Om Mani Padme Hum – Sanskrit Mantra from Impurity To Purity


Transform your impure body, mind and soul to a pure being with the OM MANI PADME HUM mantra

Speech by the Dalai Lama in one Buddhist center in New Jersey, USA

It is extremely beneficial to recite the mantra om mani padme hum. While doing this, you should think about its meaning, because the signification of these six syllables is immense and inexhaustible.

The first, Om, has a composition of the three letters, namely A, U and M. They symbolize the impure body, the impure speech and the impure consciousness of the practitioner.

At the same time, they also symbolize the pure elevated body, the bona fide speech and the clear consciousness of a Buddha.

Can we transform an impure body, speech, and consciousness into a pure body, speech, and consciousness, or are they completely separate?

The Journey Of The Light Body & Ascension Into Higher Dimensions

All Buddhas are examples in which beings like ourselves finally came to enlightenment on their journey.

Buddhism does not claim that there is anyone who is free from mistakes from the beginning. It also doesn’t state that everyone has all good qualities.

The development of a pure body, flawless speech and clear consciousness takes place by gradually overcoming the impure states.  This includes the transformation into authentic ones.

How to do that?  The next four syllables will show you the right way. Mani, which means jewel, symbolizes the factors of the method. It is the unselfish intention to strive for enlightenment, healing, devotion and love.

A jewel is able to drive out poverty. Thus, the unselfish enlightened spirit can eradicate poverty. It can, furthermore, end difficulties of the cycle of rebirth and reach peace achieved only in loneliness.

Just as a jewel can fulfill the desires of living beings, the unselfish enlightenment spirit fulfills the wishes of living beings.

Different types of wisdom

The two syllables Padme (Pad-me), meaning lotus, symbolize wisdom. The lotus grows up out of the mud, without the dirt tarnishing its beauty. And, in the same manner, wisdom can put us in a state of non-contradiction. Deep concentration would keep us caught up if we didn’t have this wisdom.

There is wisdom that recognizes the transience of all things. There is also wisdom that recognizes that people are empty in terms of self-sufficiency or substantial existence.

The wisdom that recognizes emptiness in terms of duality, i.e. emptiness in terms of the ontic difference between subject and object, and wisdom that emptiness experiences in terms of inherent existence, also exists.

So, although there are different types of wisdom, among those pearls of wisdom that experience emptiness is the essential one.

One can solely achieve perfect purity through the indivisible unity of method and wisdom. This is symbolized in the last syllable hum, which means indivisibility.

In the sutra system, the indivisibility of method and wisdom refers to wisdom that is influenced by method and method that is influenced by wisdom.

Within the mantra or tantra vehicle, it refers to consciousness. Within this awareness, an indivisible entity stands for the full form of wisdom and method.

In the root syllable system for the five winning Buddhas, hum is the root syllable of Aksobhya – the immovable, unchangeable that cannot be disturbed by anything.

The tools for the transformation from impurity to purity lie within you

Depending on the practice of the path, which is an indivisible unity of method and wisdom, the six syllables om mani padme hum mean something unique.

They signify that one can transform his own impure body, depraved speech and corrupt consciousness in the clean exalted body, flawless speech and pure consciousness of a Buddha.

It is said that one should not look for Buddhahood outside of oneself. The basic conditions for attaining Buddhahood lie within us.

Dear starlings

As Maitreya says in his Higher Science of the Great Vehicle (Uttaratantra), all beings have Buddha-nature in their own continuum of consciousness.

We carry within us the seed of purity, the nature of what has gone (Tathagatagarbha), which must be transformed and developed into full Buddhahood.

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