The Origins of Om Manipadme Hum: A Study of the Karandavyuha Sutra
Sets out a heritage of the well-known Buddhist mantra, Om Manipadme Hum, and provides new insights on its meaning.
Om Manipadme Hum, might be the main famous of all Buddhist mantras, lies on the center of the Tibetan procedure and is adored by means of either layman and lama alike. This e-book files the origins of the chant, and provides a brand new interpretation of the that means of Om Manipadme Hum, and encompasses a unique, annotated summary of the Karandavyuha Sutra, commencing up this significant Mahayana Buddhist paintings to a much wider audience.
The Karandavyuha— the earliest textual resource for Om Manipadme Hum—which describes either the compassionate task of Avalokitesvara, the bodhisattva whose energy the chant invokes, and the legendary story of the quest for and discovery of the chant. via a close research of this sutra, Studholme explores the old and doctrinal forces at the back of the looks of Om Manipadme Hum in India at round the center of the 1st millennium C.E. He argues that the Karandavyuha has shut affinities to non-Buddhist puranic literature, and that the belief of Avalokitesvara and his six-syllable mantra is proficient by way of the perception of the Hindu deity Siva and his five-syllable mantra Namah Sivaya. The sutra displays an old scenario within which the Buddhist monastic institution used to be entering touch with Buddhist tantric practitioners, themselves encouraged by means of Saivite practitioners.
“This compact quantity … can be instantly obtainable, and of serious gain, to either Tibetologists and Tibetophiles alike.” — magazine of the foreign organization of Tibetan Studies
“This publication presents a great instance of the phenomenon of non secular integration, and obviously exhibits how Buddhism controlled to combine principles and practices from one other religious tradition.” — Francis Brassard, writer of the concept that of Bodhicitta in Santideva's Bodhicaryavatara
“It used to be attention-grabbing to learn the author's fantastic insights into the syncretic development of early tantric Mahayana Buddhist fabrics just like the Karandavyuha.” — John J. Makransky, writer of Buddhahood Embodied: resources of Controversy in India and Tibet
Alexander Studholme acquired a Ph.D. from the Centre for Buddhist stories, Bristol collage, England.
Five-syllable formulation of the Íaivite ƒßvara. This web page deliberately left clean. CHAPTER four Oµ Ma¶ipadme H£µ and Nama˙ Íivåya A superficial scanning of the Kåra¶Âavy£ha finds that the six syllables Oµ Ma¶ipadme H£µ really simply happen two times within the complete textual content. this isn't to claim, even if, that the presentation of the chant within the s£tra is incidental to the most thrust of the paintings. a considerable percentage of the Kåra¶Âavy£ha is dedicated to explaining the importance of the formulation. It is,.
Formula—a kind of the pra¶ava—is proven, within the Kåra¶Âavy£ha, to take where of the Perfection of knowledge because the best precept of the Mahåyåna. The formulation is co-opted right into a Mahåyåna scheme that's ruled by way of the belief of rebirth in Sukhåvatƒ, the natural land of Amitåbha. the relationship among the formulation and Sukhåvatƒ is such a lot powerfully expressed within the imperative place given to Amitåbha within the ma¶Âala defined within the s£tra. The experience of this connection is maintained, besides the fact that, all through.
additionally hooked up to the buildup of massive quantities of benefit. despite the fact that, there does appear to be one major distinction among the impact of utilizing the chant and the impression of utilizing the particular identify. For a specific pressure is laid, within the Saddharmapu¶Âarƒka, at the organization of the latter with the protecting energy of the bodhisattva. Calling upon the identify, for example, is expounded to impression brilliant rescue from such very palpable hazards as falling into hearth, shipwreck, capital punishment, and.
Bodhisattva Avalokiteßvara who, saving beings in hell and continuing to the preta realm, produces those rays.7 Sarvanƒvara¶avi˚kambhin then asks the way it is feasible for Avalokiteßvara to go into Avƒci, describing a few of the terrible facets of the hell.8 The Lord replies that Avalokiteßvara enters hell within the similar method cakravartin king enters a backyard made up of other forms of jewels (divyaratnamayodyåne). The bodhisattva’s physique isn't harmed in any respect. The fires of hell are extinguished as.
the traditional Tantra assortment, The Phur-pa bcu-gnyis (Oxford: Kiscadale, 1996), pp. 115–128. sixty one. Vaidya, p. 303, l. 32f. sixty two. See Snellgrove, Indo-Tibetan Buddhism, p. one hundred forty. To be totally distinctive, Íiva is termed “Bhasmeßvaranirgho˚a,” or “Soundless Lord of Ashes” within the Sarvatathågatatattvasaµgraha. Vaidya, p. 304, l. eight f. 166 The Origins of Oµ Ma¶ipadme H£µ sixty three. Vaidya, p. 304, l. 16f. sixty four. Vaidya, p. 275, l. 23ff. sixty five. Vaidya, p. 281, ll. 24–32. sixty six. Vaidya, p. 281, l. 27f. sixty seven. Vaidya, p. 281,.