dharma

Amitabha Mantra | Om Ami Dewa Hrih

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Amitabha (Boundless/Infinite Light) is an important figure found in the Mahayana and Vajrayana schools of Buddhism, with his function varying differently between the two.

In the Mahayana schools, especially the Pure Land school, Amitabha is venerated as a fully enlightened Buddha and his realm Sukhavati (a place ideal to practice the Dharma) is aspired after death. This isn’t a permanent heaven, but rather a flawless realm for one to continue practice and achieve enlightenment in.

In Vajrayana, Amitabha is a Dhyani (meditation/wisdom) Buddha and is the head of the Lotus (Padma) family, associated with the direction of the West, the same direction of his heavenly realm Sukhavati. He is responsible for the transformation of desire and attachment into discerning wisdom. He is also invoked in the practice of Phowa meaning “transfer of consciousness.” However, when practiced in accordance with long-life rituals, he appears as Amitayus (Buddha of Infinite Life), a sambhogakaya (enjoyment body) form of Amitabha.

Amitabha usually appears as a red Buddha in meditation posture, adorned with Dharma robes and holding a begging bowl with both hands. The meditator is to visualize oneself as a bodhisattva, white in color, with Amitabha, the Bhagavat, in front. Through his sadhana, one eventually dissolves the barrier between Amitabha and oneself, becoming the very essence of “lucidity and emptiness.”

Om Ami Dewa Hri

Front Image Link: https://www.himalayanart.org/items/24733/images/primary#-617,-1000,1381,0

Back Image Link: https://www.himalayanart.org/items/77019/images/primary#-1434,-2204,2971,0

Triratna (Triple Gem) Mantra

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The Sanskrit Triratna (Triple Gem/Three Gems) mantra is a universal refuge prayer for all Buddhists, sung in all schools of Buddhism from the Theravada to the Mahayana and Vajrayana. The mantra proclaims the following:

“I go for refuge to the Buddha,

I go for refuge to the Dharma,

I go for refuge to the Sangha.”

Refuge in the Buddha means to acknowledge the omniscient and unshakable nature that the Buddha represents, and to aspire to acquire that state. Refuge in the Dharma means to accept the authority of the teachings and to follow them diligently as a road map to enlightenment. Refuge in the Sangha means to find solace and inspiration in spiritual friends, teachers, and community.

This is a basic interpretation of the mantra as generally understood by most practicing Buddhists. However, as one gains deeper meditative insight, one’s guru will reveal further interpretation, depending on the school one involves themselves in.

Sanskrit:

Buddhaṃ śaraṇaṃ gacchāmi.

Dharmaṃ śaraṇaṃ gacchāmi.

Saṃghaṃ śaraṇaṃ gacchāmi

Pali:

Buddham saraṇaṁ gacchāmi

Dhammaṁ saraṇaṁ gacchāmi

Saṅghaṁ saraṇaṁ gacchāmi

Image link: https://www.himalayanart.org/items/61240

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Chaturbhuja (Four-Armed) Mahakala

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Om Mahakala Hum Phat

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Mahakala, black in color and fearsome in appearance, represents spiritual activity beyond our comprehension; the true consciousness that is unseen. His name means “Beyond Time/Great Black One” because he is all pervasive and unmanifested in material form, free of the shackles of tangibility. As a presence beyond matter, he remains untouched by Samsara, residing in the very fabric of space (consciousness) that permeates the entirety of the cosmos. Mahakala, like all Yidam (Ishtadevata) deities, represents the Vajra mind, fixed and indestructible; the primordial state of sentient awareness. Surrounded by the flames of wisdom, he is beyond the reach of times’ destruction. Mahakala is the foundation of conscious reality; a force of gravity that pulls beings towards the practice and service of the Dharma.

“…Such undeluded energy, like a windblown fire, can burn away the dross.
Mahakala has strong legs and Mahakala has sure feet;
They are well able to trample down demonic thoughts and deeds!…”

Dharma Practice

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“Think of the simplest thing you do, such as making a cup of tea. You know that in order to do something as easy and simple as making a cup of tea, you must acquire all the necessary conditions and ingredients. You need a source of heat and you need a source of water. You need a container in which to boil the water, you need tea leaves, and you need a cup to drink the tea in. If you do not have those things, you cannot make tea. When it comes to making tea, we take all of these things for granted. We think of it as a very simple process. Yet somehow when it comes to the practice of Dharma, we are unwilling to go through the process of accumulating what is necessary. 

Furthermore, when you make tea you have to know what your are doing. You have to know how to use the stove. If you do not know what you are doing, you are going to burn your house down. When it comes to practicing Dharma, you think that you do not need to know what you are doing; you do not need to know anything, and you do not need to study. This is incorrect.”

-MD Vol. 3 (The Dispelling of Impediments or Obstructions) 

It is important that we approach our practice in this simple and straight forward way, making sure to acquire and assemble all of the ingredients of a practice (physically and mentally) before attempting to accomplish it. If we expect fruition of a practice without doing any preliminaries to ensure our accomplishment, we will likely fail and discontinue, or worse, lose our faith altogether. Be diligent and disciplined with your routine, take things step by step. Don’t be afraid to ask for help or advice from those who embody the qualities you want to develop or achieve. This is crucial on our path towards awakening. 

May all beings be liberated.