– Jamgön Mipham
Essence
Concerning the essence of mantra, the Tantra of the Secret Essence states:
A itself appears in manifold forms,
as KA and the rest of the forty-two letters.
The names of these sounds are all-inclusive;
And are themselves surely the perfect complete king.
The Sanskrit term mantra means, “to protect consciousness” or “protect the mind.” Thus, mantras link the knowledge of consciousness with the method of protection. Alternatively, mantras can be said to protect the mental consciousness efficiently and swiftly. In short, the term mantra refers to an extraordinary method.
Here, in the context of discussing the essence of the mantra, it refers to the essence of the mantra that is repeated using the letters of method and knowledge. Since this essence is established in four ways, it has the unimpeded ability to accomplish spiritual attainments. To briefly elaborate, mantras (1) are caused by letters, (2) are essentially established in four ways, and (3) have the unimpeded ability in terms of effect.
Letters: The Cause of Mantras
First, in essence, the nature of distinct sound units are A and the rest of the sixteen vowels of knowledge, and the thirty-four consonants of the method, such as the letter KA. These fifty letters are the basis and source of all letters. Since OM and other such syllables are formations of these letters and are themselves letters by nature, they as well can be referred to as such.
Secondly, letters can be divided into four categories: letters that are present in the channels of the body, letters of the palace and deities, letters of magical emanation, and letters of symbolic words. The first refers to the way in which letters are present in the radial channels of the body, as stated in the tantras. In this particular tantra, the syllables OM, AH, and HUM are said to be located at the three places. Letters of the palace and deities are the seed syllables that one visualizes at certain places in the mandala when meditating on a deity. Letters of magical emanation are clouds of letters that radiate out from the three secrets of the enjoyment body buddhas; they act for the welfare of beings through manifold emanations. Letters of symbolic words are the verbal expressions of the individual sounds of a mantra. This also includes the verbal expressions based on the sounds of the words that are present within the ground, as well as the forms that symbolize them that are used in meditation. In the state of complete purity, clouds of letters manifest as the self-display of the wisdom of fruition.
The Four Establishments: The Essence of Mantra
Second is the explanation of the essence of the mantra. Generally, the various conventional meanings subsumed within the states of thorough affliction and complete purification can be elucidated using combinations of letters. Hence, all buddha activities are either directly or indirectly accomplished using such letters. For this reason, among the objects experienced by worldly individuals, there is nothing more powerful or wondrous than letters. Relatively, these expressive and elucidating interdependent appearances are unceasing. Ultimately, however, there is nothing to express and thus no expressions either. Since these expressions themselves are not established in the slightest, they do not express anything at all. Even if this equality of the two truths is seen in terms of a single syllable, through this the four gateways of retention will be attained.
More specifically, the mantras uttered by the Buddha are established in four ways: they are established by (1) the essence of reality itself, (2) by the nature of the subject, (3) through blessings, and (4) through power and force. The first refers to the primordial essence of all letters being the equality of great emptiness. The second refers to the essence of each letter having an incontrovertible nature that manifests in a unique manner. These first two do not apply solely to mantras, but to all phenomena. Nevertheless, by virtue of these two facts, mantras are capable of affording blessings and unimpeded power. This, in turn, is due to the incontrovertible principles of interdependence and reality itself. The latter, while being nothing at all, can give rise to the former, which can manifest as anything. The third refers to the fact that letters are established by the blessings of the buddhas. In attaining mastery over all phenomena, the buddhas emanate their own wisdom in the form of mantras, which vary in length from one letter up to many. Finally, the fourth refers to the fact that mantras, just like the power of medicines and jewels, possess the incontrovertible and unimpeded power to bring about the achievement of spiritual attainments.
Since all verbalizations are primordially present in a state of purity and equality, in terms of the natural state, all manifestations of language are the mandala of enlightened speech. To this, one may object that all the verbal expressions of sentient beings should have these same beneficial effects. Sentient beings, however, do not realize this. Thus, not only do these beneficial effects not occur, their verbal expressions actually become a cause for their own bondage as they fixate on these self-displays as being ordinary. This is similar to the way fear might arise if one takes a rope to be a snake. This same principle holds for the relationships between movements and mudra between food, drink, and feast offerings; and so forth.
One may further object that since all sounds are symbolic gateways to complete liberation, the number of mantras taught with respect to those in need of guidance should also be limitless. Moreover, since the root letters are blessed, all that is derived from such syllables would be said to be the mantra. Yet again, since the Buddha’s enlightened speech, in all its various forms, knows no partiality or bias, everything would be enlightened speech. If this is the case, the objection goes, why should mantra recitation have different effects than ordinary chatter and so forth?
Mantras, however, are believed to be divine and are recited with faith for this reason, whereas this is not the case with other forms of speech. Moreover, if a mantra is thought to be something ordinary and not seen for what it is, it will not be able to perform its intended function. Mantras are like non-conceptual wish-fulfilling jewels. Infusing one’s being with the blessings of the mantra, like the form of a moon reflected on a body of water, necessitates the presence of faith and other conditions that set the stage for the spiritual attainments of the mantra. Just as the moon’s reflection cannot appear without water, mantras cannot function without the presence of faith and other such factors in one’s being. Nevertheless, this is not to say that simply hearing the sound of the Thus- Gone One’s awareness mantras through the power of the inconceivable emanations of the Buddha is completely pointless.
The Fundamental Intent of Mañjusri explains:
Reciting the mantras of the thus-gone ones
Is, in this way, beneficial.
Even those who throw a glance,
Will become followers.
Therefore, from the perspective of the way things appear conventionally, blessings occur once the mantras of the Buddha’s teachings come together with one’s own devoted interest. Because the right causes and conditions have been assembled, blessings do indeed arise, just as a sprout will shoot up once a seed, water, and the other necessary conditions are in place, and like the blessings that occur when an individual with a pure being meets with a disciple who sees him or her as realized.
Unimpeded Ability: The Effect of Mantra
It is not the case that the mantras established in this way do not have the power to accomplish both temporal and ultimate goals, the reason being that mantras are the essence of the deity. Therefore, even at the level of an ordinary being, that which invokes the supportive strength of the thus-gone ones and carries out various activities is the mantra. For those with ordinary experiential domains, when it comes to bringing about spiritual attainment, there is nothing in the world equal to the mantra. Brahma, Ishvara, wish-fulfilling trees, jewels, and other such things, none of these can compete with even a fraction of the mantra’s power. The profound view, meditation, and other such factors are objects only of those who have pure beings; they are not within the reach of common beings. Mantras, however, can be recited by all.
Mantra is said to contain three general divisions: (1) secret mantra, (2) awareness mantra, and (3) retention mantra. In terms of the meaning they represent, the nature of these mantras can be correlated with emptiness, awareness, and unity, respectively. Alternatively, these three can also be applied in the reverse order. In terms of the symbolic form of the mudra, the three types of mantra can be applied to the forms of two deities in union, a male deity, or a female deity, respectively. In terms of their own symbolism, it is also said that secret mantras are the form of the male deity, and the other two are the form of the female deity. Mantras can also be specifically correlated with the rituals taught in the traditions of unsurpassed mantra, outer mantra, and sutra, respectively.
In terms of cause and function, mantras can be classified as follows. Extremely secret in essence, the wisdom of the non-dual method and knowledge manifesting as mantra serves to remedy misunderstanding. The identity of knowledge and wisdom manifesting in the form of a mantra serves to remedy a lack of understanding. Finally, the nature of mindfulness and knowledge manifesting as a mantra in the form of complete recall serves to remedy the degeneration of mindfulness. Even awareness mantras of male deities may have feminine suffixes since they dwell in the feminine deity of the basic space of emptiness. There are many such variations.
Alternatively, mantras can be classified as retention mantras in being blessed as mantras due to the attainment of the cause of retention; as awareness mantras in essentially being the embodiment of wisdom awareness; and secret mantras in being secret methods that are to be recited. Yet aside from classifying mantras based on conceptual distinctions, there is no essential difference between them. In such ways, various correlations can be made.
In particular, the mantras of any suitable mandala involve the use of three types of mantras. First is the seed syllable, the root mantra that functions as the unerring cause. Second are the mantras that function as conditions for development, such as those that are recited during the development of a deity, the bestowal of empowerment, invocation, and offering. The third is the recitation of the activity mantra, the essence of the deity that is repeatedly recited. The latter category also possesses further subdivisions, such as the mantra of the primary deity, the mantras of the retinue, collective mantras, and supplementary activity mantras. Mantras can also be divided into those of approach, accomplishment, and activity; root mantras, essence mantras, and inner essence mantras; and in other ways. These various internal divisions are discussed in the tantras and practice manuals.
Viewing the Deity and Mantra as Indivisible
The principle of mantra should be ascertained via six designations. These are the same six that were discussed in the context of mudra. Among these, one should gain conviction in the inseparability of the deity and mantra, which is the last of these six designations. Furthermore, one should perceive mantra itself to be the deity by realizing that (1) ultimately, all phenomena are undivided within the expanse of purity and equality, the great dharma body, and (2) relatively, there is no difference between the actual form of the deity and its mantra, insofar as both are merely manifestations of wisdom that manifest for the welfare of those in need of guidance.
Dispensing with the Three Notions That Obstruct That View
The first notion to dispense with is the idea that deity and mantra are truly different due to the qualities of their appearance. The wisdom of the buddhas can manifest in any way to those in need of guidance. As this is the case, they may appear as actual buddhas to guide some and as ordinary beings to guide others. There is, however, no difference between these two, insofar as both are the play of the wisdom of a single buddha. Hence, in truth, there is no qualitative difference. Similarly, here as well the Buddha manifests in the form of a mantra to the perspective of ordinary beings. Meanwhile, even if the deity directly appears as a result of accomplishing the mantra, what has been accomplished is the deity itself manifesting as a mantra. Hence, the way in which the mantra itself manifests as the deity simply serves to bestow spiritual attainments upon those in need of guidance.
Second, one should dispense with the perception that deity and mantra are truly different because they have different forms. Some may get the idea that mantras are different from the deity because they have entirely different features. They may think that being simply verbal expressions and letters written on a page, they lack any wisdom or other such qualities of their own.
If this were the case, however, the mind appearing in the form of material objects based on one’s habitual tendencies, as when one is dreaming, and the Buddha’s wisdom appearing as various enlightened bodies and pure realms, could not be subsumed under mind and wisdom, respectively. Moreover, when a single buddha manifests as the play of the infinite magical net with its peaceful and wrathful deities, then only one of those forms could be the deity, whereas the rest could not because they all have different features. In this way, it should be understood that, although deity and mantra appear in different forms, they are none other than the play of wisdom.
Third, one should dispense with the notion that deity and mantra are truly different because one appears in one’s own being and the other appears in another’s. According to this line of thinking, mantras and mudras are part of one’s own being, while the wisdom deity belongs to another’s. Hence, these two are different. In response, it may be said that the deity of the definitive meaning is the natural state of all phenomena, the suchness of the ground of unity. This deity is the embodiment of self-occurring wisdom, the unified form that occurs once one is rid of all temporary impurities. Not realizing that this wisdom appears as the manifold magical net if one were to think that a so-called “deity of another continuum” truly existed in a limited fashion with a body, speech, and mind in some isolated location, it would have component particles and instants of time. It would not, therefore, pervade all times and places or become the wisdom form in all its multiplicity. It would then necessarily follow that any deity seen anywhere other than the place where a deity dwells at a single point in time would not be the actual deity. However, we cannot say that of all the buddha forms that appear instantaneously in the sphere of perception of all the fortunate worldly beings in need of guidance, that one is the actual buddha and the rest are not. One must, therefore, train intelligently in the tradition of the great vehicle and understand that knowing the principle of Buddhahood, at a bare minimum, is absolutely indispensable.
Having offered this general presentation, we will now bring the discussion back to the matter at hand. Mantras and other such factors may indeed appear to be part of one’s own being. Nevertheless, in terms of their real being, the equality of reality itself, there are no established separate streams of being. Moreover, this does not present any contradiction, even in terms of the way that things appear. What appears in one’s own mind may in fact appear to be something “other,” such as the appearances in a dream. On the other hand, groups of various disparate phenomena, such as the body, may appear to be a single phenomenon that is part of one’s own being.
Though things appear in various ways, this is not how they actually are. Something may appear to be a part of one’s own being or another’s. Whatever the case, the appearance of mantra and mudra carries out buddha activity and is able to gradually lead one to the state of Buddhahood. Therefore, these appearances are held to be emanations of the wisdom of the bliss-gone ones. The way things appear to an ordinary mind cannot, on its own, negate the inconceivable experiential domains of the buddhas, who have attained mastery over all phenomena.
Furthermore, the blessings of the buddhas may appear in the experiential domains of dreams, states of absorption, and direct sense perception, yet in truth, they cannot be established as anything other than one’s own self-display. The moment something appears to oneself, it is one’s own self-display. As taught extensively in the scriptures, this can be established by reasoning based on the power of fact.
Therefore, according to the degree to which one’s own mind has been divested of impurities, the miraculous displays and blessings of the buddhas will manifest more and more. In the end, these impurities will be completely purified and the way things actually are will manifest. Once this has come to pass, all the buddhas will be no different than oneself and one will be no different than all the buddhas. One will attain the body of wisdom, the intrinsic nature itself, a state of indivisibility with all the buddhas of the three times.
Hence, one should cultivate conviction that, at this point in time, the buddhas appear in the form of mantras to our perspective, and thereby accomplish both temporal and ultimate aims. Giving rise to this particular form of conviction in the mantra is the primary cause for accomplishing it. Therefore, this principle is extremely important.
The Sadhana of the Single Hero Mañjusri states:
Through the way of secret mantras, the deity as such
Will bestow all spiritual attainments.
The practitioner of mantra who meditates on them,
In accomplishing them, will gain accomplishment.
And in the Request of Subahu:
The one who knows of karma and its ripening
Enters the forms of secret mantra
In a way that agrees with all beings
To this guide of mantra I pay homage!
While Sambhuta states:
For the embodied, the form of mantra
Enacts a great deal of activities.
And in the Tantra of the Emergence of Cakrasamvara:
The mantra itself is the form of Yogini
And Yogini herself is the form of the mantra.
If one desires this exalted state,
Do not separate these two.
Mental mantra recitation does not involve any lip movement or other such effort. Rather, here the practitioner focuses on the mantra chain and seed syllable at the heart center and recites the mantra repeatedly in the mind as if the mantra were naturally emitting its own sounds. There are two forms of mental recitation, simple mental recitation and mental recitation linked with the breath. The latter can itself be further divided into arrested recitation, vajra recitation, and vase breathing recitation.
The first of these is referred to as “arresting the life force and effort” and “restrained recitation.” Here, “life force” refers to the energies, while “effort” refers to thoughts or the movements of the mind. Thus, all energetic movements and effortful thoughts are inwardly restrained and recitation takes place in the mind. Through this, physical and verbal efforts are automatically blocked and extraordinary qualities are attained. With vajra recitation, inhalation, exhalation, and resting of the breath are linked with mantra and one concentrates on the focal point without distraction. With vase breathing recitation, mantra recitation is joined with the fourfold vase breath and, again, recitation takes place in the mind.
here are six forms of melodic recitation. The first is a recitation that has ten qualities. The tone of the letters of the mantra should not be recited overly loud, soft, fast, or slow. They should be recited without speaking to others, while undistracted, without missing syllables, without extra syllables, with pure syllables that are free from any imperfections in the nasal ending and the other subtle elements of the mantra, and with clear pronunciation, meaning that the mantra is recited correctly and without distorting the source, function, and other aspects of each individual letter. The second is the tone of expelling the breath in the cheeks. Here, the tongue is placed on the palate, and the sound of the mantra is recited in a relaxed manner by expelling the breath through the nose as the air in the cheeks releases of its own accord, unperturbed and over an extended duration, producing a sound like the buzzing of bees. Third is the invocation of the melody of Brahma. In this approach, one recites the mantra in an enchanting manner, like the melody of Brahma. The voice is pleasing, subtle, and modulated, with the teeth clenched shut. Fourth is the melodic sound of groaning and lament. Here, the lips are closed and the tongue is placed on the palate. With a faint tone like an abandoned camel calf, here one recites as though one were groaning in lament. Fifth is the thunderous deep and resonant tone. With this approach, the tone is intense and forceful like thunder. The syllables are recited slightly fast and intensely, like water rushing off the face of a cliff. Sixth is the tone of the wail of the vajra demon. Here, the lips are closed and the mantra is recited like a bee caught in a jar, with unclear syllables and an intense tone like the cry of an angry demon.
These six are also referred to as the six melodies, which are known as changka de’u, pangka de’u, dreng ngewa, tung ngewa, shartapa, and gartapa, respectively. These melodies should be applied according to the context in which they are used. An alternative presentation lists the wail of the vajra demon as shartapa, the thunderous tone as gartapa, the recitation with one’s breath in the cheeks as changka de’u, the tone of groaning in lament as pangka de’u, intoning the sound of mantra as dreng ngewa, and the melody of Brahma as tung ngewa. There are other presentations of the six tones as well.
When reciting mantras in these ways, one should maintain mindfulness and vigilance, avoiding any physical, verbal, or mental distractions. One should recite mantras in the correct manner, without losing sight of the view and meditation.
Mantras function as the causes and conditions for emanating the deities of the mandala. They are the principle of essential wisdom and the dharma seal. Through this, the deities are supremely pleased and the blessings of the buddhas enter one’s being like brush catching fire, thereby incinerating the dense thicket of the obscurations and facilitating the emergence of retention, absorption, wisdom, and all the other qualities of the path. Mantras allow one to accomplish and attain the entire range of mundane and supreme spiritual attainments for the temporal and ultimate welfare of both oneself and others. Therefore, even a wish-fulfilling gem cannot illustrate a mantra. Since mantras are themselves emanations of the buddhas, and since they carry out buddha activity and bring one to the state of Buddhahood, they have a most sublime function.
In brief, what we refer to as a mantra is the cause and essence of both deity and mandala. It is what bestows empowerment, in addition to being a specific form of samaya. Mantra is the extraordinary gateway that employs seed syllables and other such principles to represent the view and is the most sublime method to give rise to the profound view and meditation within one’s own being. Mantra is the context of certain forms of meditation and conduct, the supreme method for sadhana practice and enlightened activity, and also that which seals the mudra. Thus, the mantra encompasses all aspects of training and, in those contexts, is the sole essential dharma. Moreover, since the essence of the mantra is the wisdom deity, the view and all other such factors provide access to its nature.
In terms of their ultimate nature, mantras are equality, free of expressions, and anything expressed. Hence, once all phenomena have reached a point of perfection within the expanse of the sole sphere of the dharma body, the mantra will have reached a point of culmination and all the various forms of enlightened speech will be spontaneously present, without any need for intentional recitation. On this point, the Tantra of the Secret Essence states:
The aspects of the mandala of the singular enlightened speech
Are inconceivable and all-pervasive.
Resounding as individual sounds, names, and words,
They are all the supreme seal of enlightened speech.
Concerning dwelling in reality itself, it is said that “settling without speaking is the king of mantras.”