Introduction to Mantras
Mantras hold a vital place in Indian Brahmanism. In the “Atharva Veda,” they serve as a communication method. People use them to connect with gods for blessings or curses to achieve their desires. However, early Buddhist Agamas generally viewed mantras negatively. Mantras only gained acceptance in Mahayana sutras. Texts like the “Shurangama Sutra” and the “Medicine Buddha Sutra” include mantras. Today, mantras consist of the names of Buddhas, Bodhisattvas, and Dharma protectors. They also include the specific issues the mantra addresses. The thangka art often depicts deities associated with specific mantras.
The Importance of Mantras in Tibetan Buddhism
Mantras are very important in Tibetan Buddhist practice. In Tibet, many people carry prayer beads. Both lay and monastic practitioners use these beads to count mantra recitations. Many Tibetans spend their lives chanting mantras. Some have recited their personal deity’s heart mantra over a billion times. Moreover, Tibetans correctly believe that their personal deity and the deity’s mantra are inseparable. This understanding is unique compared to other ethnic groups. Many people from other backgrounds wear prayer beads as ornaments. They sometimes use them as amulets. However, they do not understand the true purpose of mantras. This is quite unfortunate.
Mantras and the Buddha’s Teachings
The recitation of mantras is not unique to the Tibetan people. It is an activity aligned with the Buddha’s teachings. The “Manjushri Warrior Accomplishment Tantra” states that secret mantras reveal celestial deities. They grant all attainments to those who cultivate these mantras. The “Arya Pariprccha Sutra” mentions that secret mantras connect one with the Knower of all karmic ripenings. The “Shurangama Sutra” also says that without holding a mantra, one cannot keep their mind and body free from demonic activities. The “Avalokiteśvara Secret Treasury Sutra” further states that those who uphold sacred mantras will accomplish their goals with deep faith and without doubt. The “Golden Light Sutra” notes that even Bodhisattvas rely on mantras for protection. The “Smaller Prajnaparamita Sutra” details the extraordinary merits of Shakyamuni Buddha’s heart mantra. Through its power, he attained Buddhahood. Even hearing this mantra brings immense merit and removes karmic obstacles. We can often see this mantra depicted in thangka paintings.
The Power and Merit of Mantras
From these teachings, it is clear that mantras possess great power and merit. Mipham Rinpoche explained that all phenomena are pure within the Dharmakaya realm. The true form of sacred deities and their mantras are wisdom transformations for the benefit of all beings. Understanding that these are non-dual, we should accept mantras as the sacred deities themselves. The wisdom of enlightened beings, manifests as secret mantras and mudras. These mantras and mudras are the same as the wisdom bodies of enlightened beings. Because secret mantras are transformations of the Tathagatas, they can accomplish the activities of the Tathagatas and bestow the fruit of enlightenment. Therefore, it’s essential to recite them. Mantra meditation helps connect with these energies.
Further Benefits of Mantras
Not only does reciting mantras bring great benefits, but even seeing or hearing them provides limitless merit. The “Manjushri Root Tantra” states that the Sugatas embrace those who glance at their secret mantras. The merit of mantras is inconceivable. Some have questioned if reciting mantras can achieve Buddhahood in this lifetime. However, if the function of mantras is questioned, then the Mahayana teaching of Buddha-nature should also be questioned. When reciting mantras, we visualize the mantra as the deity. We know that this is not about clinging to an external deity. Secret mantras are the wisdom of the Sugatas, and our minds are no different from the wisdom of Buddhas. As impurities are purified, the blessings of the Tathagata’s transformations become more evident. Eventually, all impurities disappear, and one realizes that all Buddhas are oneself, and oneself is all Buddhas. Practitioners then attain the wisdom body of the Dharmakaya. The thangka often represents this wisdom.
The Variety of Mantras and Their Purposes
In Tibetan Buddhism, there are mantras for Buddhas, Bodhisattvas, and other sacred beings. There are also mantras for temporary worldly benefits like wealth, longevity, and health. Furthermore, there are mantras for liberating the deceased and attracting favorable conditions. The “Kangyur” contains specific collections of mantras. These collections include almost all tantric mantras. All mantras related to the four activities of pacifying, increasing, magnetizing, and subjugating come from this collection of the Buddha’s teachings. This helps practitioners to understand how to use the benefits of mantras.
Understanding the Nature of Mantras
Mantras are generally transliterated, not translated. According to sutra and tantra principles, mantras have four aspects of establishment: Dharmata, self-nature of phenomena, blessings, and empowering capabilities. Therefore, translators usually do not translate mantras to avoid misunderstanding or vulgarizing them. These are imbued with the secret intents of Buddhas and Bodhisattvas. This is why many mantras in the scriptures are not translated, retaining their original power and resonance.
The Distinction Between Buddhist and Non-Buddhist Mantras
The profound meanings of secret mantras are different from non-Buddhist or Brahmanical mantras. It is hard to see their differences just by looking at the words. Therefore, the main method of judgment is to look at their respective views. Non-Buddhist traditions also have mantras for confession, removing negative karma, or seeking blessings. They also emphasize reciting mantras for virtuous actions. However, the starting point, purpose, method of recitation, and ultimate outcome of Buddhist mantra practice are different from non-Buddhist practices. The mantra principle from the ultimate view cannot be found in any non-Buddhist practice. Therefore, Buddhist mantras did not originate from non-Buddhist traditions, because the very foundation is different.
Comparing Different Traditions
We can distinguish between Buddhist and non-Buddhist mantra practices by view, meditation, conduct, and result. The most important criterion is the view. Comparing the differences in refuge and bodhicitta before recitation, visualization and emptiness during recitation, and the final outcome, the differences are clear. The practice of mantra meditation is approached differently in each tradition. Non-Buddhist traditions also practice giving, but this does not mean that Buddhism should be categorized under non-Buddhist traditions. What matters is the inner essence and spirit. The view that Buddhist mantra practice originates from Brahmanism has existed for a long time. Many holding this view lack genuine experience in tantra study and practice. Their misinformation has deepened misunderstanding of tantra.
The Danger of Misinformation
If we only analyze surface-level texts and dead historical records, instead of personal practice and in-depth study of scriptures, future generations may believe the “Medicine Buddha Sutra” is a non-Buddhist text because it contains mantras. The “Kangyur” has over twenty volumes dedicated to tantric teachings. Many sutras and treatises of the exoteric tradition also mention mantras. If all mantras are believed to originate from non-Buddhist traditions, then these sutras would also be seen as non-Buddhist. This approach promotes ignorance and destroys Buddhism. Those with wisdom should think deeply about this. The practice of mantra or transdental meditation is a core element of Buddhism and should not be undermined.
The Preciousness of Mantras
The “King of Glorious Adornment Sutra” records that the Buddha made offerings to countless Tathagatas for countless ages to obtain the six-syllable mantra “Om Mani Padme Hum.” He finally obtained it after serving the Tathagata Supreme Lotus. Even the Tathagata Supreme Lotus had obtained it only after making offerings to countless Tathagatas. Considering the immeasurable time the Buddha spent to obtain it, can we still denigrate, despise, or categorize this and all secret mantras as non-Buddhist? We must cherish this precious life and the mantra that is non-dual with the essence of the Buddhas and Bodhisattvas. The thangka often serves as a reminder of the importance of these sacred mantras.
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