MEANING
OF MANTRA
The
word mantra is said to come from a root meaning "that which
protects the mind".
In
Buddhist meditation, many things can be used as objects of concentration
-- as "mind protectors". The breath is used in anapanasati (mindfulness
of breathing), the sensations of walking are used in walking
meditation, the emotions are used as a focus in metta bhavana
(development of lovingkindness), and visual images are used
in visualization. Mantras are sounds -- words or phrases --that
are used as an object of concentration.
The
sounds may be chanted out loud, or may be heard internally.
Mantras can be associated with particular historical or archetypal
figures, or may have no such associations. For example, there
are mantras associated with the historical Buddha (Om muni muni
maha muni Shakyamuni svaha), and the mythical figure Avalokiteshvara
(Om mani padme hum). The Prajnaparamita mantra (Gate gate paragate
parasamgate bodhi svaha) is associated not with an enlightened
figure, but with a body of texts known as the Perfection of
Wisdom (Prajnaparamita) sutras. The mantra Om shanti shanti
shanti (Om peace peace peace) is not, as far as I'm aware, associated
with any figure, and the Pali phrase Sabbe Satta Sukhi Hontu
(May All Beings Be Happy) is chanted as a mantra, again without
being associated with any particular figure.
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INTRODUCTION
AND HISTORY OF MANTRA MEDITATION
Mantras
are rather mysterious. They are said to be "sound symbols" -
sounds that in some way correspond to and evoke the spiritual
forces that can be represented in visual form as Tara, Avalokiteshvara,
etc. We can easily see how an image of a particular figure can
have symbolic value, but quite how a sound does this it is not
possible to explain rationally. Perhaps it's best to think of
mantras as being a cross between poetry and magical incantations.
Many
mantras don't make any real, rational, sense, even in Sanskrit,
and so they can't really be translated in the same way that
a normal sentence can. The mantra of Tara, for example - Om
tare tuttare ture svaha - is a play on her name, which means
"savioress" or "star" or "she who ferries across." But it doesn't
make any kind of statement about Tara, beyond giving us some
rather evocative sounds.
Mantras
often contain syllables like Om, Ah, and Hum (approximately
pronounced hoong), which have no literal meaning whatsoever.
There are various "understandings" or interpretations of what
these might mean, and the three syllables have been correlated
with (respectively) body, speech, and mind; or (again respectively)
the Dharmakaya, Sambhogakaya, and Nirmanakaya. They are also
correlated with the Buddhas of the mandala, with Om being the
seed syllable of Vairochana, the central Buddha, Ah with Amoghasiddhi,
the northern Buddha, and Hum with Akshobya, the Buddha of the
east. These kinds of associations can become important as we
become familiar with Buddhism.
Some
words in mantras give rise to more definite associations. The
"mani" in the Avalokiteshvara mantra (Om mani padme hum) means
"jewel," while "padme" means "lotus". The mantra is sometimes
taken to mean "Hail to the Jewel in the Lotus" although the
grammar is rather obscure. I see the mantra as being more poetic
and symbolic. The jewel is symbolic of the clarity of wisdom,
while the lotus is a symbol both of purity and compassion. So
the Avalokitesvara mantra brings together wisdom and compassion.
In reciting the mantra, one is calling those qualities to mind.
But
trying to understand mantras intellectually is probably a bit
like deconstructing a joke - you can do it, but by the time
you have finished the task you've completely lost the point
of the joke in the first place. Some people hold that mantras
have an inherent "spiritual meaning" - that is that someone
chanting the mantra of Avalokiteshvara will develop a connection
with the compassion of Avalokiteshvara, even without knowing
anything of the meaning (inasmuch as there is one) of the mantra,
and without knowing anything about the bodhisattva himself.
Others hold that the one develops associations with the mantra
as one chants it and begins to learn more about the bodhisattva.
Certainly, it is possible to benefit from a mantra while knowing
nothing about it.
As
an object of concentration - like any other -- a mantra can
help to still the mind. While you are reciting a mantra out
loud or internally, there tends to be less mental chatter. Even
if there is a parallel stream of internal discourse going on
at the same time as the mantra, the chanting creates more of
a sense of continuity, which will grow with practice. The word
Mantra is said to mean "that which protects the mind."
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HOW
DOES MANTRA MEDITATION WORK?
Mantras
are rather mysterious. They are said to be "sound symbols" -
sounds that in some way correspond to and evoke the spiritual
forces that can be represented in visual form as Tara, Avalokiteshvara,
etc. We can easily see how an image of a particular figure can
have symbolic value, but quite how a sound does this it is not
possible to explain rationally. Perhaps it's best to think of
mantras as being a cross between poetry and magical incantations.
Many
mantras don't make any real, rational, sense, even in Sanskrit,
and so they can't really be translated in the same way that
a normal sentence can. The mantra of Tara, for example - Om
tare tuttare ture svaha - is a play on her name, which means
"savioress" or "star" or "she who ferries across." But it doesn't
make any kind of statement about Tara, beyond giving us some
rather evocative sounds.
Mantras
often contain syllables like Om, Ah, and Hum (approximately
pronounced hoong), which have no literal meaning whatsoever.
There are various "understandings" or interpretations of what
these might mean, and the three syllables have been correlated
with (respectively) body, speech, and mind; or (again respectively)
the Dharmakaya, Sambhogakaya, and Nirmanakaya. They are also
correlated with the Buddhas of the mandala, with Om being the
seed syllable of Vairochana, the central Buddha, Ah with Amoghasiddhi,
the northern Buddha, and Hum with Akshobya, the Buddha of the
east. These kinds of associations can become important as we
become familiar with Buddhism.
Some
words in mantras give rise to more definite associations. The
"mani" in the Avalokiteshvara mantra (Om mani padme hum) means
"jewel," while "padme" means "lotus". The mantra is sometimes
taken to mean "Hail to the Jewel in the Lotus" although the
grammar is rather obscure. I see the mantra as being more poetic
and symbolic. The jewel is symbolic of the clarity of wisdom,
while the lotus is a symbol both of purity and compassion. So
the Avalokitesvara mantra brings together wisdom and compassion.
In reciting the mantra, one is calling those qualities to mind.
But
trying to understand mantras intellectually is probably a bit
like deconstructing a joke - you can do it, but by the time
you have finished the task you've completely lost the point
of the joke in the first place. Some people hold that mantras
have an inherent "spiritual meaning" - that is that someone
chanting the mantra of Avalokiteshvara will develop a connection
with the compassion of Avalokiteshvara, even without knowing
anything of the meaning (inasmuch as there is one) of the mantra,
and without knowing anything about the bodhisattva himself.
Others hold that the one develops associations with the mantra
as one chants it and begins to learn more about the bodhisattva.
Certainly, it is possible to benefit from a mantra while knowing
nothing about it.
TOP
HOW IS MANTRA MEDITATION USED?
Mantras
may be used on their own or as part of a visualization practice.
In a typical visualization practice there is a communication
from the "deity" to the practitioner (in the form of blessings,
or rays of light, or even speech), and there is a communication
from the practitioner to the deity, in the form of mantra.
Mantras
can also be used as "mind protectors" while walking, doing the
dishes, or even in sitting meditation. I always chant a mantra
(internally) while I'm in an airplane taking off or landing.
Often, Buddhists will count the mantras they are chanting by
telling beads on a "mala." The physical action of counting round
the mala helps to keep the mind focused. A mala usually has
108 beads, this number having a mystical significance in ancient
India. The mala can be worn round the neck so that it can be
accessed when needed. Some malas have 21 beads and are worn
round the wrist. But the use of a mala is not essential.
To
use mantras in formal meditation, chanted out loud or internally,
first of all make yourself comfortable and upright, and spend
a few minutes following your breathing and letting your mind
settle. You may want to slow your breathing, directing it into
the belly, and deepen it. This will help to still your mind,
although you don't need to have an absolutely quiet mind before
you start the mantra.
If
you're saying the mantra out loud, then let the sound resonate
in your chest.
It
will help if you take a deep breath into your belly before each
mantra. Generally, mantras sound better if you can do each mantra
with a single exhalation. But if you can't manage that, then
that's okay.
Let
the last note of each mantra linger before starting the next
mantra. You'll find that the mantra naturally falls into rhythm
with your breathing. Make sure that the mantra follows your
breathing and not the other way round, otherwise you may become
breathless.
Don't
actively think about the meaning of the mantra (if it even has
one!). If you know what some of the words mean, then they will
have associations for you. These associations will have an effect
on your mind, and will deepen in significance over time as you
explore them outside of meditation.
Let
go of any concerns that may arise about whether you are doing
the mantra properly. It doesn't matter if your pronunciation
is a little off -- it's the spirit that counts.
To
bring the mantra to a close, gradually let your chanting decrease
in volume until it fades away as an external sound and can only
be heard internally. Then let the internal sound fade away into
silence.
At
the conclusion of the practice, sit in the resonant silence,
letting the vibrant quietness have a refreshing effect on your
mind and emotions.
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