The Accomplishment of Mantra Chanting (持咒成就)

By Living Buddha Sheng-yen Lu
Translated by Janny Chow

A talk given by Living Buddha Lian-sheng at the Ling Shen Ching Tze Temple on June 7, 1999.
Issues 245 and 246 of True Buddha News, published respectively on 10/28/99 and 11/4/99.

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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