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- The Accomplishment of Mantra Chanting
- A talk given by Living Buddha Lian-sheng
at the Ling Shen Ching Tze Temple on June 7, 1999.
- Translated by Janny Chow from the transcript
which appeared in issues 245 and 246 of True Buddha News,
published respectively on 10/28/99 and 11/4/99.
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Earlier, Rev. Lian-xing talked about the practice of Buddhist
chanting. As stated in the Exposition of the Graduated Pathway of
Tantrayana, one may chant either epithets or mantras. Mantra chanting
is one way of communing with the Buddha Mind. Inherent in mantras
is a mystical power a key that unlocks the door leading into the
Buddha Mind. Both epithet and mantra chanting utilize sound. In
Tantrayana, great emphasis is placed on mantra chanting because
it is one of three practices that can enable one to reach accomplishment
or Realization. The term "chi-ming" refers to mantra chanting.
"Chi-ming" means continuously holding the Light the Light
being the inherent Mind of the Buddha.
Although the preliminary practices of Tantrayana are "generation
stage" practices, they are fundamental and may be looked on
as assets that one must have if one wants to succeed in "completion
stage" practices. Therefore it is very important that one fulfill
the requisite number of mantra chantings in preliminary practices.
Although the inherent power of mantras is not apparent, when one
constantly immerses into the sound of mantras and communes with
the Buddha Mind, its real significance becomes apparent.
To put it simply, when one's mind is on the Buddha, one is doing
visualization. The main purpose of holding a mudra is to facilitate
entering into the Buddha Mind. When one chants the mantra, one is
also entering into the Buddha Mind. Visualization, chanting mantras,
and holding mudras are methods unique to Tantrayana. Tsongkapa has
mentioned that epithet chanting is chanting the name of the Buddha,
while mantra chanting is communing with the Mind of the Budhha.
The former focuses on the external Buddha while the latter focuses
on the internal Buddha. Both are very important.
Take a look at our practice liturgy and you will see that it is
a process that involves the chanting of many mantras. Each mantra
has its own significance. Sometimes even a single sound can have
great significance. Take the example of "hum." Generally
our minds exist in an unfocused state. If you are able to completely
concentrate your mind on this one syllable, you will be able to
transcend the self. While chanting the sound "hum," visualize
"hum" appear in front of your eyes: a dot, a sun disc,
a moon disc, a horizontal stroke, a shape like the number five,
followed by one, two, three curves. A very beautiful form that is
emitting brilliant white light. Then in your heart, you chant another
"hum" and visualize "hum" manifesting in front
of you, emitting light, and transforming your body into a "hum."
Then the two syllables ‘of "hum" merge together to
generate a light that radiates outward in all directions.
Doing a practice based on just one "hum" exists in Tantrayana,
where it is known as "vajra chanting." To what does this
kind of chanting ultimately lead? What do you learn from this kind
of chanting? You learn how to bring your mind into focus. Not only
this, through this practice you can also achieve immersion and enter
into the state of "Being." Since the mantra "hum"
is shared commonly by twenty different heavenly realms, doing the
"hum" practice will eventually allow you to be reborn
to these heavenly realms. This is, indeed, remarkable. Has it occurred
to you that in the Seven Days Buddhahood Visualization Practice,
you can visualize all heavenly realms transform into the syllable
"ah" while you yourself transform into "hum?"
As long as you are able to maneuver your chi out when the "ah"
hooks onto the "hum," you will succeed in this very remarkable
practice.
In Tantrayana, when you chant a mantra ten thousand times, one
hundred thousand times, one million times, five million times, or
even ten million times, you are actually calling out to the Buddha
Mind, getting very close to It and, over time, merging with It.
Mantra sounds have their own secret power and mystery. As I have
often said, while you may casually chant epithets or mantras, it
is best to bring your mind into focus while chanting. An even more
advanced method would be to both concentrate the mind and to actually
enter into the heart of the mantra. For example, when you chant
one syllable, this one syllable appears in front of you or inside
your heart. A kind of power will be engendered this way. Accomplishment
in mantra chanting means you are able to engender this power.
Practicing in this manner will transform the mantra into a kind
of power. For example, in the Guru's Heart Mantra, "Om"
is the universe, "Guru" is the guiding teacher or
master, "Lian-sheng" is the Buddha epithet, "Siddhi"
is the Pure Land, and "Hum" is accomplishment. By chanting
the Guru's Heart Mantra, the Pure Land of the Guru will, in time,
manifest to you and you can be reborn to the Pure Land of Maha Double
Lotus Ponds. This is due to the inherent secret power of the mantra.
Some people have questioned whether "Lian-sheng" qualifies
as a mantra. Lian-sheng, or "lotus-born," is "padma."
As in the Heart Mantra of Padmasambhava: "Om Ah Hum, Bezha
Guru Padma Sidhhi, Hum Seh" the wise Padmasambhava, a Tathagata
manifested from the collective consciouscess of the Universe, has
established a pure land as his accomplishment. Padma is lotus-born,
Lian-sheng is also lotus born but is used here as the Buddha epithet.
While one is external, the other is internal. They each have their
own significance. Chanting this mantra as I described, you will
also attain "birth by lotus transformation" in your heart.
When you chant the mantra repeatedly over time, you will accumulate
a great asset or resource. And as it ripens, you will bring your
mind into focus and attain "immersion," thereby generating
the power. When that happens, you will attain the accomplishment
of chi-ming or ‘mantra chanting.
Om Mani Padme Hum.
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