061-067 Regarding chanting spells

061 Regarding Chanting Mantras (1)

How to chant mantras?

Disciple asks: Venerable Master, how should I chant mantras appropriately? Is it better to chant quickly or slowly?

Venerable Master Bao replies: Neither too fast nor too slow.

It shouldn’t be too fast, nor should it be as slow as our usual chanting during group practice. Chanting slowly is fine for group practice, but when chanting mantras individually, you shouldn’t skip words or add extra words; you must avoid these mistakes.

062 Regarding Chanting Mantras (2)

Should I dedicate the merit after completing daily practice, chanting sutras or mantras?

Disciple asks: Venerable Master, generally, after completing daily practice, chanting sutras or mantras, should I dedicate the merit?

Venerable Master Bao replies: There are three things you shouldn’t forget when doing your daily practice:

1. The goal of your practice must be clear. First, don’t forget refuge and generating bodhicitta. Generating bodhicitta shouldn’t wait until you have the ability; even if you lack the ability now, make the vow, “When I attain perfect enlightenment under the Bodhi tree, may my vows be fulfilled.” Do what you can now, starting small and gradually expanding to benefit all sentient beings in the future.
2. Practice with concentration, skill, and method. The skill is to be determined and focused on your practice; the length of time is not important. Also, contemplate impermanence before practicing; this will help you concentrate better.
3. Dedicate the merit of your good deeds. Don’t forget these three points.

063 Regarding Chanting Mantras (3)

Do I need to understand the meaning when chanting mantras?

Disciple asks: Venerable Master, when chanting mantras, do I need to understand their meaning?

Venerable Master Bao replies: You don’t necessarily need to understand the meaning. After receiving oral transmission and empowerment, you can chant. For example, everyone chants Amitabha Buddha, but they don’t know its true meaning. Chanting is done with faith, through the accumulation of continuous good thoughts, to inspire inner goodness or the manifestation of Buddha-nature.

Our negative karma is accumulated little by little, and purifying karmic obstacles also happens gradually and continuously.

064 Regarding Chanting Mantras (4)

When chanting mantras and sutras daily, should there be a specific number or time?

Disciple asks: Venerable Master, when chanting mantras and sutras daily, should there be a specific number or time? Venerable Master Bao replied: The purpose of setting a specific number or time is to prevent laziness and idleness.

When the number is small, auspicious numbers such as three, seven, twenty-one, forty-nine, fifty-one, and one hundred and eight are generally used; for larger numbers, any number is acceptable or can be determined as needed.

065 Regarding Mantra Recitation (5)

What kind of visualization should be done when reciting the Guru Rinpoche mantra?

Disciple asked: Venerable Master, what kind of visualization should be done when reciting the Guru Rinpoche mantra?

Venerable Master Bao replied: There is a very simple way of visualization, which can be cultivated when practicing any deity or any Buddha.

This is what we call an external prayer visualization method, or a visualization method that accompanies prayer. It’s the same for any Buddha or Bodhisattva. First, visualize in the empty space in front of you, and in front of the deity, you should repent, prostrate and repent, etc., then take refuge, generate bodhicitta, and then perform the seven-branch purification offering, or the eight-branch offering (the eight-branch offering includes taking refuge and generating bodhicitta), and then begin reciting the mantra.

When reciting the mantra, the Buddha or Bodhisattva’s eyebrows, throat, and heart respectively emit white, red, and blue light, which merges into your body. Then, while praying and reciting, make vows while reciting, repent while reciting, and contemplate the merits of the Buddhas and Bodhisattvas while reciting. There is no specific order; any order is fine. You can repent first, then contemplate the merits of the Buddhas and Bodhisattvas, or repent again, contemplate your own shortcomings while reciting, then pray, hoping for blessings, or recite in the way of generating bodhicitta, praying that all sentient beings may be liberated from suffering and attain nirvana. Pray repeatedly, feel the suffering of sentient beings, and recite for the sake of sentient beings, and then make a dedication.

This is the simplest method of practice. It can be said that this method can be used for every deity and every Buddha and Bodhisattva.

066 Regarding Mantra Recitation (6)

Is it only considered complete after completing 100,000 recitations of the Guru Rinpoche mantra during a retreat?

Disciple asked: Venerable Master, during a seven-day retreat, is it only considered complete after completing 100,000 recitations of the Guru Rinpoche mantra? Venerable Master Bao replied: This is about completing the mantra recitation. Reciting it 111,111 times would be even better.

More is even better; good deeds should be done abundantly. There’s no problem with doing more good deeds, but evil deeds should not be done in excess. Therefore, we say, the more good deeds, the better; the greater the number, the better.

If you have spare time, meditate more, merging with Guru Rinpoche and your own mind, focusing on Guru Rinpoche’s form, and meditating frequently.

067 Regarding Mantra Recitation (7)

Can the Dharma text be recited in Chinese?

Disciple asked: Venerable Master, many elderly practitioners feel that Vajrayana Buddhism is very profound, but they don’t understand Tibetan, and the rituals contain many visualizations… Therefore, can the Dharma text be recited in Chinese? They like to recite mantras, but they used to recite Amitabha Buddha’s name, and now they’ve switched to Guru Rinpoche. They are wondering who will guide them at the time of death?

Venerable Master Bao replied: Excellent question.

First, it’s normal to have language barriers when learning Tibetan Buddhism Vajrayana, but the true essence of Buddhism is not entirely in language. Language is a tool to help you understand. Many Vajrayana rituals are in Tibetan and difficult to understand. During group practice, reciting the Tibetan sounds is fine; it doesn’t matter if you don’t understand the meaning. Reciting the ritual with a devout heart towards the Dharma practice and the deity is perfectly fine. Why? Many people recite the Great Compassion Mantra, but do they understand the content? It’s hard to say; very few understand it, but many have experienced positive results. Therefore, Buddhism is not about language, but about sincerity. With sincerity, even without understanding, one can still attain realization.

Second, can it be recited in Chinese? Yes, it can. Many Vajrayana rituals contain descriptions of the deity’s form. The purpose is to cultivate pure perception and a clearer understanding and visualization by reciting the deity’s form, the mandala from the outside to the inside, etc.

Even if you can’t visualize, reciting these sentences will still give you a somewhat abstract understanding and impression. Much of the ritual recitation is for visualization, so reciting in Chinese is fine. Previously, at the Great Awakening Temple in India, I saw a letter from Dudjom Rinpoche to Venerable Wuqian regarding translation, in which he wrote: “Some blessing verses are better recited in Tibetan, while others, especially the visualization parts, are better recited in Chinese.”

The blessings of accomplished masters carry the power of the truth of language. For example, Guru Rinpoche’s Seven-Line Prayer was personally translated into Tibetan by Guru Rinpoche himself, and its content is extensive and has multiple meanings. Reciting this in Tibetan is good, but for other parts such as refuge, bodhicitta, offerings, visualization, praise, and repentance, it’s better to recite in Chinese so that you understand the meaning and feel the connection. A small portion should be recited in Tibetan, but the majority should be in Chinese. Therefore, there is no problem reciting the Four Preliminary Practices in Chinese.

Third, at the time of death, bodhisattvas from all directions will come to guide you; there is no problem. Generally, Guru Rinpoche, Avalokiteshvara, and Tara are all different manifestations of Amitabha Buddha. In Tantric Buddhism, the Five Buddha Families are often mentioned, and all Buddhas and Bodhisattvas are included within these five families.

The principal deity of the Lotus Family is Amitabha Buddha. All Buddhas and Bodhisattvas in this family are manifestations of Amitabha Buddha. Therefore, it doesn’t matter which one you recite; Amitabha Buddha will guide you to the Pure Land in a form familiar to you (whether it’s Guru Rinpoche, Avalokiteshvara, etc.).

061 Regarding Mantra Recitation (1)

How to recite mantras?

Disciple asks: Venerable Master, how is it best to recite mantras? Is it better to recite quickly or slowly?

Venerable Master’s answer: Neither too fast nor too slow.

It shouldn’t be too fast, nor should it be as slow as our usual chanting. Chanting is fine for group practice, but when reciting mantras individually, you shouldn’t skip words or add extra words; you must avoid these mistakes.

062 Regarding Mantra Recitation (2)

Should I dedicate the merit after completing daily practice, reciting sutras or mantras?

Disciple asks: Venerable Master, generally, after completing daily practice, reciting sutras or mantras, should I dedicate the merit?

Venerable Master’s answer: When doing daily practice, there are three things you shouldn’t forget:

1. The goal of the practice must be clear; first and foremost, do not forget refuge and bodhicitta. Cultivating the Bodhi mind is not something to be done only when one has the ability; even though our abilities are insufficient now, we should make the vow, “When I attain perfect enlightenment under the Bodhi tree, may my vows be fulfilled.” Do what you can now, starting small and gradually expanding to benefit all sentient beings in the future.
2. Practice the Dharma with concentration, skill, and method. The technique is to resolve to concentrate on your practice; the length of time is not important. Furthermore, contemplate impermanence before practicing the Dharma, which will help you concentrate better afterward.
3. Dedicate the merits of good deeds. Do not forget these three points.

063 Regarding Mantra Recitation (3)

Is it necessary to understand the meaning when reciting mantras?

Disciple asks: Venerable Master, is it necessary to understand the meaning when reciting mantras?

Venerable Master Bao replies: It is not necessary to understand the meaning. After receiving oral transmission and empowerment, you can recite them. For example, everyone often recites Amitabha Buddha, but they don’t know its true meaning. Recitation is done with faith, through the accumulation of continuous virtuous thoughts, and with the purpose of inspiring inner virtuous thoughts or manifesting the Buddha-nature.

Our negative karma is accumulated little by little, and purifying karmic obstacles is also done gradually and continuously.

064 Regarding Mantra Recitation (4)

Should there be a specific number or time for daily mantra recitation and sutra chanting?

Disciple asks: Venerable Master, should there be a specific number or time for daily mantra recitation and sutra chanting?

Venerable Master Bao replies: The purpose of setting a number or time is to prevent laziness and negligence.

For small numbers, auspicious numbers such as three, seven, twenty-one, forty-nine, fifty-one, and one hundred and eight are generally used; for larger numbers, any number is acceptable or according to need.

065 Regarding Mantra Recitation (5)

What kind of visualization should be done when reciting the Guru Rinpoche mantra?

Disciple asks: Venerable Master, what kind of visualization should be done when reciting the Guru Rinpoche mantra?

Venerable Master Bao replies: There are very simple ways of visualization, which can be cultivated when practicing any deity or any Buddha. This is what we call an external supplication meditation practice, or a meditation practice combined with supplication. It’s the same for any Buddha or Bodhisattva. First, visualize the Buddha or Bodhisattva in the empty space in front of you, and then repent and prostrate before them… and so on. Then take refuge, generate bodhicitta, and then perform the seven-branch purification offering, or the eight-branch offering (the eight-branch offering includes taking refuge and generating bodhicitta), and then begin reciting the mantra.

While reciting the mantra, visualize white, red, and blue light emanating from the Buddha or Bodhisattva’s brow, throat, and heart, respectively, and merging into your body. Recite while supplicating, while making vows, while repenting, and while contemplating the merits of the Buddhas and Bodhisattvas. There’s no specific order; any order is fine. You can repent first, then contemplate the merits of the Buddhas and Bodhisattvas, or repent again, contemplating your own faults while reciting, then pray for blessings, or recite in a way that generates bodhicitta, supplicating them to bless all sentient beings to be freed from suffering and attain nirvana. Repeatedly supplicate, feel the suffering of sentient beings, and recite while praying for them, and then dedicate the merit.

This is the simplest method of practice. It can be said that this method can be used for every deity, every Buddha and Bodhisattva.

066 Regarding Mantra Recitation (6)

Is completing 100,000 Guru Rinpoche mantras necessary for a successful retreat?

Disciple asks: Venerable Master, during a seven-day retreat, is completing 100,000 Guru Rinpoche mantras considered a successful completion?

Venerable Master replies: That’s the completion of the mantra count; 111,111 repetitions would be even better.

More is even better; good deeds should be done abundantly. More is not a problem, but evil deeds should not be done in excess. Therefore, we say, the more good deeds, the better; the greater the number, the better.

If there is extra time, meditate more, merging with Guru Rinpoche and your own mind, focusing on Guru Rinpoche’s form, and meditating more.

067 Regarding Mantra Recitation (7)

Can the Dharma text be recited in Chinese? A disciple asked: Venerable Master, many elderly practitioners feel that Vajrayana Buddhism is very profound, but they don’t understand Tibetan, and the rituals involve many visualizations… Therefore, they would like to know if they can recite the texts in Chinese? They enjoy reciting mantras, but previously they recited Amitabha Buddha’s name, and now they’ve switched to reciting Guru Rinpoche’s mantra. They are wondering who will guide them at the time of death?

Venerable Master’s answer: Excellent questions.

First, it’s normal to have language barriers when learning Tibetan Vajrayana Buddhism, but the true essence of Dharma is not entirely dependent on language. Language is a tool to help you understand. Many Vajrayana rituals are in Tibetan and difficult to understand. During group practice, reciting the Tibetan sounds is fine, even if you don’t understand the meaning. Reciting the rituals with a sincere heart towards the Dharma and the deity you are practicing is perfectly acceptable. Why? Many people recite the Great Compassion Mantra, but do they understand its meaning? Very few do, but many experience positive results. Therefore, Dharma is not about language; it’s about sincerity. With sincerity, even without understanding, you can still connect with the Dharma.

Second, can you recite in Chinese? Yes, you can. Many Vajrayana rituals contain descriptions of the deity’s form. The purpose is to cultivate pure perception and a clearer understanding and visualization by reciting the descriptions of the deity’s form, the mandala from the outside in, etc.

Even if you can’t visualize, reciting these sentences will still give you a somewhat abstract understanding and impression. Much of the ritual recitation is for the purpose of visualization, so reciting in Chinese is perfectly fine.

Previously, at the Great Awakening Temple in India, I saw a letter from Dudjom Rinpoche to Venerable Wuqian regarding translation, in which he wrote: “Some blessing phrases are better recited in Tibetan, while others, especially the visualization parts, are better recited in Chinese.”

The blessings of accomplished masters carry the power of the truth of speech. For example, Guru Rinpoche’s Seven-Line Prayer was personally translated into Tibetan by Guru Rinpoche himself, and it has a broad range of meanings. Reciting this in Tibetan is best. However, for other parts such as refuge, bodhicitta, offerings, visualization, praise, and repentance, reciting in Chinese is better, as understanding the meaning leads to a deeper connection. A small portion can be recited in Tibetan, but the majority should be in Chinese. Therefore, reciting the Four Preliminary Practices in Chinese is perfectly acceptable. Third, at the time of death, bodhisattvas from throughout the universe will come to guide you; there’s no problem with that. Generally, Padmasambhava, Avalokiteshvara, and Tara are all different manifestations of Amitabha Buddha. In Vajrayana Buddhism, the Five Buddha Families are often mentioned, and all Buddhas and Bodhisattvas are categorized within these five families.

The principal deity of the Lotus Family is Amitabha Buddha. All Buddhas and Bodhisattvas in this family are manifestations of Amitabha Buddha. Therefore, it doesn’t matter which one you invoke; Amitabha Buddha will appear in a form familiar to you (whether it’s Padmasambhava, Avalokiteshvara, etc.) to guide you to the Pure Land.