Chenrezig Mantra (Audio and Unedited Transcripts)

By Kyabje Lama Zopa Rinpoche
Singapore, January 1993. (Archive #899)

Lama Zopa Rinpoche explained the meaning and the benefits of reciting OM MANI PADME HUM, at these teachings in Singapore in January 1993. Karma and purification are also taught, and an oral transmission of the long Chenrezig mantra is included. 

Click on the link above to listen to or download these teachings.

Karma: Motivation and Results

The purpose of our life is to free all the sentient beings from all the sufferings and to cause happiness to all the sentient beings, especially to lead peerless happiness, the full enlightenment, so that is the ultimate goal of our life, the purpose of our living.

So for that purpose, then, to be perfectly qualified to free all sentient beings from all the sufferings and to lead to highest happiness, the full enlightenment, then first one must achieve the state of omniscient mind. Then for that reason one must actualize the path to enlightenment, okay. So therefore I'm going to listen to this teaching, I'm going to listen the profound holy Dharma.

The oral transmission of the Compassion Buddha's mantra, that which contains all the teachings taught by Buddha, 84,000 the whole Dharma that taught by Buddha, the Lesser Vehicle teaching, Mahayana the Paramitayana teaching, Mahayana the Vajrayana teaching, the Compassion Buddha's mantra OM MANI PADME HUM, which contains all these teachings, okay, the oral transmission of this, I'm going to take oral transmission of this and the commentary of this.

So first, going to mention a little bit on karma, then we have stronger feeling to practice Dharma, more we understand karma, then more inspiration we have to practice Dharma, more inspiration to practice meditation, to do meditation, recitation of mantra, more with good heart, with a pure mind.

So now what is karma? Karma is action, what action, but what is it? What it is, is, there are fifty-one mental factors, there are six principal consciousnesses, then other than that there are fifty-one mental factors. Among these there are five, I think probably it is translated ever-present mental factors, five ever-present mental factors. So what they are, are feeling, contact, comprehension, intention, then I've forgotten, I've forgotten one. The last one I’ve forgotten, it’s gone . Anyway, we mention that. The last one I left in Nepal .

But I think it’s , maybe I left in India, maybe half in Nepal and half in India . Anyway, one is I think recognition, recognition or cognition? So one is cognition. Somehow I found it .

So among the fifty-one mental factors, so there's is five group, ever-present mental factors, there are five like this. So the Tibetan term is sempa. So, the intention, the meaning of that is, like a magnet that, if there's a needle or some iron, the magnet pulls it, makes it to move, makes it to bring where the magnet is. So like that, the intention, sempa, this makes, this causes the principal consciousness to focus on the object; to focus on the object, that is the function of the sempa, the intention.

So the sempa, the intention is something which gives job, is giving job to the principal consciousness . So what is karma? Action. What is exactly, what phenomena it is that is sempa, this mental factor, the intention?

So, these mental factors, they abide around the principal consciousness, being in the five ways similarity, that, similarity with the object, the object what the mind focuses, so these mental factors focus the same object as the principal consciousness, so similarity in the object, similarity in aspect, similarity in time, then element, similarity in the element. So like this, these mental factors function, being ever-present with the principal consciousness.

The fifth one, there are five similarities, the fifth one might be the essence.

So now, so the karma, the action that which is the mental factor, the intention, sempa. So now there are two types. There are two types in regard this karma, this intention, the action of the principal consciousness and the action of the, the intended action. So two things, so two types of action, karma.

The first one, the action of the principal consciousness, that one is motivation before we act, before we do the action. Like before we meditate, the motivation before we meditate, the motivation before doing the business, before eating, before sleeping, before listening to Dharma, before talking, motivation before the action.

The intended action is motivation which follows with the action, motivation during the action, means motivation which accompanies with the action. So, the action of the principal consciousness that is the motivation of cause. The intended action that is the motivation of time, time means while action is done, the motivation that which accompanies with the action, while the action is done, there is a motivation, so, that is the motivation of time and that is also the intended action.

So when we, for example, when we recite mantra, when we read sadhana or even the common action, walking, sitting, sleeping, eating, so forth, these, so there is a action of principal consciousness, the motivation of cause, and there is the motivation of time, the intended action. So therefore, the best thing, that is, the most perfect, the best thing is, not only the motivation of cause before we do the act, not only the motivation of cause become virtue but during even the act, while we are doing the action, the motivation which accompanies that also to be virtue. So that makes very powerful, the powerful good karma.

So therefore now, we have to analyze what is, which motivation makes the action virtue, whether the motivation of cause or the motivation of time, while we are doing the act, while we are doing the sadhana, reciting mantra, the motivation during that time or the motivation before, the motivation of cause. Which motivation makes our action of reciting mantra, doing sadhana, or walking, eating, sleeping, so forth, what makes it virtue? So we have to analyze, we have to check.

So before we do sadhana, before we recite mantra or sadhana, at the beginning when we make charity to others, there can be positive motivation, the motivation of cause, the action of the principal consciousness, let's say we try to generate a positive thought, virtuous thought. But during the act, while we are engaged in making charity, while we are reciting mantra, doing sadhana, walking, sitting, sleeping, so, during those times, during the motivation of time, if that become non-virtue, if that is non-virtue, then what happens with the action? And if the motivation of cause, if that is non-virtue, but the motivation of time, if it is virtue, then what happens, then what happens with our action? So should analyze.

So, which is the one that which has the power to decide the action, which one has the power to make the action become virtue? The motivation before you do the act or while you are doing the act, the action, the motivation of time? Which is the one that will transform the action into virtue? We have to think about that.

So they can be different. Sometimes the beginning motivation can be non-virtue, while you are doing the work, there can be virtuous motivation, positive motivation. So like that also.

So, the karma, action, intention, there are two types, before you do the act, the motivation before you do the act, then the motivation, the intention during the time of the act.

So, now that, as it is mentioned in the Bodhicaryavatara by great bodhisattva Shantideva, great pandit, highly attained, Shantideva, the great saint, Shantideva: “If one doesn't know the secrecy of the mind, even one wishes for happiness and, even one wishes to achieve happiness and to stop, cease the suffering, but those sentient beings without meaning wander in the samsara.” So those who do not realize the secrecy of the mind, but even they wish to achieve happiness and to cease suffering, to stop the suffering, but without meaning they wander in the samsara, in the six realms.

So after this Shantideva advises, the great bodhisattva Shantideva advises to watch the mind and protect the mind.

Also Buddha explained in the sutra teaching, All the existence, like the condition, everything depends on the intention. That means, so everything depends on the karma, everything depends on the intention, so the hell, the enlightenment, all came from mind. It depends, it came from one's own intention. Hell came from one's own mind, the negative intention. The enlightenment came from one's own mind, the peerless happiness, the full enlightenment came from one's own mind, positive intention, the same thing, samsara and nirvana. The samsara, the suffering realm, came from one's own intention, negative intention. The nirvana, the sorrowless state, also came from intention, the positive intention. So everything came from the mind, happiness, suffering, everything come from the mind, there's no happiness, suffering coming from outside.

So I just mention a few, that all our problems came from our mind. All our problems came from our negative intention, our mind, negative intention, negative karma, negative intention, that which is negative karma.

So for example, the killing, stealing, sexual misconduct, what makes them to become negative karma? There's no inherently existent negative karma, there's no negative karma, there's no independent negative karma. So negative karma exists by, these actions become negative karma by depending on cause and conditions. So first there's self-cherishing thought, then motivation, the self-cherishing thought, then, there's motivation, the anger, the attachment clinging to this life, that which is non-virtuous thought. Then there's also motivation ignorance. So, so the action, killing, stealing, sexual misconduct, becomes non-virtue, it becomes non-virtue by these non-virtuous motivations.

So, the complete action of, the complete negative karma, action, of killing has four suffering results. That one is, the first one is ripening aspect result, rebirth in the hell, hungry ghost, animal, experiencing those realm sufferings. And then three sufferings what one experiences in the, after one, when one is born in human realm, then three types of suffering results that one experiences. For example, the possessed result is to do with the place. So the food and drink, the place where one lives, the country, the place where one lives, then the food and drink, medicines, the fruit, the crops, they have very little protein, not so much power, very little protein and even if you eat the food, difficult to digest, you can't, you are unable to digest the food. So, many people have digestion problems. I meet many people having digestion problems. So we have to recognize the cause of that, we have to recognize the cause, the karma, the inner cause, not the outside, outside condition is one thing, but what we have to really know is the main cause, which is the karma, which is the main cause, the inner cause, the karma, so that is the result of the negative karma of killing. There are four suffering results, so the possessed result, that one. So, even if one eat food but unable to digest and then the food what we eat becomes the cause of disease. Even you have karma to live long but those, but by eating food, then it become condition for untimely death. Even you have karma to live longer but then they become condition for untimely death, so like this.