May I contribute to their freedom from suffering

as much as I can

And,

May all beings have happiness and the causes of  happiness
and may I be the cause of this

May I contribute to their happiness
as much as I can

May everyone receive, understand and practice well the teachings that will benefit them the most, freeing their minds from suffering and confusion, and may all arrive at peace, fulfillment and joy in this very life.

*     *     *

Imagine an underwater system of channels
one channel opens
and the stream of cool, pure water can be felt moving through
felt all the way back to its source

Contacting a spiritual tradition can be this way
the clean, clear life moving through
felt in this very place, and known to its origin

Teachers, practitioners, deities, protector spirits
virtues faithfully maintained
and given forward through lives

We are welcomed by this, our family
They are eager to assist the awakening life
the heart becomes very quiet watching this work
this far reaching, unceasing compassion

They speak behind their words
move behind the curtains of form
in silence, shaping
All of this is given to you, it is immanent
the life within the life

Notable among them is 100 Million Mani Retreat by the His Eminence Garchen Rinpoche, starting on July 31 and going to August 7. [Information here>>]

“Now the world is experiencing many difficulties, so it is extremely important that we make extensive prayers. It is an extraordinary time to practice commemorating Chökhor Düchen when all merits are multiplied by the millions. In addition it is a celebration of His Holiness Chetsang Rinpoche’s birthday. Therefore as a longevity ceremony for Holiness, we shall reinstate Drubwang Rinpoche’s tradition of the 100 Million Mani Retreat.” — Kyabje Garchen Rinpoche

Whether you participate in the accumulation of the compassion mantra retreat — or celebrate in some other way — there can be no doubt that the Noble Cause of Accumulating 100 Million Mani Mantras is worthy. To help you with your own accumulation, chant along with our new Om Mani Padme Hum video featuring the beautiful voice of Hrishikesh Sonar. We’ll also embed other Mani video play-alongs!

Video: Avalokiteshvara’s Mantra chanted 108 times with beautiful video meditative images of Chenrezig Guanyin:

Avalokiteshvara Compassion Mantra chanted 108 times beautifully by the amazing Hrishikesh Sonar — with stunning meditative images of the Great Compassionate Bodhisattva.

His compassion mantra is Om Mani Padme Hum.

This is considered the most precious of all mantras, chanted millions of times daily by people around the world, and found in nearly all prayer wheels. Avalokiteshvara (Avalokiteśvara (Sanskrit: अवलोकितेश्वर) In Tibet, he is known as Chenrézik on Chenrezig. In East Asia, he or she is commonly known as Guānshìyīn or Guānyīn. Due to Avalokitesahvara’s vast compassion, she or he can appear in any form and manifests in at least 108 forms.

Transcript of Introduction: “Avalokiteshvara’s boundless compassion for all beings is the ultimate expression of Bodhichitta and the ideal manifestation of the Bodhisattva hero. His mantra is the highest expression of Metta, or love, and Karuna, or Compassion. Listen or chant along with the Sanskrit version of his mantra — famous for generating boundless compassion, chanted beautifully by Hrishikesh Sonar with beautiful meditative images. Om Mani Padme Hum”

100 Million Main Retreat and Teachings on the Lama Chöpa Prayer

On August 1st a Birthday Celebration
for His Holiness Drikung Kyabgon on Chokhor Duchen!

by H.E. Garchen Rinpoche
and
Garchen Institute Lamas

Online and In-Person

July 31 – August 7, 2022

Let us all gather online and in person to generate immense love and compassion for all the realms of existence. Engage in the practice of Chenrezig – the Buddha of Compassion by taking part in the accumulation of 100 million Mani mantras.

OM MANI PADME HUM HRI

The continued restoration of Drubwang Rinpoche’s tradition of the 100 Million Mani Retreat will begin on July 31st making it the second year this event is held at the Garchen Institute.

H.E. Garchen Rinpoche requests the worldwide Sangha and all Dharma centers continue to engage in this retreat annually to ensure the continuance of blessings of this very important tradition. This year we will also engage in the Royal tradition of the Mani practice  and the Red Chenrezig practice that is specifically performed at Gar Monastery.

August 1st is Chökhor Düchen, marking the historical Buddha Shakyamuni’s first sermon turning of the Dharma Wheel, we will celebrate the birthday of His Holiness Drikung Kyabgon!

~ Message from H.E. Garchen Rinpoche ~

“Now the world is experiencing many difficulties, so it is extremely important that we make extensive prayers. It is an extraordinary time to practice commemorating Chökhor Düchen when all merits are multiplied by the millions. In addition it is a celebration of His Holiness Chetsang Rinpoche’s birthday. Therefore as a longevity ceremony for Holiness, we shall reinstate Drubwang Rinpoche’s tradition of the 100 Million Mani Retreat.

If we do not revive this retreat, the blessings will be interrupted. Currently the only center practicing Drubwang Rinpoche’s Mani Retreat is the Drikung Kagyu OM Centre in Singapore. We all have to restore this specific retreat and it must always be held annually on the fourth day of the sixth lunar month in the Tibetan calendar which is Chökhor Düchen and H.H. Chetsang Rinpoche’s birthday.

If you are unable to attend the formal sessions, it is permissible and important to participate in the Mani recitation and submit your mantra accumulations online.

I am asking all Dharma friends to please join this mantra accumulation practice and to regard this as truly significant.

It is an old man’s wish since it is such a critical time in the world because of the pandemic and so much heat. The world needs many extensive prayers right now!

I encourage ALL to JOIN in this practice. It doesn’t matter what lineage you belong to.

We can pray and practice together as a worldwide Sangha.”

If you have not received the Chenrezig Empowerment, please click on this link to take the empowerment online from H.E. Garchen Rinpoche before attending the Mani Retreat. Click here for Empowerment

Thought of in another way, the Three Great Bodhisattvas represent the Three Main Qualities and Perfections of the Buddha — the three qualities we need to bring into our lives to walk the Enlightened Bodhisattva Path.

In one beautiful and empowering practice, these are represented by the “Three Lords of the World” — the three great Bodhisattva heroes who promised to remain in Samsara until all sentient beings are rescued — Manjushri, Bodhisattva of Wisdom; Avalokiteshvara, Bodhisattva of Compassion; and Vajrapani, Bodhisattva of Power.

Praise of the Lords of the Three Families

by Jamyang Khyentse Chökyi Lodrö

Oṃ svasti!

You dispel the darkness of wrong view,
And open the lotus of perfect intellect,
Seeing all knowable things as they truly are –
Mañjughoṣa, to you I pay homage!

With great love, you look upon us,
And bring freedom from suffering’s shackles,
Always acting for beings’ welfare –
Great Compassionate One, to you I pay homage!

You wield the vajra weapon in your hand,
And eliminate all the evil hosts of māra,
You are the powerful, the wrathful –
Vajrapāṇi, to you I pay homage!

Through the virtue of offering this praise
To the master-protectors of the three families,
May I and all other sentient beings
Attain the level of enlightenment!

| Translated by Abraham Ta-Quan and Adam Pearcey, 2015.

Three Great Bodhisattvas in Sutra

These great Bodhisattvas speak often in Sutra (Sutta, Pali), usually with folded hands, baring their shoulder to ask Shakyamuni Gautama Buddha an important question. Sometimes, they are the focus of the Sutra, as with Avalokiteshvara speaking (with Shakyamuni Buddha listening) to the Heart Sutra — one of the most important sutras in Mahayana Buddhism.

Vajrapani takes a central role as the questioner in the 300-plus pages of the Mahavairocana Sutra. He is also Shakyamuni’s great defender in early Pali Sutta.  [See this feature on Vajrapani>> ]

Manjushri, of course, is central in all forms of Mahayana Buddhism and many Sutras and Tantras, as the supreme Wisdom of all the Buddhas manifested.

• For beautiful mantra videos of several Buddhas and Bodhisattvas visit our Youtube Channel with originally chanted mantras and beautiful meditative images>>

Why these Three Out of the Eight Great Ones

In Buddhism, especially Mahayana, the three great Bodhisattvas, called the Three Lords of the World are the most important practice. Why? Because they remain in our world, working to help us.

There are Eight Great Bodhisattvas, traditionally, in Buddhism — [see this special feature on the Eight Great Bodhisattvas>>] — so why, in many temples and practices are these three singled out. Because these three represent the three great qualities we aspire to manifest in our practice and lives.

Although the main focus seems to be on Wisdom and Compassion — the two great “wings of Enlightenment” —Manjushri (Manjusri) for Wisdom, Avalokiteshvara (Chenrezig, Guanyin) for Compassion — equally important is the key practice element of Buddhism, karmic activity.

The first teaching of the Buddha in Deer Park was on the Four Noble Truths and Eightfold Path — which are almost entirely focused on karma and actions and precepts. This makes Power the third Bodhisattva or Buddha characteristic, embodied by Vajrapani — the activity of karma and Enlightened “Power.” Due to his importance, Vajrapani appears the most powerful of all the Bodhisattvas, wielding his great lightning bolt Vajra. [For a video on the Four Noble and the Eightfold Path>>]

Related features for more information:

• For an in-depth feature on the Avalokiteshvara, see>>
• For an in-depth feature on Manjushri, see>>
• For a feature on Vajrapani, see>> Vajrapani, the Hand of the Buddha>>
• For a written feature on the Eightfold Path, see>>

Wisdom and Compassion — Plus One!

Wisdom and Compassion are the two essential qualities required for Enlightenment. It is said that if one has Wisdom but not Compassion, one will become a Pratyekabuddha — an “enlightened loner” who works only for his own liberation. If one has compassion but not wisdom, one will become a Bodhisattva — one who works for the liberation of all beings. Enlightenment requires both.

The Three Lords of the World embody these two qualities in perfect balance and are therefore the most important practice for those seeking Enlightenment — with the addition of “power” and activity, since “karma” or activity is the force that traps all beings in Samsara.

Featured: In Gelugpa Buddhism, the importance of the Three Bodhisattvas are embodied in the great Lama Tsongkhapa, who is the emanation of all three. For Gelugpa practitioners, practicing Lama Tsongkahap is the same as practicing the Three Great Lords of the World.

Video of Lama Tsongkhapa’s Migstema, which is a praise to his three emanations and to the great Buddha from the Land of Snows:

Manjushri, Bodhisattva of Wisdom

Manjushri is the Bodhisattva of Wisdom, the embodiment of all the Buddhas’ wisdom. He is often shown holding a sword in his right hand which cuts through conceptual delusions, and a lotus blossoms in his left hand which represents the purity of his mind.

He is usually portrayed as a young prince, beautiful and serene, with golden skin. His name means “Gentle Glory”. He is often called “Youthful Manjushri.”

• For a feature on the “many faces of Manjushri, see>>
• For a complete feature on “Youthful Manjushri” see>>
• For a feature on the wrathful form of Manjushri, Yamantaka, the Destroyer of Death, see>>
• For a documentary feature on Lama Tsongkhapa, who embodies the Three Great Ones, see>>

Avalokiteshvara Chenrezig, Bodhisattva of Compassion

Avalokiteshvara (Chenrezig in Tibetan) is the Bodhisattva of compassion and the patron deity of Tibet. He is often shown with eleven heads, representing his all-seeing wisdom, and a thousand hands, representing his ability to help all beings.

His name often translates from Sanskrit to English as, “Lord who Looks Down on the Suffering of All Beings”.

Avalokiteshvara has many forms including “the Pacifier of War” — in the 25th chapter of the Lotus Sutra it specifies he can appear as any form of a human, animal, bird, god, zombie, monster, and all of the other Bodhisattvas and Buddhas! [To read the 25th chapter on Avalokiteshvara Guanyin, see>>]

• Special feature on the Many Faces of Avalokiteshvara Chenrezig Guanyin>>

Vajrapani, Bodhisattva of Power

Vajrapani is the Bodhisattva of Power, the embodiment of the power of all the Buddhas. He is often shown holding a vajra (thunderbolt) in his right hand and a lotus blossom in his left.

He is usually portrayed as a muscular man, with dark skin, representing his power. His name means “Lord of the Vajra”. He also has a “wrathful form” where his face transforms into the angry face of an awesome Raksha being, his muscles bulge and he “hulks” up into the Incredible Hulk aspect of the Bodhisattva of Power.

• For a special feature on Vajrapani, the “Hand of the Buddha” including the Pali Sutta telling the story of Vajrapani defending Shakyamuni with his lightning bolt, see>>

Together, the Three Lords of the World

The Three Great Bodhisattvas: Three Lords of the World — Manjushri, Bodhisattva of Wisdom, Avalokiteshvara Chenrezig, Bodhisattva of Compassion, Vajra are therefore the most important practice for those seeking Enlightenment. They embody the three essential qualities required for Enlightenment — Wisdom, Compassion and Power — in perfect balance.

In addition, they are also the most important practice for those seeking to help others, since they remain in our world, working to help us. Their compassion and power are always available to those who call on them.

The Three Muskateers of Buddhism: All for One and One for All

This famous line, “Tous pour un, un pour tous” (All for one, and one for all) is a motto traditionally associated with the titular heroes of the novel The Three Musketeers written by Alexandre Dumas père, first published in 1844. This could equally apply to the Three Great Bodhisattvas — the Three Muskateers of Buddhism. Like the Muskateers in the literary masterwork, they are heroes working to benefit the downtrodden and suffering. Like the Muskateers, they are the essence of One for All, All for One.

In Buddhism, the concept of Shunyata underscores that all Bodhisattvas and Buddhas are of One Essence. Even though we say Avalokiteshvara represents Compassion and Manjushri Wisdom and Vajrapani is Power, they are all fully Enlightened Beings. They continue to work in our world — hence, the term Bodhisattva, the heroes who stay in our world to help us even though they are fully Enlightened — and they may each have a focus, but all are complete Buddhas. The essence of One. Literally, All for One and One for All.

Representations of the Three Lords

On some Thangkas you’ll see Manjushri in the center and Avalokiteshvara left with Vajrapani right. On others, Avalokiteshvara is in the center. Others, Vajrapani. This is a matter of focus. If your practice is especially focused on Wisdom, Manjushri may appear in the center — this is the most common assembly, with Avalokiteshvara left and Vajrapani right.

If your practice is focused on compassion, Avalokiteshvara will appear in the centre. If focused on power, Vajrapani.

The important thing to remember is that they are all One Essence, and that each is a completely Enlightened Buddha — even though they continue to work in our world to help us achieve Enlightenment. They embody the Three Pillars of Buddhism — Wisdom, Compassion and Power — in perfect balance. And they are always available to help us, if we only call on them.”

3 Bodhisattvas, 3 Aspects of Practice

The Three Great Bodhisattvas: Three Lords of the World — Manjushri, Bodhisattva of Wisdom, Avalokiteshvara Chenrezig, Bodhisattva of Compassion, Vajrapani the Power of Enlightened Activity (Karma) are important for all Buddhist practitioners to keep in mind. By focusing on the Three Great Lords of the World, we focus on the most important elements of our practice: Wisdom, Compassion and the Power of Right Actions in the world.

This way, we too become Bodhisattvas, acting in the world with wisdom and compassion to help others, practicing towards our own inevitable Enlightenment with a view of helping all sentient beings become Enlightened.

Body, Speech and Mind

The Three Bodhisattvas also represent the Body, Speech and Mind of the Buddha. Especially in Mahayana practices, we take refuge in Buddha, Dharma and Sangha, but also the Body, Speech and Mind of the Buddha. You can think of their manifestations in this way — although this is overly simplified and summarized:

• Vajrapani as the Body of the Buddha
• Avalokiteshvara as the Speech of the Buddha
• Manjushri as the Mind of the Buddha

In Buddhist practices, these are associated with the Three Jewels, typically:

• Buddha — Manjushri (mind of the Buddha)
• Dharma — Avalokiteshvara (speech of the Buddha)
• Sangha — Vajrapani (body of the Buddha).

Practicing the Three Lords

The simplest way to practice the Three Lords is to first take Refuge in the Three Jewels — Buddha, Dharma and Sangha. It can be helpful to think of Avalokiteshvara as representing the Buddha (above all, the Buddha is compassion) and Manjushri representing the “Dharma” (Wisdom is the essence of Dharma teachings and writings), and Vajrapani representing the Sangha (who are the positive karma activities of Buddhists.) This way, our refuge has an extra layer of meaning.

The basic practice is straightforward:

1. Take Refuge in Buddha, Dharma and Sangha, the Three Jewesl
2. Visualize the Three Bodhisattvas (if you can, otherwise, just know they are there)
3. Make offerings — either mentally, or actual
4. Meditate with the sound of the three mantras of the Three Great Ones.
5. Dedicate the Merit of Your Practice to the Benefit of All Sentient Beings.

Refuge in the Three Jewels

A simple refuge is

I take Refuge in the Buddha, the Dharma, and the Sangha until I attain enlightenment for the benefit of all sentient beings. I take Refuge in Avalokitesvara, the Compassion of the Buddhas, and Manjushri the Wisdom of the Buddhas, and Vajrapani, the Activities of the Buddhas, until I attain Enlightenment.

• For a feature on Taking Refuge in the Three Jewels, see>>
• For a beautiful video (great for use in practice) with a chanted for of the Refuge and Four Immeasurables, see>>

Visualize the Three Great Bodhisattvas

Next, we usually visualize the Three Great Ones, Avalokiteshvara (Chenrezig Guanyin), Manjushri and Vajrapani in front of us. If we can’t do that, we just say, something like,

In front of me, appears Avalokiteshvara, Manjushri and Vajrapani, the Three Great Lords.

Then, you can either make offerings in the form of mental offerings — most importantly offering all your virtuous deeds and conduct to the Three Great Ones — and perhaps something symbolic like incense or water bowls.

Trying to hold their visualization stable in your mind, you can focus your intentions with the Mantras of the Three Great Ones. Their mantras contain the essence of the Bodhisattvas: compassion, wisdom and power. You can say each 108 times, as is tradition, or you could do a rhythm of 7, 7,7 then 1,1,1, then 7,7,7 — or whatever suits your mind. Each mantra is only six or seven syllables each.

Visualizing Color

It can be helpful to visualize colors of light emanating from your visualized Bodhisattvas, entering your own body, together with any recitation. Studies have indicated the powerful effects of visualization on the mind. [For a feature on the power of visualization, see>>]

If you are visualizing, usually you’ll imagine colored lights coming from the visualized Bodhisattvas and entering your body, empowering you. There are THREE ways to do this, depending on your purpose and how well you can visualize — and, of course, depending on your teacher’s advice. (These are different ways to visualize from different traditions.)

The simplest light visualization: Body, Speech, Mind

The most straightforward version of visualization of empowering lights is to focus on the associations of Body, Speech and Mind. You visualize Body, Speech and Mind of the Enlightened Ones as White, Red and Blue respectively — unless your tradition teaches a different method. Normally:

• Body as WHITE light enters your crown and empowers your crown chakra (top of your head).
• Speech is RED light entering your throat chakra.
• Mind is BLUE Light entering your heart — in Buddhism, the mind (not the brain) is seated symbolically at the heart, the centre of our compassion.

White light usually emanates from the crown, red from the throat, and blue from the heart. So, if you’re going to “complicate” your visualization to include the “activity” aspect of your purpose, you modify this so that the specified activity color (see below) is coming from the appropriate chakra of your Bodhisattva.

In other words, even if Avalokiteshvara is visualized as white, if you are visualizing “magnetizing” and “compassionate” power emanating this would be red, coming from Avalokiteshvara’s throat. If you are visualizing a more wrathful supressing energy, this is “blue light from the heart” of Avalokiteshvara (even though he is still white, the light from his heart is blue.)

Regardless of the Color of the Buddha

Regardless of the color of the Buddha being visualized, the powerful light you visualize entering your charkas depends on the activity you are focusing on, and therefore the source of the light. Typically — except for specific practices as instructed by a teacher — when the light is visualized coming from the

• crown (head) of the Buddha, it’s white light for the body, symbolized by the White Om syllable
• throat chakra of the Buddha, its red light for speech, symbolized by Red Ah syllable
• heart chakra of the Buddha, its blue light for the mind, is symbolized by a Blue Hum syllable.

Visualizing light colors by “purpose”

In other words, regardless of the “color” of the Buddha, the emanated light visualized is only determined by the chakra (crown, throat, heart) or the purpose.

If you are visualizing light by purpose, it’s slightly different:

• White — pacifying activities, such as pacifying disease, anger — and traditionally, for long-life practices and purification — it still emanates from the crown.
• Red — magnetizing and attracting activities, such as drawing auspiciousness to you — it still emanates from the throat.
• Yellow or Gold — auspiciousness — this one usually emanates from your navel.
• Blue — wrathful activities, such as suppressing energies, diseases, obstacles — it still emanates from the heart.

In other words, visualize one of these two ways, depending on your purpose and needs.

If all of this is too difficult, you can “skip” the visualizations for now and focus on just the mantras, while, perhaps, staring at a picture, thangka or statue of the Buddhas in front of you.

Red light emanations for Avalokiteshvara

Avalokiteshvara can appear in white, red and other colors, but the light for Speech and Compassion — is the color of the throat chakra in Buddhism, which is the color of Amitabha’s Padma (Lotus) family. Their focus is compassion. Red light is also the power of “magnetizing” — drawing good things towards you.

In this form of meditation, you’d visualize red light coming from the throat chakra of Avalokiteshvara (he is typically white, but the light coming from his throat is red!)

Blue light emanations for Manjushri?

Although we normally visualize Manjushri himself as yellow or white — he also has a black-blue form just to totally confuse you! — in this meditation, you see his Wisdom light as Blue (not his body, but you see the light emanating from his body coming from his heart as blue light.) Why Blue? Because in Buddhism, the heart chakra is the seat of the subtle mind — which is always Blue — often symbolized by a Blue Hum syllable.

White light emanations for Vajrapani?

Even more confusing, Vajrapani is blue, but you visualize the light coming from the crown chakra of Vajrapani, as white light, representing the body/power of the Buddha. Vajrapani is still visualized blue, but the light from his crown is white.

Third option: Everything is Oneness

The easiest, perhaps, is to visualize all three lights coming from all three Bodhisattvas crown, throat and chakra — then you have it all! Although the former two methods traditionally reinforce the psychology of colors and powers, visualizing everything coming from everyone reinforces your understanding of Shunyata — that all Bodhisattvas — and you, yourself — are Oneness.

If you’re not visualizing just focus on perfectly pronouncing the mantras.

Manjushri’s Wisdom Mantra

Manjushri’s mantra is famous for wisdom. There have even been reviewed studies on the impact of the Arapachana mantra (Manjushri’s mantra nickname) on students and exam results! [For a full feature on the “Cognitive Study”  indicating the benefits of Arapachana see>>]

His mantra is the six of the core Sanskrit syllables followed by Dhi (the seed syllable for Manjushri).

OM AH RA PA TSA NA DHI

The first six syllables more or less sound like Arapachana, which is why it is often called by this name. Dhi is the seed syllable of Manjushri and ends the mantra. The Tsa sounds a bit like Cha or more specifically T-S-Cha rolled together.

When you finish your series of Om Ah Ra Pa Tsa Na Dhi you then repeat the Dhi over and over, softer and softer until you run out of breath. This symbolizes fading into the Emptiness of Oneness and Shunyata. [Empty of Ego, not of existence. For a feature on Emptiness – Shunyata, see>>]

As you chant this mantra, normally you’d visualize Blue light which represents the mind for the general symbolism of Enlightened Mind. Or, if your prefer, the activity you are focused on (per section above.)

Avalokiteshvara’s Compassion Mantra

Most famous of these is Avalokiteshvaras Mani Mantra:

Om Mani Padme Hum

In Tibetan pronunciation, if you prefer this, it would be: Om Mani Peme Hung

Video of the Om Mani Padme Hum chanted by the amazing Yoko Dharma:

As you chant his mantra, imagine or visualize red light — red is the color of Speech and Dharma and is the color of the Padma Compassion family of Amitabha, to which Avalokiteshvara belongs. The red light streams from the visualized Bodhisattva in front you, and enters your throat chakra.

Vajrapani’s Power Mantra

Now empower the entire practice with Vajrapani’s powerful mantra. This represents Enlightened activity. It may seem counter-intuitive, since Vajrapani is visualized as Blue, but if you’re meditating on Vajrapani as the Body aspect) you can use White light entering your crown, as with Vajrasattva practice. You might visualize the white light coming from the crown chakra of Vajrapani’s visualized form. (Or, if you are focusing on his wrathful power, you certainly can choose to visualize blue light coming from his heart.)

His mantra is

Om Vajrapani Hum

The Eight Great Bodhisattvas

The Eight Great Bodhisattvas tend to have focuses, just like the Great Three above — remembering that all embody the same universal qualities. You could summarize their characters this way:

• Manjushri — embodies Buddha’s wisdom (prajna)
• Avalokiteshvara — embodies Buddha’s compassion (Karuna)
• Vajrapani — embodies Buddha’s power
• Maitreya — embodies Buddha’s activity (He is also the “Future Buddha”)
• Kshitigarbha — embodies Buddha’s merits and the “richness” derived from merits
• Samantabhadra — embodies the aspirations of Buddha and the practice of prayers and offerings.
• Sarvanivarana-Vishkambhin — embodies Buddha’s qualities and thereby purifies obstructions
• Akashagarbha — embodies Buddha’s blessings and thereby purifies negativities

• For more on the Eight Great Bodhisattvas, see this feature>>

The Twenty-Five Bodhisattvas from Sutra

According to the Sūtra on Ten Methods of Rebirth in Amitābha Buddha’s Land (十往生阿彌陀佛國經) the 25 Bodhisattvas asre:

Ākāśagarbha

Anantakāya

Avalokiteśvara

Avataṃsakarāja

Bhaiṣajyarāja

Bhaiṣajyasamudgata

Candraprabharāja

Dharmeśvara

Dhāraṇī

Divākararāja

Gaṇaratnarāja

Girisāgaramati

Guṇagarbha

Mahāsthāmaprāpta

Maheśvararāja

Mahātejarāja

Raśmiprabharāja

Ratnagarbha

Samantabhadra

Samādhirāja

Samādhīśvararāja

Siṃhanāda

Śuklahastarāja

Vajragarbha

Vajrapani

Avalokiteshvara (Guanyin, Chenrezig, Kannon) is immediately synonymous with the word Bodhisattva — He (or She) is the quintessential Bodhisattva — the superhero savior. How do we ask for the Bodhisattva’s aid? Simply think of the Bodhisattva, say the name, recite the mantra Om Mani Padme Hum — or recite the sutras of the Compassionate One. Especially famous as a “pacifier of war strife” method is the recitation of Chapter 25 of the Lotus Sutra (in full below, together with a video recitation.)

His fame was first well established by Shakyamuni Buddha in the 25th Chapter of the wondrous Lotus Sutra, where Buddha makes it clear that Guanyin (a.k.a. Kuan Shi Yin, Chenrezig, Kannon, Avalokitesvara) is ready to rescue all sentient beings.

[Chapter 25, in full, translated to English, is below. Also, below, please see the video recitation of the 25th chapter — considered an auspicious practice. It includes “read-along” text.]

Even Avalokiteshvara’s name is virtually the definition of a Bodhisattva — “Perceiver of the World’s Suffering.” He — or She since the ideal Bodhisattva is gender-flexible — is not just the “listener” of all of our suffering; the great Bodhisattva is the original “Savior” — long before Tara arose from his tears to help him in his mission.

Robert Thurman explains why Avalokiteshvara Kuan Yin is so popular around the world: “…in a sense, Avalokiteshvara is even more than a buddha. After attaining buddhahood, he voluntarily returned to the way of a bodhisattva in order to lead all beings to buddhahood.” [1]

Many forms of the Bodhisattva

Avalokiteshvara is so intensely focused on saving everyone from suffering, that he arises simultaneously in many forms — including one with one-thousand arms and multiple heads — and still, the great Bodhisattva hero never rests. Even after Tara was born from the tears of the Lord of Compassion Avalokiteshvara (Chenrezig) — and jumped into action to help — still all the many realms are full of suffering beings.

“The Lotus Sutra describes Avalokiteśvara as a bodhisattva who can take the form of any type of god including Indra or Brahma; any type of Buddha, any type of king or Chakravartin or even any kind of Heavenly Guardian including Vajrapani and Vaisravana as well as any gender male or female, adult or child, human or non-human being, in order to teach the Dharma to sentient beings.” [3]

• Special feature on the “Many Faces of Avalokiteshvara”>>

Does Avalokiteshvara ever tire, throw up his thousand arms, and move on into Nirvana? No — the compassionate Bodhisattva tirelessly rescues us from every fear and danger, if we simply call out his name or remember him. In the Lotus Sutra (Chapter 25), Buddha describes Guanyin’s many manifestations this way:

“Good man, if there are living beings in the land who need someone in the body of a Buddha in order to be saved, Bodhisattva Perceiver of the World’s Sounds immediately manifests himself in a Buddha body and preaches the Law for them. If they need someone in a pratyekabuddha’s body in order to be saved, immediately he manifests a pratyekabuddha’s body and preaches the Law to them. If the need a voice-hearer to be saved, immediately he becomes a voice-hearer and preaches the Law for them. If they need King Brahma to be saved, immediately he becomes King Brahma and preaches the Law for them. If they need the lord Shakra to be saved, immediately he becomes the lord Shakra and preaches the Law for them. If they need the heavenly being Freedom to be saved, immediately he becomes the heavenly being Freedom and preaches the Law for them. If they need a great general of heaven to be saved, immediately he becomes a great general of heaven and preaches the Law for them. If they need Vaishravana to be saved, immediately he becomes Vaishravana and preaches the Law for them. If they need a petty king to be saved, immediately he becomes a petty king and preaches the law for them.”

Eternally popular savior hero

It is no wonder Guanyin – Kanon – Avalokiteshvara is so eternally popular. He (She in the case of female manifestations) is like a loving parent, always ready to jump into the fire to save us — literally.

• Special feature “Guanyin and the ten great protections”>>

It is fair to say, that, as much as we adore and praise all the Enlightened Buddhas and Bodhisattvas, it is the Avalokiteshvara, the Bodhisattva hero, that truly earns the adoration of millions of beings. Why? Because, the Noble One give up the peace of Buddhahood, staying behind in Samsara to save us from our suffering, without rest, the compassionate tears ever-flowing. They are the consummate selfless embodiments of compassion. Buddha was our example, Dharma is our guide, but it is the Sangha of Bodhisattvas who are our beloved rescuers.

Guanyin rescues from every danger

In the Lotus Sutra, Chapter 25, the merits of Avalokiteshvara are described in great detail, every possible danger listed, and how the Bodhisattva can save us. It is summarized in verse:

Perceiver of the World’s Sounds, pure sage—
to those in suffering, in danger of death,
He can offer aid and support.
Endowed with all benefits,
He views living beings with compassionate eyes.
The sea of his accumulated blessings is immeasurable;
therefore you should bow your head to him!

Avalokiteshvara is also a universally popular practice. In the 25th chapter of the Lotus Sutra, Buddha made it clear that the merit of honoring Avalokiteshvara far surpasses any other practice (see full text below) — (i.e. offering to Avalokiteshvara only once equals the merit of offering to all other Enlightened Beings together: see full quote in sutra text.):

“Suppose also that there is a person who accepts and upholds the name of Bodhisattva Perceiver of the World’s Sounds and even just once offers him obeisance and alms. The good fortune pained by these two persons would be exactly equal and without difference. For a hundred, a thousand, ten thousand, a million kalpas it would never be exhausted or run out. Inexhaustible Intent, if one accepts and upholds the name of Bodhisattva Perceiver of the World’s Sounds, he will gain the benefit of merit and virtue that is as immeasurable and boundless as this!”

 

How to invoke Avalokiteshvara’s aid

Thich Nhat Hanh explains how to awaken the energy of Avaolokiteshvara:

“Calling the name of Avalokiteshvara is one of the ways to awaken the energy of compassion in your heart.”

In the Lotus Sutra, Shakyamuni Buddha describes how to invoke the aid of the Compassionate Bodhisattva:

‘Hail to the Bodhisattva Perceiver of the World’s Sounds!’ And because they call his name, they are at once able to gain deliverance.

It’s literally that simple. With hands folded respectfully in front of you, praise his name or chant his mantra, or think of Avalokiteshvara. Or, recite Chapter 25 of the Lotus Sutra. Or, the Great Compassion Mantra of Avalokiteshvara. [For a feature, including videos, featuring the Great Compassion Mantra, see>>]

Praises

The various ways to praise His/Her name are:

Sanskrit

Namo Avalokiteshvara

Various forms of Chinese (slight variants)

Namo Gwan Yin Pu Sa

Namo Kuanyin Pu Sa

Namo Guan Yim

Namo Kuan Yim

Namo Kuan Yin

Other variants (Namo in all cases here is Sanskrit for simplicity)

Namo Chenrezig  (Chenrezik Tibetan སྤྱན་རས་གཟིགས)

Namo Gwan-eum (Korean: 관세음)

Namo Kanzeon (観世音)  or Namo Kannon (観音)  (Japanese)

Namo Kuan Im (Thai กวนอิม)

Namo Quán Thế Âm (Vietnamese)

Namo to the Bodhisattva Perceiver of the World’s Sounds! (English)

Mantras

Om Mani Padme Hum   (Universal in Sanskrit)

[For a video chant of Om Mani Padme Hum see>>]

On aruri kya sowa ka  (Shingon)  in Japanese おん あるりきゃ そわか

Great Compassion Mantra (Dharani) in Sanskrit

Namo Ratna Trayaya

Nama Arya Jyana

Sagara Vairochana

Byuhara Jaya Tathagataya

Arahate Samyaksam Buddhaya

Namah Sarwa Tathagate Bhyayh Arahatda Bhayh

Samyaksam Buddhe Bhayh

Namah Arya Awalokite

Shoraya Bohisatwaya

Mahasatwaya

Maha Karunikaya

Tatyata Om Dhara Dhara

Dhiri Dhiri

Dhuru Dhuru

Iti Wit Je Chalee Chalee

Purachale Purachale

Kusume Kusama Wa Re

Ili Mili Chiti

Jwala Mapanaya Soha

[For video chant version of the Great Compassion Mantra, see>>]

Avalokiteshvara in the Lotus Sutra

In Chapter 25 of the Lotus Sutra — more formally called the Wonderful Dharma of the Lotus Flower Sutra — we learn that for countless Eons, the savior Bodhisattva will save any who simply call his (or her) name with faith. (The full Chapter 25 is below, in English translation.) The Lotus Sutra needs a minimal introduction for most Buddhists. It is the most influential and life-changing sutra — the sutra that introduced us to Bodhisattvas, Buddha Nature and many other Mahayana core understandings. As a “complete” sutra, most Mahayana Buddhists would seek out Lotus Sutra first. Other sutras, such as Prajnaparamita Sutra, are vital and wonderful, but very focused by topic —  while the Lotus Sutra informs all aspects of practice.

It is the Lotus Sutra that taught us the saving benefits of faith in Kanzeon, or Avalokiteshvara (Chenrezig, Guanyin, Kuan Yin, Kanon). Below, please read the full 25th chapter.

Translation Note: “Inexhaustible Intent” and other names are translated here to English, rather than left by the translater in their Sanskrit name forms. For example, “Avalokiteshvara” is translated here to English as  “Bodhisattva Perceiver of the World’s Sounds.” In one of the best known modern translations, by Gene Reeves, Avalokiteshvara is translated as “Bodhisattva Regarder of the Cries of the World.” Thich Nhat Hanh in “Opening the Heart of the Cosmos: Insights on the Lotus Sutra, translates more concisely as “Bodhisattva Sound Observer.” Clearly, it loses something in the translation.

Other Sutras with Avalokiteshvara

Although the Lotus Sutra is the first and best-known sutra honoring the compassionate Buddha, there are many others, including, of course, the Heart Sutras where he teaches his realizations on Shunyata (Emptiness). Some texts which mention Avalokiteśvara include:

Chapter Twenty-five: The Universal Gate of Bodhisattva Avalokiteshvara

At that time the bodhisattva Inexhaustible Intent immediately rose from his seat, bared his right shoulder, pressed his palms together and, facing the Buddha, spoke these words: “World-Honored One, this Bodhisattva Avalokiteshvara, Perceiver of the World’s Sounds  — why is he called Avalokiteshvara, Perceiver of the World’s Sounds?”

The Buddha said to Bodhisattva Inexhaustible Intent: “Good man, suppose there are immeasurable hundreds, thousands, ten thousands, millions of living beings who are undergoing various trials and suffering. If they hear of this Avalokiteshvara, Bodhisattva Perceiver of the Word’s Sounds and single-mindedly call his name, then at once he will perceive the sound of their voices and they will all gain deliverance from their trials.

Recite the 25th Chapter of the Lotus Sutra (Video)

Recite along in this video recitation of the 25th chapter with translation captions for recitation:

If someone, holding fast to the name of bodhisattva perceiver of the world’s sounds, should enter a great fire, the fire could not burn him. This would come about because of this bodhisattva’s authority and supernatural power. If one were washed away by a great flood and call upon his name, one would immediately find himself in a shallow place.

“Suppose there were a hundred, a thousand, ten thousand, a million living beings who, seeking for gold, silver, lapis lazuli, seashell, agate, coral, amber, pearls, and other treasures, set out on the great sea. and suppose a fierce wind should blow their ship off course and it drifted to the land of rakshasas demons. If among those people there is even just one who calls the name of Bodhisattva Perceiver of the World’s sounds, then all those people will be delivered from their troubles with the rakshasas. This is why he is called Perceiver of the World’s Sounds.

“If a person who faces imminent threat of attack should call the name of Bodhisattva Perceiver of the World’s sounds, then the swords and staves wielded by his attackers would instantly shatter into so many pieces and he would be delivered.

Though enough yakshas and rakshasas to fill all the thousand-million-fold world should try to come and torment a person, if they hear him calling the name of Bodhisattva Perceiver of the World’s Sounds, then these evil demons will not even be able to look at him with their evil eyes, much less do him harm.

“Suppose, in a place filled with all the evil-hearted bandits of the thousand-million-fold world, there is a merchant leader who is guiding a band of merchants carrying valuable treasures over a steep and dangerous road, and that one man shouts out these words: ‘Good men, do not be afraid! You must single-mindedly call on the name of Bodhisattva Perceiver of the World’s Sounds. This bodhisattva can grant fearlessness to living beings. If you call his name, you will be delivered from these evil-hearted bandits!’ When the band if merchants hear this, they all together raise their voices, saying, ‘Hail to the Bodhisattva Perceiver of the World’s Sounds!’ And because they call his name, they are at once able to gain deliverance. Inexhaustible Intent, the authority and supernatural power of the Bodhisattva and mahasattva Perceiver of the World’s Sounds are as mighty as this!

“If there should be living beings beset by numerous lusts and cravings, let them think with constant reverence of Bodhisattva Perceiver of the World’s Sounds and then they can shed their desires. If they have great wrath and ire, let them think with constant reverence of Bodhisattva Perceiver of the World’s Sounds and then they can shed their ire. If they have great ignorance and stupidity, let them think with constant reverence of Bodhisattva Perceiver of the World’s Sounds and they can rid themselves of stupidity.

“Inexhaustible Intent, the Bodhisattva Perceiver of the World’s Sounds possesses great authority and supernatural powers, as I have described, and can confer many benefits. For this reason, living beings should constantly keep the thought of him in mind.

“If a woman wishes to give birth to a male child, she should offer obeisance and alms to Bodhisattva Perceiver of the World’s Sounds and then she will bear a son blessed with merit, virtue, and wisdom. And if she wishes to bear a daughter, she will bear one with al the marks of comeliness, one who in the past planted the roots of virtue and is loved and respected by many persons.

“Inexhaustible Intent, the Bodhisattva Perceiver of the World’s Sounds has power to do all this. If there are living beings who pay respect and obeisance to Bodhisattva Perceiver of the World’s Sounds, their good fortune will not be fleeting or vain. Therefore living beings should all accept and uphold the name of Bodhisattva Perceiver of the World’s Sounds.

“Inexhaustible Intent, suppose there is a person who accepts and upholds the names of as many bodhisattvas as there are sands in sixty-two million Ganges, and for as long as his present body lasts, he offers them alms in the form of food and drink, clothing, bedding and medicines. What is your opinion? Would this good man or good woman gain many benefits or would he not?”

Inexhaustible Intent replied, “They would be very many, World-Honored One.”

The Buddha said: “Suppose also that there is a person who accepts and upholds the name of Bodhisattva Perceiver of the World’s Sounds and even just once offers him obeisance and alms. The good fortune pained by these two persons would be exactly equal and without difference. For a hundred, a thousand, ten thousand, a million kalpas it would never be exhausted or run out. Inexhaustible Intent, if one accepts and upholds the name of Bodhisattva Perceiver of the World’s Sounds, he will gain the benefit of merit and virtue that is as immeasurable and boundless as this!”

Bodhisattva Inexhaustible Intent said to the Buddha, “World-Honored One, Bodhisattva Perceiver of the World’s Sounds– how does he come and go in this saha world?[2] How does he preach the Law for the sake of living beings? How does the power of expedient means apply in this case?”

The Buddha said to Bodhisattva Inexhaustible Intent: “Good man, if there are living beings in the land who need someone in the body of a Buddha in order to be saved, Bodhisattva Perceiver of the World’s Sounds immediately manifests himself in a Buddha body and preaches the Law for them. If they need someone in a pratyekabuddha’s body in order to be saved, immediately he manifests a pratyekabuddha’s body and preaches the Law to them. If the need a voice-hearer to be saved, immediately he becomes a voice-hearer and preaches the Law for them. If they need King Brahma to be saved, immediately he becomes King Brahma and preaches the Law for them. If they need the lord Shakra to be saved, immediately he becomes the lord Shakra and preaches the Law for them. If they need the heavenly being Freedom to be saved, immediately he becomes the heavenly being Freedom and preaches the Law for them. If they need a great general of heaven to be saved, immediately he becomes a great general of heaven and preaches the Law for them. If they need Vaishravana to be saved, immediately he becomes Vaishravana and preaches the Law for them. If they need a petty king to be saved, immediately he becomes a petty king and preaches the law for them.

If they need a rich man to be saved, immediately he becomes a rich man and preaches the Law for them. If they need a householder to be saved, immediately he becomes a householder and preaches the Law for them. If they need a chief minister to be saved, immediately he becomes a chief minister and preaches the Law for them. If they need a Brahman to be saved, immediately he becomes a Brahman and preaches the Law for them. If they need a monk, a nun, a layman believer, or a laywoman believer and preaches the Law for them. If they need the wife of a rich man, of a householder, a chief minister, or a Brahman to be saved, immediately he becomes those wives and preaches the Law for them. If they need a young boy or a young girl and preaches the Law for them. If they need a heavenly being, a dragon, a yaksha, a gandharva, an asura, a garuda, a kimnara, a mahoraga, a human or a nonhuman being to be saved, immediately he becomes all of these and preaches the Law for them. If they need a vajra-bearing god and preaches the Law for them.

“Inexhaustible Intent, this Bodhisattva Perceiver of the World’s Sounds has succeeded in acquiring benefits such as these and. Taking on a variety of different forms, goes about among the lands saving living beings. For this reason you and the others should single-mindedly offer alms to Bodhisattva Perceiver of the World’s Sounds can bestow fearlessness on those who are in fearful, pressing or difficult circumstances. That is why in this saha world everyone calls him Bestower of Fearlessness.”

“Bodhisattva Inexhaustible Intent said to the Buddha, “World-Honored One, now I must offer alms to Bodhisattva Perceiver of the World’s Sounds.”

Then he took from his neck a necklace adorned with numerous precious gems, worth a hundred or a thousand taels of gold, and presented it to [the bodhisattva], saying, “Sir, please accept this necklace of precious gems as a gift in the Dharma.”

At that time Bodhisattva Perceiver of the World’s Sounds was unwilling to accept the gift.

Inexhaustible Intent spoke once more to Bodhisattva Perceiver of the World’s Sounds, saying, “Sir, out of compassion for us, please accept this necklace.”

Then the Buddha said to Bodhisattva Perceiver of the World’s Sounds, “Out of compassion for this Bodhisattva Inexhaustible Intent and for the four kinds of believers, the heavenly kings, dragons, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, human and nonhuman beings, you should accept this necklace.”

Thereupon Bodhisattva Perceiver of the World’s Sounds, having compassion for the four kinds of believers and the heavenly beings, dragons, human and nonhuman beings and the others, accepted the necklace and, dividing it into two parts, presented one part to Shakyamuni Buddha and presented the other to the tower of the Buddha Many Treasures.

[The Buddha said,] “Inexhaustible Intent, these are the kinds of freely exercised supernatural powers that Bodhisattva Perceiver of the World’s Sounds displays in his comings and goings in the saha world.”

At that time Bodhisattva Inexhaustible Intent posed this question in verse form:

World-Honored One replete with wonderful features,
I now ask you once again
for what reason that Buddha’s son
is named Bodhisattva Perceiver of the World’s Sounds?
The honored One endowed with wonderful features
replied to Inexhaustible Intent in verse:
Listen to the actions of the Perceiver of Sounds,
how aptly he responds in various quarters.
His vast oath is deep as the ocean;
kalpas pass but it remains unfathomable.
He has attended many thousands and millions of Buddhas,
setting forth his great pure vow.
I will describe him in outline for you-
listen to his name, observe his body,
bear him in mind, not passing the time vainly,
for he can wipe out the pains of existence.
Suppose someone should conceive a wish to harm you,
should push you into a great pit of fire.
Think on the power of that Perceiver of Sounds
and the pit of fire will change into a pond!
If you should be cast adrift on the vast ocean,
menaced by dragons, fish and various demons,
think on the power of that Perceiver of Sounds
and the billows and waves cannot drown you!
Suppose you are on the peak of Mount Sumeru
and someone pushes you off.
Think on the power of that Perceiver of Sounds
and you will hang in midair like the sun!
Suppose you are pursued by evil men
who wish to throw you down from a diamond mountain.
Think on the power of that Perceiver of Sounds
and they cannot harm a hair of you!
Suppose you are surrounded by evil-hearted bandits,
each brandishing a knife to wound you.
Think on the power of that Perceiver of Sounds
and at once all will be swayed by compassion!
Suppose you encounter trouble with the king’s law,
face punishment, about to forfeit your life.
Think on the power of that Perceiver of Sounds
and the executioner’s sword will be broken to bits!
Suppose you are imprisoned in cangue and lock,
hands and feet bound by fetters and chains.
Think on the power of that Perceiver of Sounds
and they will fall off, leaving you free!
Suppose with curses and various poisonous herbs
someone should try to injure you.
Think on the power of that Perceiver of Sounds
and the injury will rebound upon the originator.
Suppose you encounter evil rakshasas,
poison dragons and various demons.
Think on the power of that Perceiver of Sounds
and then none of them will dare to harm you.
If evil beasts should encircle you,
their sharp fangs and claws inspiring terror,
think on the power of that Perceiver of sounds
and they will scamper away in boundless retreat.
If lizards, snakes, vipers, scorpions
threaten you with poison breath that sears like flame,
think on the power of that Perceiver of Sounds
and, hearing your voice, they will flee of themselves.
If clouds should bring thunder, and lightning strike,
if hail pelts or drenching rain comes down,
think on the power of that Perceiver of Sounds
and at that moment they will vanish away.
If living beings encounter weariness or peril,
immeasurable suffering pressing them down,
the power of the Perceiver of Sounds’ wonderful wisdom
can save them from the sufferings of the world.
He is endowed with transcendental powers
and widely practices the expedient means of wisdom.
Throughout the lands in the ten directions
there is no region where he does not manifest himself.
In many different kinds of evil circumstances,
in the realms of hell, hungry spirits or beasts,
the sufferings of birth, old age, sickness and death–
all these he bit by bit wipes out.
He of the true gaze, the pure gaze,
the gaze of great and encompassing wisdom,
the gaze of pity, the gaze of compassion–
constantly we implore him, constantly look up in reverence.
His pure light, free of blemish,
is a sun of wisdom dispelling all darknesses.
He can quell the wind and fire of misfortune
and everywhere bring light to the world.
The precepts from his compassionate body shake us
like thunder,
the wonder of his pitying mind is like a great cloud.
He sends down the sweet dew, the Dharma rain,
to quench the flames of earthly desires.
When law suits bring you before the officials,
when terrified in the midst of an army,
think on the power of that Perceiver of Sounds
and hatred in all its forms will be dispelled.
Wonderful sound, Perceiver of the World’s Sounds,
Brahma’s sound, the sea tide sound–
they surpass those sounds of the world;
therefore you should constantly think on them
from thought to thought never entertaining doubt!
Perceiver of the World’s Sounds, pure sage–
to those in suffering, in danger of death,
he can offer aid and support.
Endowed with all benefits,
he views living beings with compassionate eyes.
The sea of his accumulated blessings is immeasurable;
therefore you should bow your head to him!

At that time the Bodhisattva Earth Holder immediately rose from his seat, advanced, and said to the Buddha, “World-Honored One, if there are living beings who hear this chapter on Bodhisattva Perceiver of the World’s Sounds, on the freedom of his actions, his manifestation of a universal gateway, and his transcendental powers, it should be known that the benefits these persons gain are not few!”

When the Buddha preached this chapter on the Universal Gateway, a multitude of eighty-four thousand persons in the assembly all conceived a determination to attain the unparalleled state of anuttara-samyak-sambodhi.

NOTES

[1] “Avalokiteshvara in Tibet”, Tricycle

[2] Saha translates more or less as “mundane” world.

[3] Fu, James S. (1977). Mythic and Comic Aspects of the Quest: Hsi-yu Chi as Seen Through Don Quixote and Huckleberry Finn. Singapore University Press. ISBN 9780821404713. P. 26

Compassion comes in many forms. Sometimes we need a friend. Sometimes we need a protective warrior. Sometimes, a fierce kick in the rear (metaphorically). And sometimes we need to reduce our obstacles to Dharma practice. Chenrezig, the Lord of Compassion, emanates in countless forms to help all sentient beings, including a “good fortune” aspect — known as White Mahakala

New Video:

Who are Mahakalas? What are the Forms?

Mahakala literally translates as Great Time Foe — meaning “beyond time and death.” Maha is Sanskrit and means “great” and “Kala” means time.

Mahakala emanates from Avalokiteshvara — to remove all our obstacles to practice — and may appear in different forms and colors which symbolize his functions. The most famous of these is six-armed black Mahakala, the ferocious remover of obstacles to our practice. There are also two-armed and four-armed forms in different meditation lineages. Most Mahakalas are enlightened protectors, and most, but not all emanate from Chenrezig.

The white six-armed form of Mahakala is famous for removing obstacles to our practice involving lack of support, resources or prosperity, which limit our ability to help other beings. He is the Mahakala who relieves poverty and brings us prosperity.

White Mahakala Brings Proseprity

Does it seem counter-intuitive, that Buddhist practices include “good fortune” practices — especially when Buddha taught renunciation? Does it seem selfish to ask for Enlightened help with our obstacles such as poverty, stress, or resources? It shouldn’t. Imagine if fully renounced monks are starving, unable to find a bowl of rice. How can they meditate? How can they practice Bodhichitta when they can’t even find food for themselves? And how can the lay community support the monks when they can’t feed themselves.

Wealth is neither virtuous nor nonvirtuous

In Mahayana Buddhism, wealth is not considered either a non-virtue or a virtue. It’s merit entirely depends on why a person accumulates wealth — and how it is used. The goal of the Mahayana vehicle is to help all sentient beings to achieve Enlightenment.

As part of that path, generosity, good deeds, charity and helping others is important. Until all beings have attained Enlightenment they suffer — and the one way to help them is to remove their obstacles and negativities, such as poverty, hate, and envy. Having sufficient resources is an aid to Dharma, assuming the goal is virtuous and the actions are positive.

This is why, in the story of Lord Atisha [below] Chenrezig appeared to him and offered to help him as “a Buddha of Wealth” so that he could help people in need.

Lord Atisha and the Buddha of Wealth

Lord Atisha, the revered lama and Mahasiddha, came across an old man, dying of starvation in Bodhgaya. Lama Atisha offered his own flesh, cut from his body, to save the old man. But the old man said, “How can I eat a monk’s flesh?” Lama Atisha felt helpless in the face of this suffering.

In Lama Atisha’s moment of despair, Chenrezig, the Compassionate One, appeared to Atisha and said, “I will manifest as the Buddha of wealth, to help suffering beings. I shall alleviate their poverty so they will not be distracted from practicing the good heart.”

This famous story illustrates why Chenrezig, the lord of Compassion, manifests in countless forms — including White Mahakala for prosperity — to help us remove our obstacles to practice and Dharma.

Note: This is to illustrate the concept of wealth deities. The emanation in this story was actually Dzambala (Jambala.)

Buddha Shakyamuni’s Teachings “Practical”

Buddha’s teachings, demonstrated in thousands of sutras, are above all practical. He not only lofty Enlightened methods of practice, but he also taught “right livelihood.” He demonstrated endless compassion and generosity — even faced with the serial killer, he took the time to bring him into the Dharma, and become one of his monks. One entire sutra is dedicated to the “householder” — even touching on loans and livelihood.

In later Mahayana and Tantra teachings, he gave us methods for meditating on prosperity, attracting “good fortune” methods, to help us on the path.

White Mahakala and Removing Obstacles

For we laypeople, we do have to work and earn salaries and raise families — but the more stress we have in just “making a living” the less likely we’ll find any time for mindfulness practice or any serious practices. Or, for those of us advancing along towards retirement, looking forward to our first multi-week retreat, will we have the resources to undertake our aspiration? Then, there are those generous people who tirelessly help people less fortunate — donating either time or money — they need “resources” to help others.

It is for all of these reasons that Chenrezig — none other than the Bodhisattva of Compassion Avalokiteshvara — emanated as White Mahakala.

Wealth Merit Comes to Those With Right Intentions

Don’t expect White Mahakala to make you a millionaire — or to help you win the lottery. His compassion is for serious Dharma practitioners. It is for the mission of Bodhichitta. In his Sadhana, we begin with Taking Refuge in the Three Jewels” then we immediately — and importantly — recite the Four Immeasurables Four Times:

May all beings have happiness and its causes

May all beings be free from suffering and its causes

May all beings never be separated from joy transcending sorrow

May all beings dwell in equal love for those both near and far.

His practice helps us to help ourselves. His practice ensures we work harder. His practice is about setting the intention for prosperity — sufficient resources to allow us to practice both Bodhichitta and Wisdom practices both.

After the Four Immeasurables, we visualize ourselves as our own Yidam, then White Mahakala in front of us in detail. We make offerings — the best of which are to first demonstrate your generosity to others by giving to charity or other good causes —  and visualize blessings going out to all sentient beings in the entire universe while reciting the mantras (below.)

• For a feature on the “many faces of Chenrezig Avalokiteshvara, see>>

Who is White Mahakala?

Venerable Zasep Rinpoche explains White Mahakala this way in his book Source of All Protectors.[1

“White Mahakala is a Protector and prosperity mainly practiced in the Gelug and Sakya traditions of Tibetan Buddhism.  Through the practice of White Mahakala we can create prosperity for self, family and community…

In order to practice White Mahakala Pujas it is ideal to receive empowerment from the Guru. If you don’t have this empowerment it is fine, you can still do the practice. All you need is faith and devotion to White Mahakala and his attendant deities. This should be a daily practice for those needing relief from poverty.”

Describing White Mahakala

The noted art scholars at Himalayan Art described White Mahakala this way:

“Shadbhuja Sita Mahakala, (Tibetan: gon po kar po chag drug pa. English: the White Lord with Six Hands). Emanation of Avalokiteshvara and principal wealth deity of the Shangpa Kagyu School of Tibetan Buddhism.

White in colour with on face, he has three glaring eyes, a gaping mouth with bared fangs, orange hair flaming upward and six hands. In the three right hands are a curved knife, wish-fulfilling jewel and a damaru (drum). In the left hands are a skullcup containing a vase filled with various jewels, a trident and a vajra hook. Adorned with a crown of jewels and gold, precious ornaments and green silk he stands with the two legs straight atop two elephant-headed figures, spewing jewels, above a sun disc and lotus seat surrounded by the red and gold flames of pristine awareness….”

White Mahakala Mantra

As Venerable Zasep Rinpoche indicated in his book, we may practice White Mahakala with virtuous intention, including his mantra. If we do not have empowerment, we should always only visualize White Mahakala in front of us. His mantra, of course, has far more impact on our mindstreams and karma if we have a teacher’s permission, but the mantra is well distributed — so we do reproduce it here:

OM GURU MAHAKALA HARI NI SA SIDDHI DZA

(Tsa or Dza on last syllable)

NOTE: It is best, however, when practicing White Mahakala, even though it is Chenrezig, to first self-generate as your own YIDAM if you do not have empowerment for this practice. From a Vajrayana point-of-view this is always advised.

White Mahakala Prosperity Vase

Another tradition is to take home a White Mahakala Prosperity Vase and honor it on your altar. The vase should be filled and blessed by a qualified teacher, however, and it should be occasionally re-blessed.

Venerable Zasep Rinpoche describes the practice in his book:

“Sometimes we practice White Mahakala with a prosperity vase ceremony. The vase will be filled up with images of the deity, mantras, vase substances (Bom Zay), prosperity herbal pills and precious and semi-precious stones, silk, wool, and so on. After that, the vase is to be consecrated according to the traditional Sadhana and mantras, a number of times. Then, the faithful can take the vase from the Lama; when taken home, it can be placed on the altar, in a box, as a treasure vase and object of offerings. It is an object for prayers for prosperity and can be brought back every summer for re-consecration. This tradition is still practiced strongly in Mongolia.”

About Venerable Kyabje Zasep Tulku Rinpoche

To read our interview with Venerable Zasep Rinpoche on Buddha Weekly, part 1, see>>

Zasep Tulku is the spiritual head of a number of Buddhist Centers, including Gaden Tashi Choling Retreat Centre in Nelson, BC, Canada, Vancouver, BC, Calgary, Alberta, Toronto, ON, Ottawa, ON, Thunder Bay, ON, Seattle, WA, Moscow, ID, Kalamazoo, MI, and Tasmania, Australia.

The Venerable Acharya Zasep Tulku Rinpoche, a highly realized and internationally respected teacher of Gelugpa Buddhism, was born in Tibet in the province of Kham in 1948. Zasep Tulku Rinpoche was recognized as the 13th incarnation of Lama Konchog Tenzin of Zuru Monastery. In 1959, during the Chinese invasion, he escaped from Tibet and continued his education for sixteen years in India under the tutelage of many of the greatest teachers of Mahayana Buddhism. In 1975, Zasep Rinpoche left India to study in Thailand where he joined the monks of a forest monastery. For eighteen months he studied and practiced with them. He then traveled to Australia and translated for Tibetan speaking Lamas for a number of years.

Since 1976 he has taught western Dharma students in Australia, Canada, and the United States and has developed Dharma centres in each of these countries. Rinpoche regularly visits these centres and offers extensive teachings, initiations and retreats which his many students enthusiastically attend. Zasep Rinpoche now resides in Nelson, BC, close to the Gaden for the West retreat centre (Gaden Tashi Choling Retreat).

In 1999, Rinpoche and his students created the Gaden for the West umbrella organization to more effectively support and nourish the study of Gelugpa Tibetan Buddhism in the West. He supports a number of Buddhist projects in Tibet, Mongolia and India through the non-profit society Gaden Relief.

Ven. Zawa Tulku Rinpoche

Ven. Zawa Tulku Lobsang Dorje Chokye Gyaltsen Rinpoche is the Spiritual Director of the Tsongkhapa Meditation Center. He was born in India, in 1978. Recognized as the reincarnation of Zawa Geshe Rinpoche, he became an ordained monk at Ganden Shartse monastery in 1982. There, he studied Buddhist philosophy until 1998. He then embarked upon an international tour, teaching at numerous Dharma centers. In addition to his dedication to teaching Buddhism, he is also a master of the construction of sand mandalas and ritual arts. His specialities include healing and purification rituals. He is renowned for his kindness and pure morality.

About Tsongkhapa Meditation Center

Founded in 1980 by Ven. Geshe Khenrab Gajam, the Tibetan Buddhist Temple Gaden Chang Chub Chöling was officially inaugurated in May 1986 in Montreal, Quebec, Canada. Ven. Geshe Khenrab deepest wish was to create a center where the compassionate Mahayana Buddhist tradition, instituted by the great Dje Tsongkhapa, could flourish. To this end, Ven. Geshe Tsultrim Tenzin and two of his disciples, Ven. Zawa Tulku Rinpoche and Gen. Lobsang Tashi came to Montreal to establish a permanent monastic Sangha presence at Gaden Chang Chub Chöling. In 2014, the Center was moved in Ste Sophie, north of Montreal, under the name of Tsongkhapa Meditation Center. Through their kindness, we now have the opportunity to study and practice the Dharma and the meditation methods taught by Buddha to develop inner peace and lead a meaningful life.

Ven. Geshe Khenrab Gajam is the founder of Tibetan Buddhist Temple. Born in 1928 in the province of Kham in eastern Tibet, he became a novice monk at a very young age in the monastery of Tashi Choling Nyagon where he stayed for 4 years. Then, according to the Gelugpa monastic tradition, he went to perfect his Buddhist education in the great monastic university of Ganden. At the age of 24, Geshe Khenrab demonstrated his mastery of the various topics and began to teach. In 1959, Geshe Khenrab and many other Tibetans migrated to India. At the age of 40, he obtained the title of Geshe Lharampa, the highest degree in the Tibetan monastic system, thus completing the cycle of Buddhist philosophical studies. He reached a high level of knowledge, second in his class after the famous Pabongka Rinpoche. In 1993, Geshe Khenrab showed the signs of impermanence.

NOTES

[1] Source of All Protectors, is only available from Gaden for the West website since it includes several higher practices requiring empowerment. Inquire with their contact form>>

By taking the full Mahayana precepts and Refuge, together with meritorious activities such as prostration, we purify all negativities.

EVENT NOTE: December 3,4,5 Gaden for the West will host a Nyung Nye weekend purification and healing retreat on Zoom, open to all, starting with the empowerment of 4-armed Chenrezig on Friday evening and the 2-day retreat on Saturday and Sunday. The Zoom event can be taken in moderation, depending on your own needs and health. You can take the Chenrezig / Avalokiteshvara empowerment on the Friday night, and not attend the retreat — or you can take initiation and retreat. You can substitute full body prostrations for seated bows if you have physical limitations (always be guided by your health practitioners). Chenrezig empowerment is always a wonderful opportunity to renew Bodhisattva vows and receive the blessings of the Compassionate One.

For two days, live like a nun or monk

During the Nyung Nye retreat, for two days we conduct ourselves as if we were nuns or monks. The eight precepts (which normally only apply to nuns and monks) are widened from the normal five that lay Buddhists observe, such as refraining from killing, stealing, damaging speech, intoxicating substances, and sexual offenses (not sex, but abusive behavior) — which apply to us year-round.

During the retreat, “refraining from sexual offenses” becomes “refraining from sex” entirely, and three additional precepts are added for the 2-day duration of the retreat: “eating at the wrong time (after midday); to abstain from entertainment such as dancing, singing, music, watching shows, as well as to abstain from wearing garlands, perfumes, cosmetics, and personal adornments; and to abstain from luxurious seats and beds.” In summary, all eight are:

1. I undertake [to observe] the rule of abstinence from taking life
2. I undertake [to observe] the rule of abstinence from taking what is not given
3. I undertake [to observe] the rule of abstinence from unchastity
4. I undertake [to observe] the rule of abstinence from false speech
5. I undertake [to observe] the rule of abstinence from intoxicants which cause a careless frame of mind
6. I undertake [to observe] the rule of abstinence from taking food at the wrong time
7. I undertake [to observe] the rule of abstinence from dancing, music, visiting shows, flowers, make-up, the wearing of ornaments and decorations
8. I undertake [to observe] the rule of abstinence from luxurious seats and beds.

Zasep Tulku Rinpoche offers a One-Weekend Nyung Nye fasting Retreat Purification Practice with Chenrezig Empowerment via Zoom. [See details below.]

Fasting and Prostrations

Nyung Nye is a purification practice with fasting and prostrations. It is a widespread Buddhist practice in the Himalayan region, originating in Tibet. This is a highly effective purification for body, speech and mind — and will also open your heart to compassion, while accumulating much merit. There are countless stories of purification of diseases such as leprosy through this wonderful purification practice. To engage in the retreat, you will take the 24-hour Mahayana precepts.

The combination of prostrations, with mantras, practices, meditation and fasting for one weekend is not only meaningful, it is powerful. The Nyung Nye requires two full days of practice, preceded by the Four-armed Chenrezig-Avalokiteshvara empowerment (for those who have not yet taken the empowerment).

On the two full days of actual Nyung Nye practice, you take the Eight Mahayana precepts known as Tekchen Sojong vows daily. You then practise Nyung Nye in at least four daily sessions, with sadhana recitations, mantras and prostrations, led by Rinpoche on Zoom. (In Australia, because of the time differences, Rinpoche will lead several sessions a day, and Australian practitioners will lead several later sessions).

After beginning the retreat, you only have one meal, vegetarian, in the middle of the first full day of practice, and may drink only water – and importantly, you must keep silent.

Important health advice

LISTEN TO YOUR OWN BODY, and only do what is safe for you.This can be a vigorous practice. Please listen to your body and know your limitations. It is a good idea to learn how to do full prostrations properly and safely, according to the Tibetan tradition, before you start the Nyung Nye retreat, but please know that you can modify them at any time. NOTE: You do not have to do full prostrations, or keep to strict fasting, if you are unable to do so for health reasons — please ask your medical advisers if you are uncertain — please adjust to your body and be safe. Instead of full prostrations, try bowing from the waist. If that is difficult, bow from your seat. Or, just mentally visualize your bow and recite mantras. For fasting, also listen to your body and the advice of your medical advisers.

Dates for Zoom Retreat

• Empowerment of Chenrezig – Canada B.C. time 3.30 p.m. (PT) or 6:30 p.m. (in Toronto/ New York etc.). Friday 3 December (Australia in Victoria, NSW and Tasmania this will be 10.30 a.m. Saturday 4 December)
• Two-day Nyung Nye retreat – Canada B.C. time begins at 6 a.m. (9 a.m. in Toronto) Saturday 4 December and Sunday 5 December (Australia in Victoria, NSW and Tasmania this will begin at 6 a.m. Sunday 5 December and Monday 6 December)

Register

Register via Eventbrite https://www.eventbrite.com/e/nyung-nye-fasting-retreat-on-zoom-tickets-193164218377

All instructions (Zoom link, schedule, sadhana etc) will be given to registered participants via email as soon as you register. Please reference and read this email fully (to the bottom) as it has all the links you will need for items to print, how and where to donate, the schedule and zoom link.

Donation Dana

If registering for the empowerment only (Chenrezig), suggested donation to Gaden for the West is $30-$60 (sliding scale)

Suggested donation for empowerment and 2-day retreat to Gaden for the West is $90-$180 (sliding scale)

Dana to Rinpoche is gratefully accepted through Gaden for the West . Information on the event and donations>>

About Venerable Zasep Rinpoche

The Venerable Acharya Zasep Tulku Rinpoche, a highly realized and internationally respected teacher of Gelugpa Buddhism, was born in Tibet in the province of Kham in 1948. Zasep Tulku Rinpoche was recognized as the 13th incarnation of Lama Konchog Tenzin of Zuru Monastery. In 1959, during the Chinese invasion, he escaped from Tibet and continued his education for sixteen years in India under the tutelage of many of the greatest teachers of Mahayana Buddhism. In 1975, Zasep Rinpoche left India to study in Thailand where he joined the monks of a forest monastery. For eighteen months he studied and practiced with them. He then traveled to Australia and translated for Tibetan speaking Lamas for a number of years.

NOTES

[1] Normal disclaimers: healing meditations and practices are always supportive and valuable, but seek primary care from your health care experts.

Guanyin protects from fire, water, falling, politics, prison, poisons, demons, evil beasts, disputes and war.

NOTE: the last 15 minutes of the video is an unbroken chant of the sacred Namo Guan Shi Yin Pusa 南無觀世音菩薩 chant 108 times with stunning visualization images.

Please, if you like this video, please subscribe to the Buddha Weekly YouTube channel, and turn on notifications. Buddha Weekly. Helping to spread the Dharma!

Transcript: (Simplified Chinese to follow.)

Millions of devotees around the world call on the name of Guan Yin (Kuanyin) Goddess of Mercy, in times of need, fear, or despair. Aside from her best-known role as Compassion embodied — she is, after all, none other than Avalokiteshvara — she also protects against the ten great fears. Interestingly, one of the 10 great protections is protection from politics!

Avalokiteshvara also called Guanyin, Chenrezig, Kannon, and many other names, is immediately synonymous with the word Bodhisattva. He or She is the quintessential Bodhisattva — the superhero savior. His fame was first well established by Shakyamuni Buddha in the 25th Chapter of the wondrous Lotus Sutra, where Buddha makes it clear that Guanyin is ready to rescue all sentient beings.

Even Avalokiteshvara’s name is virtually the definition of a Bodhisattva — “Perceiver of the World’s Suffering.” He — or She since the ideal Bodhisattva is gender-flexible — is not just the “listener” of all of our suffering; the great Bodhisattva is the original “Savior”

The Great Protections, as they are called in the Lotus Sutra, are the protective actions of a Mother protecting her children. Like a Mother, she doesn’t question her child’s integrity — even going so far as to rescue her sons and daughters from prison.

Guan Shi Yin is famous for rescues from harm — especially well known for rescues of anyone who calls out her name. Her devotees tell hundreds of tales of her rescues. When in trouble, they might simply call out her name praise:

Namo Guan-Shi-Yin Pusa. 南無觀世音菩薩

Some Buddhists might see Guanyin as a Father, as Avalokiteshvara or Chenrezig. There is no difference, as all Buddhas can appear in any form. His or Her mantra (there is no difference) is often known as the “compassion mantra”:

Om Mani Padme Hum

Guanyin by any Name is Compassion

In Buddhism, labels are just labels, and the name of the Compassionate Bodhisattva is another imputed label that just helps us relate to the Enlightened concept in our daily lives.  Guan Yin’s practice came to China as early as the first century AD from India, and from there spread to devotees in Japan and Korea. The compassionate Bodhisattva can be visualised as either female or male, but most visualise her as Goddess Guan Yin.   Yet, she is not separate or different from the male four-armed Avalokiteshvara, thousand armed Avalokiteshvara, and dozens of forms and emanations: loving, wrathful, passionate, fiery, protective — but always compassionate.

Compassion wears many faces — many of them the aspects of Avalokiteshvara (Chenrezig), also known as Guanyin, Guan Shi Yin, Quan Yin, Kwan Yin, Kannon, Kwun Yum, Kanzeon, Gwaneum, Quan Am, and many, many other names.

What’s in a name? The qualities of mercy and compassion. The appearance of beauty, motherly wisdom, tenderness. The activities of kindness, help, protection, nurturing — Mother.

Avalokiteshvara is so intensely focused on saving everyone from suffering, that he arises simultaneously in many forms — including one with one-thousand arms and multiple heads — and still, the great Bodhisattva hero never rests.

“The Lotus Sutra describes Avalokiteśvara as a bodhisattva who can take the form of any type of god including Indra or Brahma; any type of Buddha, any type of king or Chakravartin or even any kind of Heavenly Guardian including Vajrapani and Vaisravana as well as any gender male or female, adult or child, human or non-human being, in order to teach the Dharma to sentient beings.”

Although Avalokiteshvara is in many, many prominent sutras, it is in chapter 25 of the Lotus Sutra that we learn of the ten salvations (protections or deliverances) of Kuan Yin.

These are also called the ten protections. Simply think of Guanyin or Avalokiteshvara — in any of her forms, or say the mantra, Om Mani Padme Hum. When you think of Guanyin, she is already there.

Another practice is to recite the sutra verses as a protective practice or meditation.

Guanyin protects from fire, water, falling, politics, prison, poisons, demons, evil beasts, disputes and war.

Guanyin demands nothing of her followers. As an Enlightened One, freed from attachments, she has no need of offerings, worship, praise, devotions.

It is the Buddhist follower who needs the offering, worship, praise, devotions. These acts are positive acts of Karma — Guanyin’s gift to us. She gives us the opportunity to extinguish our past impurities and negative karmic acts with meritorious acts. She asks only one thing — that you share her value of Compassion and Metta (love) for all sentient beings.

Say the verses out loud, or think them — with faith — to help bring the blessings of Guanyin: 10 of the many verses of protecttion from the Chapter 25 of the Lotus Sutra:

Deliverance from the Dangers of Fire

If there are people who wish to harm you

by pushing you into the great pit of inferno,

think of the power of Bodhisattva Kuan Yin;

the inferno pit will be transformed into a water pond.

Deliverance from the Dangers of Water

If you are drifting in a great ocean

and facing imminent danger

with dragons, fishes, and other demons,

think of the power of Bodhisattva Kuan Yin;

the waves will be unable to swallow you.

Deliverance from the Dangers of Falling

If you are at the summit of Mount Sumeru,

and someone pushes you off the edge,

think of the power of Bodhisattva Kuan Yin;

you will be suspended in midair like the sun in the sky.

Deliverance from the Dangers of Politics

If you are suffering from the punishment of government,

and your life is about to end by execution,

think of the power of Bodhisattva Kuan Yin;

the sword will be splintered into pieces.

Deliverance from Prison

If you are being locked in a prison

and your hands and feet are being bound by chains and fetters,

think of the power of Bodhisattva Kuan Yin;

you will be released and freed.

Deliverance from Curses or Poisons

If there are people who wish to harm you

by curses or poisonous herbs,

think of the power of Bodhisattva Kuan Yin;

the effects will be bounced back to the originator.

Deliverance from Demons

If you face harm from vicious zombies,

poisonous dragons, or various demons,

think of the power of Bodhisattva Kuan Yin;

no one will dare to harm you.

Deliverance from Evil Beasts

If you are surrounded by evil beasts

with sharp fangs and fearful claws,

think of the power of Bodhisattva Kuan Yin;

they will quickly flee and scamper away in all directions.

Deliverance from Evil Beasts

If you have disputes before the court,

or are fearful in the midst of the war,

think of the power of Bodhisattva Kuan Yin;

all enemies full of resentment will retreat.

Deliverance from Lack of Children

If there are any who wish to give birth to a child, they should worship by giving offerings to Bodhisattva Kuan Yin; who will bestow them a child blessed with good fortune, virtue, and wisdom.

In the Lotus Sutra, Kuanyin is properly titled “Bodhisattva Perceiver of the Cries of the World.” These fears represent all fears. It is said that the Bodhisattva Kuanyin can save from every danger. Simply call out her name, or chant her mantra

Om Mani Padme Hum

with faith.

Although Kuanyin is open to all, and has compassion for all, don’t wait for dangers or fear to call out her name. Take refuge in Buddha Dharma and Sangha — the Three Jewels — and chant her mantra often.

Listen now, and chant along, as the amazing Yoko Dharma chants Om Mani Padme Hum, the powerful mantra of the Compassionate One, the Bodhisattva Who Perceives the Cries of the World — play the video to listen along. Enjoy!

包括 108 首 NAMO GUAN SHIYIN PUSA 念诵观音的冥想图像。

Sometimes we need the gentle mother or father to guide us. We often need a best friend to console us, pat our back, pick us back up and inspire us to work harder. Or, we might need the strength of a warrior to help us. Other times we are best helped by the stern king — to get us back on track with rules and enforcement. When we are fearful, maybe we need to take shelter in the arms of our own wrathful monster — a beast other monsters fear.

The faces and manifestations of compassion, of Avalokiteshvara, comes in many forms: father (Chenrezig), mother (Guanyin or Tara), warrior (Mahakala), king (Hayagriva), or — all of these, embodied in 1000-armed, 11-faced Avalokiteshvara. These are the many faces of the Enlightened Bodhisattva Deity.

Buddha of Compassion

An Enlightened Bodhisattva Deity, by definition, IS compassion. Technically, an Enlightened Bodhisattva Deity equally combines compassion and wisdom, but to simplify, we often just say “compassion.” Metta, kindness, compassion are defining characteristics of Bodhisattvas. No Bodhisattva or Buddha is more iconic of compassion than loving Avalokiteshvara (Chenrezig, Guanyin, many other names).

“Meditating on the deity Chenrezig, the Buddha of compassion, helps cultivate a more loving, accepting and caring sense of self-worth,” writes Psychologist Rob Preece, author of The Psychology of Buddhist Tantra. [1]

What is a Bodhisattva Deity?

Understanding Bodhisattvas and Buddhist Deities for what they truly represent — more our own enlightened potential,  than a supernatural being — is already a difficult topic. Why, then, do most Bodhisattvas have so many faces? Why not just settle with Avalokiteshvara for compassion? Why have dozens of Avalokiteshvaras and hundreds of Bodhisattvas? The answer lies, in part, with mind — and Buddha is known to have pioneered the deep exploration of the mind, long before science and psychology.

Noted teacher Stephen Batchelor explains the psychology: “In contrast to the approaches of conventional religion… the practitioner chooses to confront the bewildering and chaotic forces of fear, aggression, desire, and pride, and to work them in such a way that they are channelled into creative expression… and wisely engaged forms of life.” [1]

For each of these — fear, aggression, desire, pride, anger, and so on — there is an Enlightened form of Chenrezig. (Or other Bodhisattvas, but that is a different story.)

Bodhisattva’s Faces

Avalokiteshvara (Guanyin, Chenrezig), whose very name inspires compassion, is the very face of Buddha-nature — its penultimate expression. The kind face of Chenrezig is unmistakably compassionate: serene, smiling, relaxed, emitting an almost palpable energy of soothing comfort. In some countries, venerated as Guanyin (Kuan Yin) She is known by the gentle, smiling face of a caring mother. Avalokiteshvara isn’t limited by appearance, sex or other human weaknesses. He or She embodies perfection and compassion.

How, then, is it reasonable to have yet another compassionate emanation, Hayagriva, portrayed with a warrior-snarling face, a screaming horse head bursting from his skull, surrounded by flames, stomping on people with massive red feet, and embracing a naked consort Vajrayogini? Hayagriva is none other than Chenrezig in wrathful form, and his consort Vajrayogini (representing Wisdom in union with Compassion) is none other than an emanation of glorious Tara.

We All Have Buddha Nature

Diversity, in fact, is the point. When we think in terms of devotion in Buddhism, we use language like “taking refuge.” Conventionally — relative truth — we take refuge in the Three Jewels: Buddha, Dharma (the teachings) and Sangha (the Enlightened Sangha of Bodhisattvas.) Ultimately, we take refuge in our own innate Buddha Nature. “The one who bows and the one who is bowed to are both, by nature, empty,” is a popular one-line Buddhist praise.

Since every mind, amongst the billions of sentient minds, is different, clouded by different obscurations, the deity we take refuge in is likewise unique to each of us.

[See “In Buddhism, Who Do We Pray to?”>>]

Thich Nhat Hanh, the great Zen master, puts it this way: “You and the Buddha are not separate realities. You are in the Buddha and the Buddha is in you.” [2]

Rob Preece elaborates: “Our innate Buddha potential is said to be like a priceless jewel buried beneath our home, while we live our lives in ignorance of it … the intention of Tantra is to gradually awaken the seeds of our innate wisdom as a source of health, power, love, and peace that can live through every aspect of our lives. We can engage in life more fully and confidently because we are in relationship to our true nature, personified in the deity.”[1]

Psychology of Visualizing Deity Forms

The skillful method of visualizing different forms of Enlightenment is soundly based in Psychology, even though it dates back more than two thousand years in Buddhism. “The deity in Tantra can be understood as a gateway between two aspects of reality,” writes Psychologist Rob Preece. [1] “Buddhism has no concept of a creator God… The deity is not to be viewed as a god in the sense of an entity that has autonomous existence beyond human consciousness. Rather, the deity is a symbolic aspect of forces that arise on the threshold between two dimensions of reality, or two dimensions of awareness. In Buddhism, we speak of ‘relative truth’, the world of appearances and forms, and ‘ultimate truth,’ the empty, spacious nondual nature of reality.”

Visualization is a proven method of engaging mind. While breathing and focusing on mindfulness is a powerful method of contemplation, guided deity visualization is a different and proven technique. Because these are guided meditations, from great masters who have attained Enlightenment, we follow in their great footsteps. By meditating as they did, we remove a lot of wasted effort in our own quests for Enlightenment. But — these same footsteps do not work for everyone.

Many different Yidams and guided meditations were handed down through these great lineages — each the same, yet different. The elements of generation/completion and so on are contained in each. But the emphasis is different, depending on the Yidam you choose. And that’s the whole point.

Yidams in Tibetan Buddhism are translated as “Heart Bond Deities” and are tuned and aligned to an individual’s needs. An angry person might seek out Yamantaka pratice to resolve his emotions. An overly attached or sensuous person — most of us today, attached as we are to the latest consumer products — might take refuge in Vajrayogini. There is a finely tuned “Yidam” for everyone. Within the many names and faces and emanations of Chenrezig is a form for almost anyone. Here, we’ll look at a few of the most popular emanations of Avalokiteshvara, and then list some more for reference.

Four-Armed and 1,000-Armed Chenrezig

Avalokiteshvara with four caring arms is, perhaps, the most approachable form. The extra arms connote how busy Chenrezig is, reaching out with caring hands to compassionately help all beings. Possibly even more recognizable is the great 1,000 Armed Chenrezig (or Guanyin) — with countless arms and heads.

When missionaries first reached Tibet and Nepal, they were shocked by these 1000-armed “creatures” (and even more so by wrathful Buddha forms), labelling them demonic. In fact, the symbolism is very clearly compassion. Whether we are a missionary helping others, or a mother helping a child, we reach out with our arms to actively help people.

Unlike some other forms, notably wrathful forms, where it is advised the student seek the guidance of a teacher (to avoid misunderstandings, such as those of the missionaries above), the four armed and 1,000-armed Chenrezig or Guanyin is accessible to all. Simply imagine His (Chenrezig) or Her (Guanyin) face, and chant the famous mantra:

Om Mani Padme Hum

The mantra, and the gentle visualized face, are immediately soothing. You can feel Chenrezig’s loving arms wrap around you.

Hayagriva, the Horse-Headed

Hayagriva (Bato Kannon in Japan) is undoubtedly one of the most popular emanations of Chenrezig in Tibet and Mongolia, both horse-oriented cultures. He is also very popular because He was strongly encouraged by the great Atisha. He combines all three of Compassion (Red Hayagriva), Wisdom (Blue Vajrayogini, his consort) and Activity (of compassion and wisdom — the hero nature, represented in the green horse head.) Sometimes, He is said to be an emanation of Amitabha, the head of the Padma Family, other times he is an aspect or emanation of Avalokiteshvara — which amounts to the same thing.

He is the Heruka of the padma (Lotus family of Amitabha and Chenrezig). As a Heruka — often translated as “Hero” — His practice is a Highest Yoga Tantra practice, highly restricted and requiring permission and empowerment. This is for the protection of the practitioner, since His practice is very powerful, complex and profound — but only if fully understood.

Erupting from Hayagriva’s fierce head is one, three or more horse heads — their mouths wide apart as they scream their terrible stallion’s roar. For those who have not heard a stallion enraged, it is a frightening sound, at least as ear-splitting as a predator roar. The stallion will lay down his life for his herd, ears pinned back as he rears up, screaming, roaring and fighting to the end against an entire pack of wolves — and chances are the horse will win. The horse head, is usually green for “wind” since he is very much an action hero — action Heruka.

And that’s just for starters. Hayagriva’s own face (or faces if he has three faces) are ferocious. He has the most amazingly penetrating three eyes of any Bodhisattva. In any Thangka, Hayagriva always seems to have the most intense eyes. He is Hulk-like in body, all muscle and sinew, but then his belly bulges — symbolic of his profound inner chi and energy. The symbolism is powerful.

His concern is another Highest Yoga Tantra deity, the great Vajrayogini (Vajra Varahi) — here usually blue instead of red, since Hayagriva is himself crimsom. Their Yabyum union represents the inseparable nature of wisdom and compassion in Buddhism.

Hayagriva is a beloved healer as well, known to be aggressively powerful in stopping deadly, incurable diseases such as cancers. His power over diseases is because he overcomes all nagas.

Black Mahakala

Black Mahakala is an Enlightened Dharma Protector — however, not for the uninitiated. For general protection we might turn to Green Tara; Black Mahakala is the big gun.

Despite that, he is possibly the most popular of the wrathful Dharmapalas (or second only, perhaps, to Palden Lhamo, the great ferocious emanation of Tara). See this feature on Wrathful Deities>>

The various forms of Black Mahakala are not for the faint of heart, since one of the reasons we call on Dharmapalas is to keep our own practice on track. You can count on a “snap back” if you neglect your practice!

Again, the question arises, why does compassion take on such ferocious forms? Because we all “backslide” in our practices, we need that ferocious kick in the rear end once in awhile. When your practice (or your village, or your country) are in trouble, you want a ferocious warrior peace-keeper or a soldier on your side. The “Great Black”, as he is nicknamed,  emanates unimaginable power.

The power can be used in many ways, provided you have the karma — and, that karma includes having the good fortune to have initiation — and especially if it involves removing an obstacle to practice (such as sickness, poverty or doubt):

• heal and pacify sickness
• increase life, good qualities and wisdom
• bring what is needed (including good fortune) into our lives to help overcome the obstacle of poverty or stress
• remove confusion, lack of faith and ignorance.

Guanyin (Kuan Yin, Kannon in Japan)

Without doubt, Guanyin, the Goddess of Mercy, is among the most popular Bodhisattvas in the world, honored by countless millions. She is Avalokiteshvara. Her sutra is Avalokiteshvara’s. Her activity is compassion.

She who hears the cries of the world, is Avalokiteshvara (Chenrezig) visualized in Chan and Zen and some other Mahayana schools as Divine Feminine (except in Japan, where Kannon is mostly male). Some teachers in Tibet say that Guanyin is either Tara, or Tara combined with Chenrezig, but in China and Japan She is thought of strictly as Avalokiteshvara. Since Tara emanated from the same root as Chenrezig, it doesn’t matter. Sex is largely symbolic. In China and Japan female is associated with compassion, while in Tibet, Nepal and India, male is thought of as symbolic of compassion.

Guanyin is a Goddess, and by many is venerated in this way. Such praise and worship is not in conflict with Buddhist belief, and people born and raised with Guanyin traditions see no contradiction between Guanyin the compassionate Goddess in Samsara and Guanyin the Enlightened Bodhisattva. Just calling Her name or mantra — can bring salvation.

Guanyin is, like Chenrezig, active compassion. In the stories and legends it is Guanyin who is the rescuer, the compassionate and loving one. The rescuer role is why She is often thought of as Tara.

Guanyin, Herself, is known by many, many names herself. On top of these, She also has countless unique emanations. In other languages she is known as:

• In Japanese, Guanyin is Kannon (観音), occasionally Kan’on, Kwannon or more formally Kanzeon (観世音, the same characters as Guanshiyin) the spelling Kwannon
• In Tibetan, the name is Chenrezig or Chenrézik (Standard Tibetan: སྤྱན་རས་གཟིགས).
• In Korean, Guanyin is called Gwan-eum (Hangul: 관음) or Gwanse-eum (Hangul: 관세음)
• In Thai, she is called Kuan Im (Thai: กวนอิม), Phra Mae Kuan Im (Thai: พระแม่กวนอิม), or Chao Mae Kuan Im (Thai: เจ้าแม่กวนอิม)
• In Burmese, She is Kwan Yin Medaw (Burmese: ကွမ်ယင်မယ်တော်).
• In Vietnamese, the name is Quan Âm or Quán Thế Âm
• In Indonesian, Kwan Im or Dewi Kwan Im. She is also called Mak Kwan Im or Mother Guanyin
• In Malaysian Mandarin, the name is Kwan Im Ma “Mother GuanYin”, GuanYin Pusa (GuanYin Bodhisattva), Guan Shi Yin Pusa (GuanYin Bodhisattva).
• In Khmer, Preah Mae Kun Ci Iem.
• In Sinhalese, Natha Deviyo (Sinhalese: නාථ දෙවියෝ).
• In Hmong, the name is Kab Yeeb.

Glimpsing the Faces of Compassion

The expression of Enlightenment is not limited by form, face or name. The names and forms visualized tune into our own personal perspective on Enlightened Compassion. We can’t understand, yet; our minds create our own obstacles, such as doubt, stress, fear, emotions — obscuring our Buddha Nature. The visualizations, images, names, mantras are keys and locks that allow us to gradually unlock our Buddha Nature, by clearing away the obscurations and obstacles.

In the silent moments, in mindfulness practice, or when we sit and imagine Chenrezig or Guanyin, we tap into little moments of spontaneous insight. The many faces and stories of Enlightened Compassion help us tune our internal mind-radios to a frequency a little closer to our Buddha Nature.

NOTES

[1] The Psychology of Buddhist Tantra, Rob PreecePublisher: Snow Lion; 1 edition (Nov. 8 2006) ISBN-10: 1559392630, ISBN-13: 978-1559392631

[2] In Buddhism, Who Do We Pray to?

Perhaps not surprisingly, peer-reviewed medical studies may corroborate this claim made by Buddhists for centuries. Here, we’ve pulled together ten key benefits and ten reviewed studies of those benefits of Loving Kindness Meditation (LKM).

Mindfulness meditation’s place as a genuine therapy with tangible health benefits is well documented and accepted by medical and psychiatric practitioners. (For our previous article on the peer-reviewed ten benefits of mindfulness, refer here>>)

Metta practice (maitrī in Sanskrit, metta in Pali) is common to all three major schools of Buddhism and has always been a pivotal practice in Buddhism. The daily Buddhist custom of the “Four Immeasurables” is part of this practice. (See end of this feature for this practice). These four states are qualities cultivated in Buddhist practice. In Mahayana Buddhism, Metta rises in significance even further, labeled more often as “Compassion” — which together with Wisdom are the path to Enlightenment. (Technically, Compassion is “karuna” rather than “metta”, although the distinction is small — see below for details.)

(LKV mediation steps and Metta Sutta chanting practice at end of this feature.)

10 Proven Benefits of Kindness and Compassion Meditation

Some of the benefits identified by medical or scientific research are (cited below):

• Reduction of stress, including increases in Respiratory Sinus Arrythmia (RSA)
• Slows aging (increases telormere length) (see inset)
• Increases brain matter
• Decreased illness
• Reduces chronic pain
• Decreases Post Traumatic Stress Disorder: PTSD
• Reduces incidence of migraines
• Decreases schizophrenia spectrum disorders (pilot study)
• Increases empathy, compassion, reduces bias and discrimination (no surprise there) and increases social connection
• Increases self worth and self love, reduces self-criticism — all of which can have positive impact on psychological and physical well-being.

A professor with a special focus on the science of happiness, Emma Seppala, summarizes the benefits this way: ” Research shows that Loving Kindness Meditation has a tremendous amount of benefits ranging from benefitting well-being, to giving relief from illness and improving emotional intelligence.” [4]

Regardless of your take — and future research findings — there can be no doubt that Loving Kindness Meditation (LKM) is every bit as beneficial as Buddha taught.

INSET: A t test showed that the expert meditators group (mean = 10.82 kb; SEM = 0.23; SD = 1.03) had a significantly longer MTL (t = 2.97; df = 38; p = 0.005; Cohen’s d = 0.94) compared with the comparison group (mean = 9.94 kb; SEM = 0.19; SD = 0.84). [Reference link>>]

The data concerning the 20th percentile were similar, showing that the prevalence of short telomeres in the cells of the expert meditators group (mean = 5.22 kb; SEM = 0.11; SD = 0.48) was significantly lower (t = 2.84; df = 38; p = 0.007; Cohen’s d = 0.91) than the comparison group (mean = 4.80 kb; SEM = 0.10; SD = 0.44).

A Mother’s Love and a Sense of Self Love

Interestingly, meditating on the love of others always increases a sense of “self love” and “self worth.” However, the focus of “Metta” meditation is a lofty one, as established by the Buddha, here explained in a Discourse by U Nandiya: “In the “Metta Sutta” the Buddha has chosen the love of a mother for her child as an example. Imagine a mother’s love when her child is hungry; she watches carefully to feed her child even before it asks her for food. When the child is in danger, she will risk her own life. So the Buddha taught us to love all beings as a mother loves her only child.” [2] In Metta meditation we have to expand this high level of love to include all sentient beings, not just people we like, but also our “enemies” and not just humans, but even the most scary creepy crawlies — all sentient beings.

Here are the top ten benefits (there are more), with some recent research to back them:

#1: Reduction of Stress: 2011 Study on Loving Kindness as a Buffer to Social Stress

From Abstract: “Loving-kindness meditation (LKM) has the potential to improve intrapersonal and interpersonal functioning. This unique quality of LKM makes it a desirable candidate for buffering the stress of being social evaluated or socially excluded. Using the Trier Social Stress Test and the Cyberball social exclusion paradigm, the present study investigated the effectiveness of a brief LKM session in buffering against social evaluative and social exclusion stress.” Details of study here>>

#2 Slow Aging: Longer Telomeres from Loving Kindness

From Abstract findings: ” The LKM [Loving Kindness Meditation] practitioners had longer RTL than controls at the trend level (p=.083); among women, the LKM practitioners had significantly longer RTL than controls, (p=.007), which remained significant even after controlling for BMI and past depression. Although limited by small sample size, these results offer the intriguing possibility that LKM practice, especially in women, might alter RTL, a biomarker associated with longevity.” Details of research here>>

Traditional style Pali chanting of the Metta Sutta (Sutta in full is at end of this feature):

#3 Increases Brain Matter: Promising for Cognitive Issues?

From study 1: “Previous voxel-based morphometry (VBM) studies have revealed that meditation is associated with structural brain changes in regions underlying cognitive processes that are required for attention or mindfulness during meditation. This VBM study examined brain changes related to the practice of an emotion-oriented meditation: loving-kindness meditation (LKM). A 3 T magnetic resonance imaging (MRI) scanner captured images of the brain structures of 25 men, 10 of whom had practiced LKM in the Theravada tradition for at least 5 years. Compared with novices, more gray matter volume was detected in the right angular and posterior parahippocampal gyri in LKM experts. The right angular gyrus has not been previously reported to have structural differences associated with meditation, and its specific role in mind and cognitive empathy theory suggests the uniqueness of this finding for LKM practice. These regions are important for affective regulation associated with empathic response, anxiety and mood. At the same time, gray matter volume in the left temporal lobe in the LKM experts appeared to be greater, an observation that has also been reported in previous MRI meditation studies on meditation styles other than LKM. Overall, the findings of our study suggest that experience in LKM may influence brain structures associated with affective regulation.” Read more here>> 

From study 2: “The comparison between meditation vs. rest states between experts and novices also showed increased activation in amygdala, right temporo-parietal junction (TPJ), and right posterior superior temporal sulcus (pSTS) in response to all sounds, suggesting, greater detection of the emotional sounds, and enhanced mentation in response to emotional human vocalizations for experts than novices during meditation. Together these data indicate that the mental expertise to cultivate positive emotion alters the activation of circuitries previously linked to empathy and theory of mind in response to emotional stimuli.” Read more>> 

From study 3: “This study examined the dissociable neural effects of ānāpānasati (focused-attention meditation, FAM) and mettā (loving-kindness meditation, LKM) on BOLD signals during cognitive (continuous performance test, CPT) and affective (emotion-processing task, EPT, in which participants viewed affective pictures) processing. Twenty-two male Chinese expert meditators (11 FAM experts, 11 LKM experts) and 22 male Chinese novice meditators (11 FAM novices, 11 LKM novices) had their brain activity monitored by a 3T MRI scanner while performing the cognitive and affective tasks in both meditation and baseline states.” Read more>>

#4 Decreases Illnesses: Open Hearts Build Your Health and Wellness Resources

From study abstract: “The authors tested this build hypothesis in a field experiment with working adults (n = 139), half of whom were randomly-assigned to begin a practice of loving-kindness meditation. Results showed that this meditation practice produced increases over time in daily experiences of positive emotions, which, in turn, produced increases in a wide range of personal resources (e.g., increased mindfulness, purpose in life, social support, decreased illness symptoms). In turn, these increments in personal resources predicted increased life satisfaction and reduced depressive symptoms.” Read more>> 

#5 Reduces Chronic Pain, Especially Low Back Pain

From study abstract: “Loving-kindness meditation has been used for centuries in the Buddhist tradition to develop love and transform anger into compassion. This pilot study tested an 8-week loving-kindness program for chronic low back pain patients…. Preliminary results suggest that the loving-kindness program can be beneficial in reducing pain, anger, and psychological distress in patients with persistent low back pain… Clinicians may find loving-kindness meditation helpful in the treatment of patients with persistent pain.” Read more>> 

#6 Decreases Post Traumatic Stress Disorder: PTSD

From study abstract: “A large effect size was found for PTSD symptoms at 3-month follow-up (d = -0.89), and a medium effect size was found for depression at 3-month follow-up (d = -0.49). There was evidence of mediation of reductions in PTSD symptoms and depression by enhanced self-compassion. Overall, loving-kindness meditation appeared safe and acceptable and was associated with reduced symptoms of PTSD and depression.” Read more>> 

#7 Reduced Incidence of Migraines

From study abstract: ” Meditation is gaining popularity as an effective means of managing and attenuating pain and has been particularly effective for migraines. Meditation additionally addresses the negative emotional states known to exist with migraines. The purpose of this study was to evaluate the effectiveness of meditation as an immediate intervention for reducing migraine pain as well as alleviating emotional tension, examined herein as a negative affect hypothesized to be correlated with pain. Twenty-seven migraineurs, with two to ten migraines per month, reported migraine-related pain and emotional tension ratings on a Likert scale (ranging from 0 to 10) before and after exposure to a brief meditation-based treatment. All participants were meditation- naïve, and attended one 20-minute guided meditation session based on the Buddhist “loving kindness” approach. After the session, participants reported a 33% decrease in pain and a 43% decrease in emotional tension. The data suggest that a single exposure to a brief meditative technique can significantly reduce pain and tension, as well as offer several clinical implications. It can be concluded that single exposure to a meditative technique can significantly reduce pain and tension. The effectiveness and immediacy of this intervention offers several implications for nurses.” Read more>> 

#8 Decreases schizophrenia spectrum disorders

Pilot Study abstract: “This pilot study examined loving-kindness meditation (LKM) with 18 participants with schizophrenia-spectrum disorders and significant negative symptoms. Findings indicate that the intervention was feasible and associated with decreased negative symptoms and increased positive emotions and psychological recovery.” Read more>>

And Many More: Increases Compassion, Kindness, Social Connection and Reduces Bias

For benefits 9 and 10, most people would accept these results without reference to research or studies. Meditating on Loving Kindness intuitively would — logically — have benefits in these areas. There are, however, numerous controlled studies that verify this, too many to list here. Here are three helpful links:

Increasing Empathy>>

Decreasing Bias>>

Increases Social Connection>>

How to Meditate on Loving Kindness

There are many suggestions from many teachers, but no greater teacher than Shakyamuni Buddha himself. Chanting the Metta Sutta (below) is certainly very effective, especially when combining with visualizing.

There are four kinds of loving kindness:

• Metta, or friendliness
• Karuna, or compassion
• Mudita, or appreciative joy
• Upekkha, or equanimity.

 The principles of LKM:

• kindness
• patience
• trust
• non-striving
• a beginners mind
• no judging
• letting go
• acceptance
• staying in the moment (mindfulness).

One simple practice embraced by Buddhists around the world is a daily chanting or reciting of the Metta Sutta. The entire Metta Sutta in English and Pali are at the end of this feature. We’ve embedded two videos of Metta Sutta chanting, one traditional and one more “modern.” While chanting focus on loving all beings.

The Four Immeasurables

Most Buddhist practitioners include, in their daily practice, the “Four Immeasurables”, often phrased as:

May all sentient beings have happiness and the causes of happiness;

May all sentient beings be free from suffering and the causes of suffering;

May all sentient beings never be separated from the happiness that knows no suffering;

May all sentient beings live in equanimity, free from attachment and aversion.

In original Tibetan:

SEM CHEN TAM CHAY DE WA DANG DE WAY GYU DANG DEN PAR GYUR CHIG

SEM CHEN TAM CHAY DUG NGEL DANG DUG NGEL KYI GYU DANG DEL WAR GYUR CHIG

SEM CHEN TAM CHAY DUG NGEL ME PAY DE WA DANG MI DREL WAR GYUR CHIG

SEM CHEN TAM CHAY NYE RING CHAG DANG NYI DANG DREL WAY DANG NYOM LA NAY PAR GYUR CHIG

Self Love Important

Most teachers of Metta begin with a meditation on self love. Loving acceptance of the self is key to loving others. A person who loathes self cannot easily generate love for others.

The next step is to generate loving kindness to others. Here, a meditation (guided or otherwise) would be structured somewhat on the self and the “four types of persons” toward whom you should develop loving kindness. In this order, they are easier to accept, since the last one (a hostile person) is often the most difficult to visualize):

• self: start with the self
• beloved and highly respected person (such as your Guru)
• dear ones: family members and close friends
• neutral feelings: people you know but have no special positive of negative feelings about
• a hostile person: someone you dislike or are having troubles with.

Mechanics of LKV

There are three types of Metta meditations most commonly recommended: visualization, listing (reflection) and auditory.

Auditory is the simplest — and used by most Buddhist worldwide. This could include chanting the Four Immeasurables (above) or the Metta Sutta in either English or Pali (below). Aspirations, such as “May you be happy” are important. This particular practice could evolve into a social ritual outside of practice, where you might surprise your hostile associates with “be happy” wishes coming in to every day communication.

Perhaps more involved is “reflection” where you mentally list or affirm the positive aspects of one person from each of the groups. You imagine a respected, beloved, neutral, and hostile person and mentally acknowledge at least one positive thing about them.

Visualization is more formal, usually a part of advanced Buddhist practices, where they might be guided. Truly advanced visualizations include Vajrayana Buddhist meditations where you place all of your enemies in front of you and your friends/family behind you. This is to place emphasis on generating loving kindness towards the “enemies.” In Vajrayana practice you might visualize them as becoming Enlightened beings.

Below is a simple and effective meditation that includes all three.

A Simple 7-Step Meditation

Here’s a simple meditation for Buddhists and Non-Buddhists (for Non Buddhists omit step 3):

1.Sit yourself comfortably, in the same way as you would for mindfulness. You can also stand, recline or walk while meditating as long as you are able to focus (please don’t drive and meditate!)

2. Close your eyes and breathe. If you’re an experience meditator, practice a few moments of “mindfulness of breath.” Otherwise, simply be aware of the breath until totally relaxed.

3. For Buddhists, particularly Mahayanists, a focal point for loving kindness and compassion is Chenrezig or Avalokiteshvara (Guanin or Kwanyin/Kannon), the Buddha of Compassion. Any Buddha represents compassion, although Chenrezig is defined by it. It can be helpful to chant any Buddhist mantra for a few minutes, while visualizing the compassionate Buddha —  especially the compassion mantra:

Om Mani Padme Hum

4. Traditional Tibetan Buddhist meditation focuses on visualizing all beings (as clearly as you can) sitting around us. Usually, we place our enemies in front, to remind us to treasure them, then strangers, then friends and family behind us. This is symbolic of reinforcing that even people hostile towards you need your love.

If this is too difficult, just visualize one person at a time. Again, try to start with a hostile person (It is helpful to pacify your own hostilities in this way). Then, simply “know” all sentient beings are around you and meditate on loving kindness for all of them. All sentient beings includes animals, insects and even those creatures you fear.

If it helps you focus, rather than visualizing in silence you could find it helpful here to either chant the Four Immeasurables over and over (This affirmation does not require you to be a Buddhist, and can be easily memorized):

May all sentient beings have happiness and the causes of happiness;

May all sentient beings be free from suffering and the causes of suffering;

May all sentient beings never be separated from the happiness that knows no suffering;

May all sentient beings live in equanimity, free from attachment and aversion.

5. If there is a person or being you are specifically having trouble with, a hostile person, or someone (or creature) who makes you afraid (such as spiders or snakes) focus specifically on that one being (or class of beings) and try to transform the image you see from a negative one (angry scowling face, for example) to a positive one (smiling or happy). Or see them dissolve into white pure loving light. In particular Buddhist practices we might see them transform into Buddhas (since all beings have Buddha Nature). Here, if you’d like to chant you could modify the four immeasurables to focus on that one being:

May you be happy, may you be free of suffering, may you be happy, may you be free of suffering… over and over.

6. When you come to a point where you feel only loving kindness for all beings, sit in the moment and feel the bliss of happiness.

7. Dedicate the merit. Although it’s a Buddhist practice, dedicating your merits can be seen as pure Loving Kindness affirmation. Finish your session with something like: “I dedicate my merits to happiness of all beings.” A Mahayana Buddhist would affirm something like: “I dedicate my merits to the cause for Enlightenment for the benefit of all Beings.”

Mindfulness and Loving Kindness Have No Downsides

Aside from a few minutes in time each day, both mindfulness and loving kindness meditation have at least ten solid benefits to health and mind well-being — each. For our list of peer reviewed research on the benefits of mindfulness, see here>>

For Buddhists, try a daily chant of the Metta Sutta (below.)

Beautiful sung Metta Sutta, chanted in Pali:

The Kindness Sutra

The Karaniya Metta Sutta translated by English Sangha Trust [1] (Pali transliteration for “chanting” is below):

This is what should be done

By one who is skilled in goodness,

And who knows the path of peace:

Let them be able and upright,

Straightforward and gentle in speech,

Humble and not conceited,

Contented and easily satisfied,

Unburdened with duties and frugal in their ways.

Peaceful and calm and wise and skillful,

Not proud or demanding in nature.

Let them not do the slightest thing

That the wise would later reprove.

Wishing: In gladness and in safety,

May all beings be at ease.

Whatever living beings there may be;

Whether they are weak or strong, omitting none,

The great or the mighty, medium, short or small,

The seen and the unseen,

Those living near and far away,

Those born and to-be-born —

May all beings be at ease!

Let none deceive another,

Or despise any being in any state.

Let none through anger or ill-will

Wish harm upon another.

Even as a mother protects with her life

Her child, her only child,

So with a boundless heart

Should one cherish all living beings;

Radiating kindness over the entire world:

Spreading upwards to the skies,

And downwards to the depths;

Outwards and unbounded,

Freed from hatred and ill-will.

Whether standing or walking, seated or lying down

Free from drowsiness,

One should sustain this recollection.

This is said to be the sublime abiding.

By not holding to fixed views,

The pure-hearted one, having clarity of vision,

Being freed from all sense desires,

Is not born again into this world.

In Pali (often used for daily chanting):

Karanīyam atthakusalena
yan taṃ santaṃ padaṃ abhisamecca:
Sakko ujū ca sūjū ca
suvaco c’assa mudu anatimānī,

Santussako ca subharo ca
appakicco ca sallahukavutti
Santindriyo ca nipako ca
appagabbho kulesu ananugiddho,

Na ca khuddaṃ samācare kiñci
yena viññū pare upavadeyyuṃ
Sukhino vā khemino hontu
sabbe sattā bhavantu sukhitattā:

Ye keci pāṇabhūt’ atthi
tasā vā thāvarā vā anavasesā
Dīgha vā ye mahantā vā
majjhimā rassakā aṇukathūlā

Diṭṭhā vā ye vā addiṭṭhā
ye ca dūre vasanti avidūre
Bhūtā vā sambhavesī vā
sabbe sattā bhavantu sukhitattā

Na paro paraṃ nikubbetha
nâtimaññetha katthacinaṃ kañci
Vyārosanā paṭighasaññā
nāññamaññassa dukkham iccheyya

Mātā yathā niyaṃ puttaṃ
āyusā ekaputtam anurakkhe
Evam pi sabbabhūtesu
mānasam bhāvaye aparimāṇaṃ

Mettañ ca sabbalokasmiṃ
mānasam bhāvaye aparimāṇaṃ
Uddhaṃ adho ca tiriyañ ca
asambādhaṃ averaṃ asapattaṃ

Tiṭṭhaṃ caraṃ nisinno vā
sayāno vā yāvat’ assa vigatamiddho
Etaṃ satiṃ adhiṭṭheyya
brahmam etaṃ vihāraṃ idha-m-ahu

Diṭṭiñ ca anupagamma
sīlavā dassanena sampanno
Kāmesu vineyya gedhaṃ
na hi jātu gabbhaseyyaṃ punar etī ti [3]

NOTES

[1]  Karaniya Metta Sutta: The Buddha’s Words on Loving-Kindness” (Sn 1.8), translated from the Pali by The Amaravati Sangha. Access to Insight (Legacy Edition), 2 November 2013

[2] U Nandiya. Source: The Buddhists’ Three Jewels

[3] Visible Mantra “Metta Sutta” 

[4] Professor Emma Seppala, Ph.D. “18 Science-Based Reasons to Try Loving Kindness Meditation today!” 

“Whoever, including even the insects, has heard the name and mantra of Hayagriva only one time will never again fall into the lower paths.” — Sutra of Forming Hayagriva [6]

Supreme Mantra of Hayagriva chanted

The Supreme Mantra of Hayagriva chanted in the original transmitted language of Sanskrit 108 Times (for details on the mantra see the section below):

https://www.youtube.com/watch?v=Jzh-h9yotUU

Many Buddhist teachers recommend Hayagriva as the practice most needed in modern times of rampant Egoism and Attachment. Hayagriva — Amtitabha’s most wrathful form — is the Heruka (Hero) of the Lotus Padma Buddha Family, the “Incredible Hulk” manifestation of the Compassionate Buddha. His irresistible “active” Discernment Wisdom is what many modern people need.

Great teachers in modern times continue to request their students accumulate Hayagriva Heruka’s mantra — known to be particularly efficacious in these troubled times:

“In today’s age, it is a degenerate time where the five poisons and negative emotions are very strong. So we need a deity like Hayagriva to empower ourselves. Also negative influences today are so strong as well, like the coronavirus.” — Lama Jigme Rinpoche [19]

Specifically, Hayagriva is described as:

“a swift and powerful means to overcome negative forces and obstacles. Prayers to Hayagriva are especially beneficial in these degenerate times when sufferings and illnesses are rampant due to the strong delusions of sentient beings.” [5]

So important is Padma Heruka — the Lotus Hayagriva — that he was one of the main Enlightened deities the great Lotus-Born Padmasambhava practiced: “Glorious Hayagriva and Vajravarahi banished hindrances.” He was also the main practice of the great Shabkar and other great yogis. [4]

Guru Rinpoche “arose in the form of Padma Heruka, ferocious and strong, the heruka of the secret sign” — Lady Yeshe Tsogyal [4]

Don’t miss part 1 of our “Deity Documentary” series on Hayagriva:

[For a short daily tea offering meditation dedicated to the great and glorious Hayagriva, see section below. No empowerment is required for this auspicious practice.]

NOTE: Although devotion to and tea offerings to Hayagriva is auspicious and meritorious, do not visualize yourself as Hayagriva without empowerment and do NOT chant the mantra without permission or lung of a teacher. We publish the mantras here for correctness and clarity for those who have empowerment. Advice from Lama Jigme Rinpoche: “Please do not do this particular mantra of Hayagriva without the transmission or empowerment first from a qualified master. The mantra must be done with the transmission from a master first or else you will only create obstacles for yourself.”

Many illustrious Enlightened Masters taught and practiced Hayagriva as a Yidam aside from Padmasambhava, including the great Tibetan Yogi Shabkar, who was initiated by Chogyal Rinpoche. In his autobiography, Shabkar wrote:

“At dawn the following morning, he bestowed on us the maturing empowerment of the Victorious One, the Wish-fulfilling Gem, Hayagriva and Varahi. This is a profound and extraordinary teaching from the cycle of the new treasures. In heaven, the lineage of vidyadharas remains unbroken; on earth, the lines and colors of the mandala have not yet vanished; in between, the heaps of sacred substances have not yet diminished. Unsullied by demons and samaya-breakers, it still carries the fresh breath of both the wisdom dakinis and worldly dakinis.”

Hayagriva in modern times

Shabkar indicated in this quote that Hayagriva’s “mandala have not yet vanished.” In other words, Hayagriva is very much accessible to practitioners today — not just the ancient masters.

In modern terms, Hayagriva is the “Incredible Hulk” emanation of Amitabha and Chenrezig and Vajravarahi — his wisdom consort — is the ultimate Dakini. (In some tantras, Green Tara is Hayagriva’s consort. Tara and Vajravarahi are, in essence, One.) Despite his wrathful form, he is still chief among the compassionate, important in modern times.

The entire Padma Lotus family of Amitabha is represented well in the Wangdu prayer and tangkhas, for example:

The Amitabha (Amita) Padma Family represents the Wisdom of Discernment — the main method Shakyamuni Buddha taught to overcome our Attachments and Ego. [For a feature on the Five Buddha Families and five poisons, see>>] In hectic, dangerous modern times, Hayagriva, the most “active” and wrathful form of Amitbabha and Avalokiteshvara, is the super-charged practice of choice for many.

• For a feature on Amitabha, see>>
• For an entire section of features on Avalokiteshvara (Chenrezig, Guanyin) see>>

The power of Hayagriva in our modern world is symbolically and tangibly demonstrated by the sixty-four sacred places in our world that still exist today — created when Hayagriva battled Rudra (Ego) to save the world. [See the sections “Hayagriva battles Rudra” and “The World’s Sixty-Four Sacred Places” below in this feature.]

Hayagriva — Chief among the Wrathful

As the Heruka of Amitabha’s Lotus Family, he is Chief among the Wrathful emanations, representing Dharma and Speech in its ferocious form — signified by the screaming (neighing) horse head bursting out of his fiery red hair.

“The Powerful Heruka is Hayagriva. Every being that lives in this world has no choice but to follow Hayagriva’s command. He is more powerful than any other being; there is no one to equal or even compete with him. Hayagriva is the universal ruler of all that appears and exists. His wisdom intent is enriched by the ‘three neighs’ – which is too vast a subject to explain right now. What you need to understand about Hayagriva … is that there is no one greater or more powerful than “the Powerful Heruka.” — Orgyen Tobgyal Rinpoche [3]

Hayagriva, the Wrathful Heruka, is the “Incredible Hulk” emanation of Amitabha and Chenrezig. As the Heruka of Amitabha’s Lotus Family, he is Chief among the Wrathful emanations, representing Dharma and Speech in its ferocious form — signified by the screaming (neighing) horse head bursting out of his fiery red hair.

Venerable Steve Carlier explains: “Hayagriva is a wrathful aspect of Chenresig. Making prayers to Hayagriva is a swift and powerful means to overcome negative forces and obstacles including those caused by spirit harms. Prayers to the deity are especially beneficial in these degenerate times when sufferings and illnesses are rampant due to the strong delusions of sentient beings. As a manifestation of Chenresig, the practice of Hayagriva also helps to develop compassion.” [1]

The brave practitioner who meditates on this monstrously beautiful emanation can overcome obstacles quickly, and understand His cry of Wisdom (Dharma.) Hayagriva is also famous for very effective healing practices. [For a praise to Hayagriva see below. Hayagriva practice, though, normally requires teacher guidance and empowerment. Honoring and praising Hayagriva is fine for all people.]

The Five Deities, Including Hayagriva of the Kagyé

According to Rigpa Wiki, the Five Deities — the Highest Forms of Body, Speech Mind, Qualities and Activities of the Buddhas, with Hayagriva as the Highest form of Speech — are:

“Hayagriva (enlightened speech)

Hayagriva is a wrathful manifestation of Avalokiteshvara. Generally, Avalokiteshvara embodies the compassion of all the buddhas, and so he is connected with the enlightened mind, but in his manifestation, as Hayagriva, he represents enlightened speech.

Yamantaka (enlightened body)

The deity representing the enlightened body is known as Mañjushri Body or Yamantaka. Although usually Mañjushri represents enlightened speech, here in the Kagyé he represents enlightened body. Having the nature of Mañjushri this deity appears in wrathful form and is known as Yamantaka. This is the same as the yidam deity known as Vajrabhairava (Tib. Jikché), on which the followers of the Riwo Ganden tradition (i.e. the Gelugpas) meditate.

Yangdak Heruka (enlightened mind)

Vajrasattva is the peaceful form. The wrathful manifestation of Vajrasattva is Yangdak Heruka. He is similar to the deity known as Chakrasamvara (Tib. Demchok), who is practised in the Gelug tradition, and all the deities of the Mother Tantras are included in the practice of Yangdak.

Chemchok (enlightened qualities)

Generally, Chemchok is the chief of the mandala, but here in the Kagyé, Chemchok is the deity who embodies all the buddhas’ enlightened qualities.

Vajrakilaya (enlightened activity)

The deity representing enlightened activity is Vajrakilaya. In peaceful form, he is Vajrasattva, in semi-wrathful form he is Vajravidarana (Tib. Dorje Namjom), in wrathful form he is Vajrapani, and in extremely wrathful form he is Vajrakilaya.

These five are wisdom deities.”

Benefits of Practice of Yoga of Hayagriva

The benefits to the devotee who practices the Yoga of Hayagriva (NOTE: requires full initiation and permission of a lineage teacher) were stated in The Manifestation of the Superb Victorious Wrathful Great Horse Tantra:

“To the superb Initiation of the Fierce Hayagriva
And the victorious Tantra of great value!
If one surely beholds the initiation and has a fancy for it, he will be emancipated from fear and all diseases.
Those who practice the Yoga of Hayagriva, their patron Buddha,
Will be immune for seven hundred births from falling into the lower path and hell.
Those who have the faith and the pure realization constantly,
Will in their future life be born in the Pure Land.
If one recites each word of mantra 100,000 times,
Right in this life he shall see the face of Hayagriva.
Even in offering a part of the offerings to the Lord,
He will influence his surroundings and his neighbors.
Those who merely recite the mantra frequently
Will be free from the afflictions caused by evil spirits.”

The Tantra of Proud Master Hayagriva states:

“Those who practice the Yoga of Hayagriva will attain the Common and the Eight Superb Accomplishments. They will also obtain the Four Accomplishments of the Illumination-Holding (Yogi). He who does this will likewise attain the Three Bodies, the Four Bodies, the Five Bodies, and so on. He will also attain the Accomplishment of Mahamudra.”

The Secret Wrathful Hayagriva Tantra calls Hayagriva:

“the King of all Protections.”

Speech the Most Important Jewel

Of the three Jewels, it is often said by teachers that the most important is the Speech Jewel, the Dharma. The Buddha Jewel is our example, and the Sangha Jewel is our support, but it is the Dharma that points us to the path of Liberation and Enlightenment. Even if Buddha is gone beyond, and Sangha is not available to help us, the Dharma can always guide us.

This makes the Enlightened Deities of Speech the most important for day-to-day practice. For this reason, Amtibabha is the most most beloved Buddha after Shakyamuni Himself. Chenrezig (Avalokiteshvara) — an emanation of Amitabha — is the best-known of the Compassionate family of the Lotus. The compassionate Ones, the Lotus Family, represents Speech in Kriya, Yoga and Anuttarayoga Tantras.

Where “ordinary” pacifying speech and compassion are insufficient to the goal — the goal of Enlightenment, or removing the obstacles to Liberation — then normally a Vajrayana Buddhist turns  to the Heruka or Wrathful emanations. A devotee of Amitabha, or Dharma, would seek out mighty Hayagriva.

Hayagriva — the Heruka of Speech

Symbolism is crucial in Vajrayana visualized meditations. Even so, many wonder why Hayagriva appears to have a green horse head bursting out of his wrathful fiery hair — the horse screaming with mouth wide open. A horses roar, the challenge of the stallion protecting his herd, is a terrible sound, piercing in intensity, carrying for miles in all directions.

The green represents “wind” and “action” — as with Green Tara. In some tantras, Green Tara is also his consort. The ferocious horse scream is the penultimate symbolic roar of Dharma, carried on the winds to benefit all beings. Hayagriva is the ultimate “activity of the power of speech and Dharma.” Hayagriva is the Heruka emanation of Amitabha (and Chenrezig) and, as such, represents the most powerful aspect of speech or Dharma.

Why is Speech so Important?

Hayagriva’s Sanskrit “seed” syllable is Hrih, the same as Amitabha. At a sophisticated level of understanding, this single syllable Hrih is Hayagriva Himself. The seed syllable itself is also symbolic of the awesome power of sound, words, mantras, syllables, speech.

A single seed syllable, or a meaningful mantra, or a sutra or tantra text is often said to have the greatest impact in Buddhist practice. In this way, the three major emanations of Dharma Speech — Amitabha, Chenrezig and Hayagriva — are critical to Vajrayana practice. And, for those facing “obstacles” of any kind — afflictive emotions such as anger, illness such as cancer, poverty, or any issue that interferes with dedication to practice — Hayagriva is certainly the “go-to” Heruka.

All the key important aspects of Amitabha are “intensified” to its most wrathful level — Amitabha transformed into the Hulk-lilke version of Himself. All the symbols of Amitabha are still there: compassion, fire element, red, West, Lotus family (two-armed Hayagriva holds a red lotus), the aggregate of distinguishing (recognition), deep awareness of individualities, the Pure Land of Sukhavati (Western Paradise). And, importantly, as “Speech”, Hayagriva upholds the teachings of the sutra vehicles and the classes of tantra — perhaps in a more ferocious manner.

Himilayan Art expert describes the popularity of Hayagriva in art:

The Three Neighs of Hayagriva

Hayagriva, the must wrathful aspect of Amtabha, controls all three worlds with the “Three Neighs of Hayagraiva” — rta mgrin gyi rta skad theng gsum. According to Rangjung Yeshe Wiki:

“Three Neighs of Hayagriva: [the three continua of ground, path and result]. or alternatively:

1) the neigh which arouses the world to the unborn identity of samsara and nirvana.

2) the neigh which offers animate and inanimate worlds as a feast-offering to repay karmic debts gsod and

3) the neigh which then enlists the support of beings and binds them under an oath of allegiance.” [14]

Symbolism of Hayagriva is itself a teaching

The symbols of Hayagriva’s sacred emanation body are itself a teaching. As you visualize the wrathful emanation of Amitabha / Avalokiteshvara, it is vital to understand what each symbol represents. In an important teaching by Ven. Lama Jigme Rinpoche, teaching at Padma Rigdzin Ling, he described the benefits of the symbols:

“As Hayagriva offers help, his body reflects a radiant brilliance. Hayagriva’s three heads represent the three doors: Body, Speech and Mind. By completing the entire six perfections (Paramitas), the six armed one subdues the suffering of the six causes (the six realms of Samsara). Hayagriva has three faces: a green face on the right who is smiling greatly, a white face on the left who is showing extreme covetousness, and a red face in the center. Each of Hayagriva’s faces comprise of three eyes, each seeing the three times (past, present, and future). All of his eyes are round and opened widely with wrathful energy. His mouth is opened with four fangs, which destroy the four evils (Maras).” [18]

Synopsis of symbols and meaning:

• Three faces or heads: represent the three doors: Body, Speech and Mind.
• Six arms: subdue the six realms of Samsara with the Six Paramitas (Perfections), which are:
  • generosity.
  • morality.
  • patience.
  • energy.
  • meditation.
  • wisdom.
• Three eyes on each face: sees the three times: past, present and future.
• Eyes wide open: wrathful energy
• Four fangs in His wrathful mouth: destroy the four evils (Maras)
• Green horse head(s):
  • wind horse energy
  • red mane of horse(s): help from the deity
  • red sparks fill all realms: purifying and healing energy pacifies suffering
• Implements in each of the six arms represent his awesome powers:
  • Vajra in the first right hand “symbolizing the five primordial wisdoms.” [18]
  • Khatvanga / Trident in the second right hand (middle) with a “trident, bearing three heads, symbolizing great bliss”[18] and also represents His Wisdom consort Vajravarahi.
  • Vajra Sword in the third (bottom) hand: “symbolizing the 8 Mahasiddhas” [18] cutting through ignorance with Discerning Wisdom of the Padma Amitabha Buddha Family.
  • Wrathful Mudra, his top left hand: “left has the index finger pointing towards the maras and evil forces” [18]
  • Short Spear in middle left hand: “pierces through perverted views” or ignorance.
  • Noose of Human Intestines in bottom left hand, “bound together into space” [19] and also represents that Hayagriva, typically a Father Tantra (intestines represent practices of the “Illusory Body”, described often as Father Tantra. )
• Elephant-hide clothing: victory over narrow-mindedness.
• Human-skin clothing: symbolic of impermanence
• Tiger-skin cassock (the lower part of a monk’s robe): transformation of anger into wisdom and insight
• Bone ornaments: “Hayagriva has two fastened ornaments that adorn his eight charnel ground attire, they are made of sacred thread (Brahmin thread) that is made from human hair and are ornamented with bones” [18]
• Jewelry and the Six Paramitas:
  • Bracelets: symbolize Paramita of patience
  • Girdle for Paramita of morality
  • Ear ornament for patience
  • Necklace for diligence
  • Skull Crown for contemplation
  • Offering scarf for knowledge.
• Five organs represented by eyes, tongue, ears, nose and the heart.
• Eight legs stand on the Eight Great Nagas. Typically, nagas are associated with illnesses, or negative karmic outcomes due to technological development of the land. Rinpoche explains: “He carries extraordinary powers which help avoid smaller difficulties caused by ghosts, or bigger issues caused by King spirits, Naga spirits, Gong Spirits, etc. Due to the development in science and technology, humans continue to pollute the environment with chemicals and exploit natural resources through mining, deforestation and the development of land; this in term results in new and existing diseases.”

Venerable Lama Jigme Rinpoche explained why visualizing the symbols is more than just iconic:

“The purpose of practicing the development stage is to refute the appearance and conception of ordinariness and to also teach clear manifestation to disprove appearance and have pride when you dispute conception. Clear Manifestation is the aspect of the deity to be attained by holding to the mind. Unfettered by appearance, fettered by conception. “Cut down the conception!” The Great Master Naropa so said.” [19]

The origin story of Hayagriva in Tantra

As with all Tantric elements, the story of Hayagriva’s origin is meaningful and rich with symbolism. During the initiation of Green Rta Mgrin (Green Hayagriva) — from the Treasury of Percipience — this story is first told by the Guru:

“In the time long past when the Great Bliss-Beyond-Effort, the Lotus Dancing-Master, the Lord Buddha Amida was staying in the Heaven of Aog-min, a vicious demon named Dregs Byod Tshogs Sprul (prideful actor multitude-conjurer) roamed the worlds (of the Cosmos), committing various evils and doing grievous harm to all sentient beings.

“Therefore the Lord conjured the Mandala of the Green Hayagriva, and by this subjugated the demon. Whereupon the great Mandala of Hayagriva was elaborated, the Tantra of Hayagriva preached. This caused the king of all demons great distress.

“In a furious mood, he raised his five burning poisons and deranged the Three Kingdoms. He brought contagious diseases, famine, and war to the world. He destroyed the crops and showered various weapons of destruction upon the earth. At his instigation all the demons displayed dreadful forms; plagues raged, fields were scorched, and great floods covered the corners of the earth. Evil burned continually like furious fire; both the Path of Virtue and the Paths of Liberation were cut; the minds of the people were oppressed; and all the sentient beings throughout the Six Lokas were thrown into immeasurable misery.

Thereupon, the Bhagavan (Amida), from his heart center, sent forth the Mandala of the Wrathful Hayagriva, whereby the demon king was subjugated and bound to observe the Precepts.

By the end of the Kasyapa Buddha’s time in this Kalpa, the demon king Matram Rutras afflicted all the sentient beings, killing them and eating their corpses. Whereupon the Bhagavan again sent forth the Mandala of Hayagriva transformed in blue, and plunged it into the chest of the demon, cutting him to pieces.

After the extinction of the demon, his demon-body became the abode of Hayagriva. Then he was bound by the Precepts and became known as Mahagala, the Guardian of Dharma. At that time, the Tantra of the Manifestation of the Superb Horse was preached. Later on, the Nirmanakaya Buddha, Gotama, preached the Seven Hundred Stanzas of the Enlightenment of Hayagriva.” [2]

[For a more detailed version of this story, quoted from Padma Thangyig Serteng or The Golden Rosary of the Lotus-born, see the section below “Hayagriva Battles Rudra”.]

The great mantra of Hayagriva

Hayagriva’s practice, although a Highest Yoga Tantra practice — that strictly requires empowerment to self-generate — is openly practiced by many devotees of the Padma family: compassionate people who care about the suffering of the world. It is also considered the “practice for modern” times — since Hayagriva’s mandala exists tangibly in our world (see the section on the 64 Sacred places below.)

For these reasons, teachers such as Lama Zopa Rinpoche, actively encourage students to praise, honour and even chant the mantra of Hayagriva. Empowerment is still required to practice self-generation and the more in-depth practices, but the mantra has become widely distributed and actively encouraged in these difficult modern times full of strife, pandemic and obstacles.

As the Heruka of the Speech and Lotus Family, Hayagriva’s mantra is particularly effective. Although practicing Hayagriva requires empowerment — a Highest Yoga Tantra practice — many people attend Empowerments to recieve blessings only. Geshe Tenley explains: “You may also attend as a blessing without taking vows or formal commitments. Geshe Tenley explains that when this empowerment is given in the monastery in India, many people come from afar to receive this powerful blessing.” [5]

Note: this chanting of the mantra is in the Tibetan style (see below). Although hearing the mantra can be a blessing, as per the Sutra of Forming Hayagriva: “Whoever, including even the insects, has heard the name and mantra of Hayagriva only one time will never again fall into the lower paths”

Venerable Zasep Rinpoche advises: “Regarding sharing and reciting Hayagriva’s mantras it is fine, as long as you don’t do self generation without the empowerment.” — in other words visualize Hayagriva in front of you, not with yourself as the deity.

Attending an empowerment for a blessing, listening to the mantra, making offerings or praying to Hayagriva, are all beneficial to any sentient being. The main mantra is, as published on the Kurukulla Centre for Tibetan studies is [See commentary on Mantra below section]:

“OM HRIH VAJRA KRODHA HAYAGRIVA HULU HULU HUM PHAT”

in Tibetan pronunciation this can sound like:

Om Hri Benza Todha Hayagiva Hulu Hulu Hum Pey

There is also a longer version of the mantra, especially important in Hayagriva Sangdrub practice:

OM HRIH PADMAN TATRO VAJRA KRODHA HAYAGRIVA HULU HULU HUM PHAT.

In Tibetan, this is typically pronounced:

OM HRIH PEMA THAN DRIH BENZA TROHDHA HAYA GRI WA HOOLOO HOOLOO HUNG PHET!

In 2018, Lama Zopa’s students accumulated vast numbers of the Hayagriva mantra, dedicated to the long life of their great teacher. In Lama Zopa’s letters to students, requesting healing, Hayagriva’s mantra is often recommended:

“Most Secret Hayagriva is the special protector deity of Sera Je Monastery, the monastery of Choden Rinpoche, Lama Zopa Rinpoche, Geshe Tsulga, Geshe Tenley and other teachers with connection to Kurukulla Center. Recently it has been advised to do as many Hayagriva mantras as possible dedicated to the long life of Lama Zopa Rinpoche, the Spiritual Director of Kurukulla Center.” [5]

On the Lama Yeshe Wisdom Archive, Lama Zopa recommended to a student who engages in healing for others:

Mantra Commentary and Meaning

Although you don’t have to understand the meaning of the mantra, unless you are actively practicing Hayagriva as a self-generation or as a Yidam, it’s helpful to know what the Sanskrit describes. Bear in mind, Sankrit vowels have extensive multiple meanings. However,  Ven. Lama Jigme Rinpoche’s public commentary on the mantra is helpful [18].

‘OM HRIH PEMA THAN DRIH BENZA TROHDHA HAYA GRI WA HOOLOO HOOLOO HUNG PHET!’

‘Om‘ is the Vajra Peak Tantra; it is most supreme, it is filled with wealth, treasure, auspiciousness, and prosperity. It is endowed with the aspect of fortune, promise, success, and it is the essence of holding a precious gem.

‘Hrih‘ is Hayagriva’s own seed syllable put at the beginning of the mantra for invocation. Wisdom is also the syllable of ‘Hrih‘, which is the heart of Buddhahood.

‘Pema Than‘ is the “eliminating lotus”.

‘Benza Trohdha‘ is the wrathful Vajra.

‘Hooloo Hooloo‘ means strive, strive!

‘Hung‘ is the great bliss from the nature of the five wisdoms, in which the vowel U is demonstrated by the completeness of those five wisdoms.

‘Phet‘ means to cut down or to break.

The mental construction of perceiving attributes in accordance with time and purpose, so the act of cutting or breaking is attached to this mantra. In order to explain the meaning precisely, you have to cut down all the unfavorable conditions of mental construction in order to perceive the attributes of the five wisdoms. Through using the Wrathful Vajra Hayagriva’s eliminating lotus ‘Pema Than‘, you can attain the union of bliss and emptiness in body, speech, and mind. By meditating accordingly (Samadhi) on the development stage of Hayagriva and by diligently reciting his mantra, no evil spirits of the three realms will be able to harm you. The blessings of Hayagriva will enter your heart and you will immediately attain all the supreme and common siddhis.” [18]

NOTE: Since the Sutra for Forming Hayagriva encourages chanting the mantra for “even the insects, and many — but not all — teachers say the mantra is fine to chant (as long as you visualize Hayagriva in front of you) we publish it here. Specially, the Sutra for Forming Hayagriva says: “

“Whoever, including even the insects, has heard the name and mantra of Hayagriva only one time will never again fall into the lower paths.”

Venerable Zasep Rinpoche indicated it is fine to say the mantra provided you visualize Hayagriva in front of you — in other words, without empowerment, you may not self-generate as Hayagriva.

In Sanskrit, the mantra appears either as

Secret Attainment Hayagriva Sang Drub (Sangdrup)

Secret Attainment Hayagriva (Hayagriva Sangdrup or Sang drub) — or Secret Accomplishment Hayagriva — is the penultimate wrathful form of Hayagriva, an Annutara Yoga Highest Yoga aspect and practice. Hayagriva Sang Drub is perhaps the best known, as this was the key practice of the great second Buddha Padmasambhava, Guru Rinpoche.

On the Rangjung Yeshe Wiki, it is described as:

“A Hayagriva practice discovered as a treasure teaching (gter ma) by Nyemo Tertön Sangye Wangchen (snye mo ba sangs rgyas dbang chen; aka rgya gong ri pa sangs rgyas dbang chen, 12th century) and Kyergangpa Chökyi Senge (1143-1216). Lama Kyergangpa was particularly devoted to the deity Hayagriva. Accordingly, in his dream practice, he visited the pure realm of Guru Padmasambhava repeatedly and received the full transmission of the “rta mgrin gsang sgrub” or “Secret Accomplishment Hayagriva.”

As advised by Guru Rinpoche, he also requested these transmissions from a treasure revealer in Tibet, known as Nyemo Tertön. He greatly surprised the Tertön with his requests for this practice because the Tertön had kept his discovery of these teachings a complete secret. Two times the Tertön withheld some secret oral instructions, only to be asked specifically for them later. Thus it became apparent that Kyergangpa could only have been advised to ask for them by Guru Rinpoche in person.

Kyergangpa spread this teaching among his students and it eventually became popular with several lineages. Though a teaching cycle of the treasure or terma tradition, most commonly associated with the Nyingma tradition of Tibetan Buddhism, it became popular predominantly with the Sarma schools. This Hayagriva cycle of teachings continues to be practiced among Shangpa Kagyu practitioners to the present day, mainly in conjunction with the rituals of the Six-armed Mahakala, and is also very popular among various lineages of Gelugpa practitioners. The 3rd Tukwan, Lobzang Chökyi Nyima (thu’u bkwan blo bzang chos kyi nyi ma, 1737-1802), the great master of Gonlung Jampa Ling and 35th throne holder of the famous Kumbum monastery in Amdo in northeastern Tibet, wrote particularly many arrangements for this practice.” [13]

Most Secret Hayagriva

Most Secret Hayagriva is another Highest Yoga Tantra aspect of Hayagriva — together with Hayagriva Sang Drub. Visually, the main differences in visualization are one green horse head on top of three faces for Most Secret Hayagriva, versus three green horse heads (one for each face) with Hayagriva Sang Drub. Most Secret Hayagriva appears in union with consort and with “Heruka” wings, while Hayagriva Sang Drub is solitary, although his consort is represented by the Katvanga in his second left hand.

Both have similar benefits and are Annutara Yoga, highest yoga, class of tantra with commitments. According to a teaching synopsis of H.E. Choden Rinpoche’s 2013 visit to the Kurukulla centre:

“Hayagriva is a wrathful manifestation of Chenrezig, the embodiment of all the Buddha’s compassion. Devotion to and practice based upon Hayagriva is a swift and powerful means to overcome negative forces and obstacles. Prayers to Hayagriva are especially beneficial in these degenerate times when sufferings and illnesses are rampant due to the strong delusions of sentient beings.

Relying on this practice dispels obstacles created by naga energy such as cancer, leprosy and skin diseases, landlord spirits which manifest as paralysis or spirit harm, and epilepsy which is connected to spirit harm. The principal cause of these illnesses is one’s negative karma, while the non-human entities are precipitating conditions.

Relying on this practice dispels obstacles created by naga energy such as cancer, leprosy and skin diseases, landlord spirits which manifest as paralysis or spirit harm, and epilepsy which is connected to spirit harm. The principal cause of these illnesses is one’s negative karma, while the non-human entities are precipitating conditions.

Hayagriva is in the Annutara Yoga, highest yoga, class of tantra.”

Annually, many centers and monasteries celebrate Hayagriva Pujas for the public benefit, including Kopan and Sere Jey:

“Kopan Monastery offering the extensive Most Secret Hayagriva Puja (Tamdin tsokkhong). This is an all-day puja with an elaborate torma offering and extensive prayers and meditation. This puja was offered for the long life of Lama Zopa Rinpoche, as well as for the whole FPMT organization. Most Secret Hayagriva is the wrathful manifestation of Chenrezig and is also the main protector deity of Sera Je Monastery and also FPMT”:[12]

Hayagriva and Tara

Hayagriva’s consort in most practices is Vajravarahi. It is through the combination of the horse’s neigh (Hayagriva) and the sow’s grunt (Vajravarahi) that the great demon Ego was defeated in our world. [See Hayagriva battles Rudra section.] Hayagriva is none other than the Heruka form of Avalokiteshvara, while Vajravarahi is the blissful wisdom Dakini aspect of Tara. In the story of Hayagriva and Rudra, Samantabhadra Buddha directs the manifestations:

“Assume the forms and sexes of Chenrezi and Dolma (Avalokita and Tara) and subdue the enemy by assuming the shapes of the deities Horse-mane and Sow’s head (Hayagriva and Vajravarahi).” [17]

In other tantras, Hayagriva is the consort of Tara — notably in a very secret higher practice of Tara. In a lineage teaching described by Bopar Rinpoche, in Tara, the Divine Feminine [9], he outlined the “Secret” higher practices of Tara (only for initiates), including the visualization of Hayagriva as consort of Tara:

“In the center of the celestial palace, Samaya Tara, green, in union with the male deity Hayagriva (Tandrin).”

This secret practice focuses on working with the inner body and channels, and can only be undertaken with permission, training and initiation.

As described above, the Wisdom Consort may also appear (or be visualized) as Red Vajravarahi and also as Blue Vajravarahi. In essence Tara and Vajravarahi are one — different visualized aspects of the Wisdom Deity. In Tara’s form, there is somewhat more empahasis on “activity.”

Black Hayagriva

Black Hayagriva is another special form of Hayagriva, “Black Hayagriva is very special, rarely practiced these days and rarely known.” [10] Lama Sonam Tsering Rinpoche explains Black Hayagriva:

“The emanation of all Buddha’s speech arises as Avalokiteshvara, the form of compassion. In order to tame the wildest beings, Avalokiteshvara manifests as extremely wrathful Hayagriva. In this time of degeneration the inner elements of beings are imbalanced with very strong clinging and passions. Externally, this causes war and the use of biological and chemical weapons. Many new diseases with no known cure appear and epidemics spread quickly. Even friends, husbands, wives, and children seem intent on cheating and manipulating each other, so that no one knows who to rely on. This naturally leads to imbalances in the outer elements. The water element causes floods, tsunamis, and hurricanes; the fire element causes volcanoes, drought, and heat waves; wind causes tornadoes and windstorms; and the earth element causes earthquakes and landslides. Likewise, all the different classes of spirits become upset. The whole world, whether it is the inner elements of sentient beings or the outer elements, is extremely turbulent and out of control. At times such as this it is difficult for Buddhas, Bodhisattvas and wrathful deities to penetrate beings’ minds. That is when this form of Hayagriva in union with Tröma Nagmo, who is the most wrathful and therefore the most compassionate, appears.

Extremely Wrathful Black Hayagriva has special power to affect beings’ minds and benefit those who are depressed, dysfunctional, or crazy, as well as to cure disease. This is the condensed essence of all the billions of Hayagriva practices. It is easy to practice and highly effective. Even hearing this practiced will subdue all classes of spirits. Remembering it will eradicate all wrong views and demonic forces. Touching the image of this Hayagriva will pacify all disease and the passions of the five poisons. For whoever has a connection to this practice the seed of samsara will be destroyed.” [10]

Video from Himalayan Art on Black Hayagriva:

Batou Kannon 　馬頭観音

Hayagriva is a popular wrathful aspect of Kanon (Guanyin, Kuan Yin, Avalokiteshvara), typically depicted with a white horse head — versus the green horse head favoured in Tibet and Nepal.

“Also called Batou Myouou 馬頭明王 (Sk: Hayagriva). The Horse-headed *Kannon 観音 in an angry, funnu 忿怒, form. He is also considered to be the angry form of the Buddha Muryouju 無量寿. One of the *Roku Kannon 六観音, who saves those in the realm of animals, and also one of the hachidai myouou 八大明王 (see *myouou 明王).

“He is distinguished by the white horse’s head that he wears like a crown. The horse is one of the symbols of dominion of the Ideal king, Kyouryou rinjin 教令輪身 (or Kyouryou jouou 教令聖王; Sk: Chakravartin). There are many different forms of Batou having one to three faces and two to eight arms, and he holds different attributes in different images. In the Kannon Section of the *Taizoukai mandara 胎蔵界曼荼羅, he has three faces and two arms, is red in color, and makes the konpon-in 根本印 gesture in front of his chest. However, in art forms with three faces and eight arms are most common.

“The cult of Batou appears not to have been as popular as those of the other esoteric Kannon, although it is recorded that an image of Batou was enshrined in Saidaiji 西大寺, Nara (late 8c). Batou is sometimes found in sets of the Roku Kannon, but independent images dating from the Heian period are rare. Well-known examples dating from the Kamakura and Muromachi periods include the standing statues in Kanzeonji 観世音寺, Fukuoka prefecture, and Joururiji 浄瑠璃寺, Kyoto, as well as the painted image of seated Batou in the Boston Museum of Art. In the Edo period, Batou came to be worshipped as a protector of horses due to his iconography and his role as savior of those in the realm of animals. Many remaining stone statues *sekibutsu 石仏, of Batou were once set in place to protect travelers and their horses from injury on dangerous paths. It is also thought that Batou became conflated with a folk horse deity believed to be the vehicle of a deity *kami 神, who rides between this world and the sacred realm. Because of this identification, he became the protector of horses and the Buddhist counterpart *honjibutsu 本地仏, of deities of common komagata 駒形 (horse-shaped) shrines, which are found all over Japan.” [11]

Hayagriva Battles the Demon Ego (Rudra)

The most enduring and symbolic tale of Hayagriva, a demonstration of the power of the wrathful Wisdom of Discernment to overcome Ego, is the story of Hayagriva and Rudra. Found in chapters 5-8 of Padma Thangyig Serteng or The Golden Rosary of the Lotus-born, as documented by Khandro Yeshe Tsogyal. Hayagriva’s skillful, wrathful means, designed to overcome rampant ego and attachments, is described as a world-changing event, a battle beyond epic. In the legend, the world was devastated by the Rudra “Black Salvation.” All peaceful means to suppress Rudra failed. [This is a long tale. To read the full story, Khandro.net the “Tale of Two”>>]

These were desperate times:

“Nagpo was indeed black, and horrible to look at with his three heads, each with three eyes. He had six hands, four feet and two wings. Immediately at his birth all the auspicious signs of the country disappeared, and the eighteen inauspicious ones appeared. Malignant epidemics attacked the whole region of Lanka-puri. Some died, others only suffered, but all were in misery. Lamentation, famine and sorrow beset the land. There were disease, bloodshed, mildew, hailstorms, droughts, floods and all other kinds of calamities. Even dreams were frightful, and ominous signs portending a great catastrophe oppressed everyone. Evil spirits roamed the land. So great were the evils that it seemed as if the merit of everyone had been exhausted all at once…” [17]

So terrible was this demon, that he proclaimed:

“Who is there greater and mightier than I?

If there be any Lord who would excel me, Him too will I subjugate.”

The hope against this apocalyptic demon was none other than Hayagriva and Vajravarahi.

“This demon will have to be ground down — wiped out to the last atom, in this one body.

Divine Horse-headed [Hayagriva] is the one who will dispel this threatening misfortune…”

Later, after overcoming Rudra’s retinue, Hayagriva and Vajravarahi faced Rudra with the Neigh of the Horse (Dharma voice and wrathful discerning wisdom) and the Grunt of the Sow (symbolizing Bliss Emptiness Wisdom):

“Then the Glorious One as Hayagriva, with his divine consort, Vajravarahi, each expressed their triumph by neighing and grunting three times.

Hearing that Rudra was struck with mortal fear, but coming to the spot he said:

“What do you say, little son of Hayagriva and Vajravarahi?

All inhabitants of the realm of devas and ashuras

Proclaim my virtues and sing my praises —

I cannot be conquered. Rest yourselves in peace,

Regard me with humility, and bow down to me.

Even the regent of the devas in his odd garb ,

In ages past, failed to conquer me.”

Saying this, he raised his hands and came to lay them on the young one’s head. At this, Hayagriva immediately entered the rudra’s body from below by the secret path (Skt. guhya) and impaling him right the way through, showed his horse-head out the top of the head of the rudra. The oily fat of its body made the horse head look green. The mane dyed with blood became red and the eye-brows splashed with its bile became yellow. The forehead splashed with brains became white. And so the Glorious One, having assumed the shape and costume of the rudra, took on a terrible majesty.

At the same time, Vajravarahi, his consort, did the same to the rudra’s consort, Krodheshvari, piercing and impaling her. She forced her sow’s head right up through the crown of that of the demoness until it towered above it. The Sow’s head turned black from having been steeped in the fat of the rakshasi.

Then the two divine beings embraced each other, and in this form engendered [another] male child, a krodhabhairava (wrathful-terrifier.) Having done this, Hayagriva neighed shrilly six times, and Vajravarahi grunted deeply five times.”

The world’s sixty-four power places

The practice of Hayagriva is a living tradition. Although most Vajrayana practices generate the mandala of a visualized deity, then re-absorb the visualization, the mandala of Hayagriva and Vajravarahi (His consort) is a living one. The sacred places still exist in our world. It is for this reason Hayagriva practice is considered so powerful, and alive. Because these places still manifest, Hayagriva’s blessings are very powerful. It is for this reason Hayagriva is often called the “Ruler of the Worlds.”

“There is something very profound to be understood here,” explained Orgyen Tobgyal in a teaching on the Wang Du. [For a feature on the Wang Du — the Great Cloud of Blessings, see>>] “According to the Nyingmapas, all the victorious ones produced Glorious Hayagriva and Vajravarahi, who then relied on the skilful method of union free from attachment, and annihilated and liberated Matam Rudra.

“They scattered the remains of Rudra’s body throughout the world’s sixty-four power places – twenty-four sacred places, thirty-two sacred lands and eight great charnel grounds – all of which are sacred to Hayagriva and Vajravarahi. Each place is guarded by a chief daka and dakini, who were emanated by Hayagriva and Vajravarahi. As their mandalas have yet to be dissolved, each place continues to be guarded and preserved as sacred fields of the profound Dharma. The qualities of these profound Dharma fields are such that, through the power and blessings of the dakas and dakinis, by visiting just one of them, males will be blessed and become members of the daka family, and females will be blessed and become members of the dakini family. So, “Hosts of vajra dakas and dakinis who attract and magnetize” means not only all these dakas and dakinis, but also all those mentioned in the Chakrasamvara teachings.” [15]

Note: Matam Rudra is Egoism as attached to the gross physical body. [See next section.]

Internal Sacred Places

The “battles” with worldly demons can be seen as metaphors for overcoming our own demons and attachments. Rudra here is not to be confused with the Vedic deity Rudra, as explained on Khandro.net: “There is a distinction between Rudra, the Vedic storm god who is Lord of Chaos (Skt. samhara-shakti, Form-loosening Energy) and the kind of being which Woodroffe designated with the spelling, “Rutra.” That one is a type of being that is essentially evil; not a devata of a celestial paradise. It is what is known as an adh’atma — a soul on a lower, destructive, path with “disintegrating propensities” that Chaos uses for its own ends.”[17]

Hayagriva overcomes Matam Rudra — Egoism — demonstrating the power of the Wisdom of Discernment (the Wisdom of the Padma or Lotus Family and Amitabha) in overcoming our Attachments (the Poison of Desire.) For this reason, in completion and body mandala practices — more advanced Highest Yoga Tantra methods — these sacred places are associated with internal sacred places in the body (channels in the internal body.)

The sacred places are associated with body mandala practices as well. Of the sixty four places, as noted by Ogyen Tobgyal Rinpoche, there are twenty-four sacred places, thirty-two sacred lands and eight great charnel grounds. Other sources, such as the sadhana of Yumka Dechen Gyalmo from the Longchen Nyingtik, give a different versions of these sacred places, for example: “They abide on the vajra-body inherent in every sentient being, which is symbolized here by the body of Vajrayogini.”[16] The sacred places are also explained in the Hevajra Tantra and Chakrasamvara Tantras. There is no contradiction between the various teachings. The emphasis in Hayagriva (the wrathful Heruka of the Lotus Padma family) is overcoming our desires and attachments — a key teaching going back to the Four Noble Truths of Shakyamuni Buddha.

Generally, the twenty-four external (world sacred places) are:

1. Jālandhara
2. Oddiyana
3. Paurnagiri
4. Kamarupa
5. Malaya
6. Sindhu
7. Nagara
8. Munmuni
9. Karunyapataka
10. Devikota
11. Karmarapataka
12. Kulata
13. Arbuta
14. Godavari
15. Himadri
16. Harikela
17. Lampaka
18. Kani
19. Saurasta
20. Kalinga
21. Kokana
22. Caritra
23. Kosala
24. Vindhyakaumarapaurika

In addition there are the Eight Great Charnel grounds:

1. The Sitavana Cool Grove (in the East)
2. Perfected in Body (in the South)
3. Lotus Mound (in the West)
4. Lanka Mound (in the North)
5. Spontaneously Accomplished Mound (in the South-East)
6. Display of Great Secret (in the South-West)
7. Pervasive Great Joy (in the North-West)
8. World Mound (in the North-East).

Hayagriva and great King Gesar

One of the most important and endearing stories in Tibet, Nepal and Mongolia is that of great King Gesar of Ling. Hayagriva — and horses — of course, plays a key role in this central story:

In the story of the birth of Gesar, published in the Shambhala Times, it was Hayagriva who empowered the hero’s magical horse, Kyang Go Karkar. [7]

At twelve-years of age, Gesar became King only after his magical horse, Kyang Go Karkar, won a competition horse race for the throne. It was an unfair match, since Kyang Go Karkar could actually fly — although in the race he kept his feet on the earth.  [For a full story on King Gesar, see>>]

What is a Heruka?

Herukas — variously described as “Vira Heros”, “Wrathful Ones”, or even “Blood Drinkers” (due to complex symbolism associated with Charnel Grounds) — are the highest and fiercest emanations of Enlightened Deities. A Heruka should not be confused with “Heruka” as one of the names of Chakrasamvara (especially in Geulg School, He is often just called Heruka). A Heruka is normally a wrathful emanation of an important Buddha.

As wrathful emanations, they tend to take on the “activity” of the emanating Buddha. For example, Yamantaka, is the Heruka of Manjushri, who represents both “wisdom” and “body.” Hayagriva is the Heruka of Amitabha, who represents both “compassion” and “speech.” In other words, “Hulked-up Amitabha.” Vajrakilaya is Heruka emanation of Vajrasattva, and so on.

Hayagriva’s Terrifyingly Beautiful Appearance

As a Highest Yoga Tantra deity, Hayagriva appears often in YabYum, or in union with a consort representing wisdom. As an all-important Heruka of Dharma Speech, his consort is equally important, the Queen of the Dakinis Herself, Vajrayogini (usually appearing as Vajravarahi with the sow’s head). Vajrayogini appears blue in this union.

Hayagriva, as Amitabha, is a beautiful ruby red, representing not only fire, but the Padma family. Although he is “hulked up” and massive, with bristling muscles and gigantic form, and regardless of fangs and fiery hair, he is very beautiful in the ferociously masculine sense. Vajrayogini (varahi) is, as always, sensuous and stunningly beautiful, but with a slightly wrathful face. If he is the metaphorical Incredible Hulk, then she might be the irresistible vampire queen (in appearance).

There are different forms, notably, two-armed and six armed, and one-horse head versus three-horse heads. Both Nyingma and Gelugpa have three-horse head versions (in thee Gelugpa lineage, the six-armed Hayagriva has three horse heads). The two-armed emanation typically displays one face, and therefore also one horse head. The two-armed Hayagriva is usually in union with Vajrayogini (Varahi).

The symbolism of the two animals in important. Haygriva has a green horse, signifying fierce action speech. Vajravarahi (Vajrayogini) has a sows head, signifying wisdom (the sow’s head symbolically represents “triumph over ignorance.”) In other words, the ferocious compassion of Hayagriva (Horse: ferocious Dharma speech to liberate us) in union with the wisdom of Vajravarahi (Sow: triumph over ignorance.)

In the two-armed Gelugpa meditational deities, Hayagriva YabYum Vajrayogini (Vajra Varahi), ruby red Hayagriva holds a fiery red Lotus in his right hand, and nectar in a skullcup in his left. The fiery lotus is a most important symbol of the Padma (Lotus) Buddha Family of Amitabha. Lapis lazuli blue Vajrayogini carries her normal implements, flaying knife and skullcup. The symbolism of these wrathful implements has been covered previously. (For a story on wrathful deities, see this popular Buddha Weely Story>>)

Hayagriva ceremony for the long-life of the Dalai Lama at Sera Jey Monastic University:

Why the Horse?

The scream of the horse is piercing, ferocious, terrifying. A stallion’s roar can terrify a pack of wolves. Horses are also symbolic of WIND — in this context Lung (Tibetan), Prana (Sanskrit) and Chi (Chinese).

It is also said that Shakyamuni was born in the Asian year of the Horse.

Horses also represent swift fulfilment of wishes, both because of their association with Windhorse (usually visualized with the wish-fulfilling jewel on his back) and because in ancient times the horse was the symbol of wealth. A household would guard their horses above all other assets. Horses meant survival, prosperity, safety, happiness. The loss of a horse was treated as seriously as the loss of any other family member. The horse, in Tibet and Nepal, are the most sacred of sentient beings.

Tea Offering to Hayagriva

Hot tea is offered with mantras and prayers to symbolize “activity” of wrathful Hayagriva. This short, auspicious tea offering and prayer can be offered daily. No empowerment is required. You can chant mantras as you pour tea at the end of each line, or just pour tea, such as: Om Ah Hum, or the mantra of Hayagriva.

Traditionally, use a Serkhem. Otherwise, place a cup (ideally a stemmed cup to encourage a flow of tea) inside a larger bowl. You pour hot tea, signifying enlightened activities, allowing it to overflow the cup to signify auspicious blessings. Ideally, place blessed rice or grains (Om Ah Hum is a good blessing mantra) into the upper bowl as shown in the picture below. In some traditions, you use mixed colours of grain.

HRIH! Hayagriva, the nine gaited king, fierce and majestic,
You have come forth from the heart of Amitabha to defeat the evil designs of humans and non-human spirits.
I sing praises of you and your host of deities.
Who vanquish all foes of the Dharma and protect the practitioners;
I sing praises to you all.
HRIH! O fierce Vajra, born from the syllable HRIH
You, Hayagriva, cast your fierce gaze upon the troublemakers.
I prostrate to you who controls the three realms
Through the resounding voice of HULU HULU HUM PEY!
I pray that you partake of the ritual cakes and sacred offerings
Multiply your fourfold actions of peace, increase, power and wrath
Increasing the life, good health, merit, glory, and wealth,
Of myself and my retinue, and those your yogis, teachers, and disciples.

A Praise of Hayagriva

This is adapted from an old translated praise, but does not include any secret practices that require empowerment.

NOTE: Namo, namas translation —  نمس नमस् namas, s.m. (often used as an interjection; and changeable in comp. to नमः nama, and नमो namo), Bowing, bending, making a bow;—a bow, salutation, reverential salutation, paying honour (by gesture or words); adoration, obeisance (performed by joining the palms and inclining the head;—often used in connection with the name of a deity.

Namo Haygriva, Wrathful Activity of the Padma Family!

Namo Hayagriva, Voice of Hrih, most Powerful of Sounds!

Namo Hayagriva, Most Wrathful and Beautiful Deity, Who Cuts All Root Poisons of Ignorance, Desire and Hatred!

Namo Lord Hayagriva, precious horse deity!

Namo Horse-Headed Hayagriva and Consort Vajra Varahi!

Namo Hayagriva! You are the wisdom body, speech and mind of all the buddhas of the ten directions,

The kingly Hayagriva, the Lord of Secrets,

Foremost among the wrathful.

The very thought of you crushes obstructing forces

To you I offer homage and praise!

Namo Hayagriva—fiercest manifestation of Avaolokiteshvara!

Namo Hayagriva—whose Voice is the cry of wisdom, the very syllable HRIH!

Namo Hayagriva—the very embodiment of the speech of all Buddhas!

Namo Hayagriva—who protects the wealth of the household and all horses!

Namo Hayagriva—who Embodies wealth, power and spiritual attainment!

Namo Hayagriva—Whose HRIH neigh frightens away all demons!

Namo Hayagriva—By Whose power Guru Rinpoche subdued powerful spirits and worldly deities!

Namo Hayagriva—whose horse voice cuts through all illusion!

Namo Hayagriva—who cures all illnesses!

Namo Hayagriva—lord of the horses sacred to Shakyamuni Buddha, Conqueror born in the year of the horse!

Namo Hayagriva—who subdues all nagas, snakes and sea spirits!

Namo Hayagriva—protector of the Dharma and of all wisdom!

Namo Hayagriva! Fiercest Avaolokiteshvara, cry out for us now, we implore you! Let your HRIH terrify and chase away all demons and evil!  Let your HRIH protect our wealth and bring us prosperity, Lord Hayagriva! We pray to you to cure our illnesses by the very sound of your mighty HRIH! We ask you to cut through illusion and help us—and all beings—towards enlightenment.

The Eight Herukas

In the Nyingma Mahayoga tradition, there are the eight Enlightened Herukas, who are wrathful emanations of the major Enlightened deities.

First, the three of Body, Speech and Mind:

• Hayagriva (Pema Sung, Padma Gsung) or the Wrathful Amitabha, Buddha of Compassion and Speech
• Yamantaka (Jampal Shinje) the wrathful Majushri, Buddha of Wisdom and Body
• Vishuddha Sri Samyak (Yangdak Thuk) wrathful Vajrapani, Buddha of Power and Mind

Then, the remaining five are:

• Vajrakilaya Vajrakumara (Dorje Phurba) wrathful Vajrasattva, Buddha of Purification
• Vajramrita (Dutsi Yonten) wrathful Samantabadhra, Buddha of Enlightened qualities
• Matarah (Mamo Botong) wrathful Akasagarbha, deity of calling and dispatching
• Kokastotrapuja-natha (Jigten Chotod), wrathful Ksitigarbha, deity of wordly offering and praise
• Vajramantrabhiru (Mopa Dragnak) wrathful Maitreya, deity of wrathful mantras.

How to identify which Hayagriva in Art

Hayagriva always appears with a horse head emerging from a wrathful main face. Some Hayagriva depictions have one horse head — such as Most Secret Hayagriva and, typically, Black Haygriva — while Hayagriva Sangdrub always has three horse heads: one emerging from each of the wrathful heads of the deity. The art experts at Himalayan art, explain the differences:

NOTES:

[1] Venerable Steve Carlier “Secret Hayagriva Empowerment by Dagri Rinpoche” introduction>>

[2] Esoteric Teachings of the Tibetan Tantra, by C.A. Musés, [1961]

[3] Wangdu: The Prayer which Magnetizes All that Appears and All that Exists

[4] Lady of the Lotus Born: The Life and Enlightenment of Yeshe Tsogyal, Changchub, Gyalwa. Lady of the Lotus-Born: The Life and Enlightenment of Yeshe Tsogyal (Kindle Location 1243). Shambhala. Kindle Edition.

[5] Most Secret Hayagriva with Choden Rinpoche event description>>

[6] Sutra for Forming Hayagriva