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Oṃ maṇi padme hūṃ[1] (Sanskrit: ओं मणिपद्मे हूं, IPA: ) is the six-syllabled Sanskrit mantra particularly associated with the four-armed Shadakshari form of Avalokiteshvara (Tibetan: སྤྱན་རས་གཟིགས་ Chenrezig, Chinese: 觀音 Guanyin, Japanese: 観音（かんのん） Kannon), the bodhisattva of compassion. The first word Om is a sacred syllable found in Indian religions. The word Mani means "jewel" or "bead", Padme meaning the "lotus flower", the Buddhist sacred flower, while Hum represents the spirit of enlightenment.[2][3]
It is commonly carved onto rocks or written on paper which is inserted into prayer wheels. When an individual spins the wheel, it is said that the effect is the same as reciting the mantra as many times as it is duplicated within the wheel.
In English the mantra is variously transliterated, depending on the schools of Buddhism as well as individual teachers.
Most authorities consider maṇipadme to be one compound word rather than two simple words.[4] Sanskrit writing does not have capital letters and this means that capitalisation of transliterated mantras varies from all caps, to initial caps, to no caps. The all-caps rendering is typical of older scholarly works, and Tibetan Sadhana texts.
The first known description of the mantra appears in the Karandavyuha Sutra (Chinese: 佛說大乘莊嚴寶王經 (Taisho Tripitaka 1050);[5] English: Buddha speaks Mahayana Sublime Treasure King Sutra), which is part of certain Mahayana canons such as the Tibetan. In this sutra, Shakyamuni Buddha states, "This is the most beneficial mantra. Even I made this aspiration to all the million Buddhas and subsequently received this teaching from Buddha Amitabha."[6]
Mantras may be interpreted by practitioners in many ways, or even as mere sequences of sound whose effects lie beyond strict meaning.
The middle part of the mantra, maṇipadme, is often interpreted as "jewel in the lotus," Sanskrit maṇí "jewel, gem, cintamani" and the locative of padma "lotus", but according to Donald Lopez it is much more likely that maṇipadme is in fact a vocative, not a locative, addressing a bodhisattva called maṇipadma, "Jewel-Lotus"- an alternate epithet of the bodhisattva Avalokitesvara.[7] It is preceded by the oṃ syllable and followed by the hūṃ syllable, both interjections without linguistic meaning.
Lopez also notes that the majority of Tibetan Buddhist texts have regarded the translation of the mantra as secondary, focusing instead on the correspondence of the six syllables of the mantra to various other groupings of six in the Buddhist tradition.[8] For example, in the Chenrezig Sadhana, Tsangsar Tulku Rinpoche expands upon the mantra's meaning, taking its six syllables to represent the purification of the six realms of existence:[9]
Thoughts to be had whilst chanting transcribed in simplification keeping essence:
Being and non-beings proliferate loving compassion and indivisible intelligent equanimity; Om Mani Padme Hum.
That is the natural ubiquitous pervasive force of consciousness. These frequencies are in the Sanskrit tongue, act as a harmonic sound resonance against blocking energy, or sleeping energy. Plants reflect this action as well because of the phonetic strength of vibration that is stimulated by natural pronunciation.
As Bucknell et al. (1986, p. 15.) say, the complete Avalokiteshvara Mantra includes a final hrīḥ (Sanskrit: ह्रीः, IPA: ), which is iconographically depicted in the central space of the syllabic mandala as seen in the ceiling decoration of the Potala Palace.[12] The full mantra in Tibetan is thus: ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ་ཧྲཱིཿ The hrīḥ is not always vocalized audibly and may be resonated "internally" or "secretly" through intentionality.
The first known citation of the mantra occurs in the Karandavyuha Sutra, published in the 11th century, which appears in the Chinese Buddhist canon.[5] Some Buddhist scholars, however, argue that the mantra as practiced in Tibetan Buddhism was based on the Sadhanamala, a collection of sadhana published in the 12th century.[13]
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