Reciting Om Mani Padme Hum with a Mala of 108 Beads

Om mani padme hum is the six-syllable mantra of Avalokiteśvara (Tibetan Chenrezig), the bodhisattva of compassion. It is the most widely recited prayer in the Tibetan world, carved on stones, spun in prayer wheels and murmured by laypeople and monks alike through the day. Reciting it with a mala, a string of 108 beads, is an open devotional practice that does not require initiation. Buddhists regard it as a way to cultivate compassion and to send blessing to all beings.

How to do it§

1. Settle. Sit comfortably on a cushion or chair with a straight back, in a quiet place. If you have an image of Avalokiteśvara, place it in front of you at or above eye level. A small lamp may be lit as an offering.
2. Take refuge and set the motivation. Tibetan practice begins by turning the mind towards the Buddha, the Dharma and the Saṅgha, and by resolving to practise for the benefit of all beings. In your own words you might think: "May this recitation help to free every living being from suffering."
3. Hold the mala. Hold it in the left hand, draped over the fingers, starting at the first bead next to the large "guru" bead. Tibetans traditionally move the beads towards themselves with the thumb, one bead for each recitation.
4. Recite. Say the mantra once for each bead: Om mani padme hum. Tibetans pronounce it Om mani peme hung. It may be spoken aloud, whispered or recited silently; a soft murmur is traditional. Keep an even, unhurried rhythm.
5. Bring the mind back. As you recite, you may visualise Avalokiteśvara, white and serene, with light streaming out to all beings; or simply rest attention on the sound and on a feeling of warmth towards others. When the mind wanders, return it gently.
6. Do not cross the guru bead. When you reach the guru bead after 108 repetitions, do not pass over it. Turn the mala around and begin the next round in the other direction. Traditional practice often counts 100 of each 108 as "complete", the extra eight making up for errors.
7. Dedicate the merit. At the end, sit quietly for a moment and dedicate whatever good has come from the practice to the welfare of all beings. This dedication is considered as important as the recitation itself.
8. Care for the mala. Keep it in a clean pouch or on the shrine, not on the floor or in a bathroom.

Origins and history§

The mantra first appears in the Kāraṇḍavyūha Sūtra, an Indian Mahāyāna scripture usually dated to the late fourth or early fifth century CE and probably composed in Kashmir. There it is praised as the "six-syllable great knowledge" (ṣaḍakṣarī mahāvidyā), hard to obtain and of immeasurable power. The sūtra presents Avalokiteśvara as a cosmic saviour who enters every realm of existence to rescue beings. Alexander Studholme's study of the text shows how it shaped the later cult of the mantra.

The sūtra was translated into Tibetan early, and as devotion to Avalokiteśvara grew he came to be regarded as Tibet's special protector. The Dalai Lamas are held to be his emanations. From the twelfth century onward the mantra spread through every level of Tibetan society. Later Tibetan commentaries link each syllable to one of the six realms of rebirth or to the six perfections.

The popular Western translation "the jewel in the lotus" is now regarded by many scholars as doubtful. Donald Lopez, in Prisoners of Shangri-La, traces how that reading took hold in nineteenth-century European scholarship. He notes that the grammar may instead address a deity "Maṇipadmā", "she of the jewel-lotus". Tibetan teachers generally stress that the mantra's value lies less in its literal meaning than in the compassion it expresses and in the blessing of the bodhisattva. The 108-bead mala is shared with Hindu tradition; the number is explained in various ways, including the 108 afflictions.

Variations§

Tibetans also "recite" the mantra by turning prayer wheels filled with printed copies, by carving it on mani stones and by printing it on flags. Some lineages add the seed-syllable hrīḥ at the end. In East Asian Buddhism the mantra is known (Chinese Ān mā ní bā mī hōng), though the name of Guanyin is more often recited.

Safety and good sense§

If you light a lamp or candle, place it on a stable, heat-proof surface away from cloth and paper, and never leave it burning unattended. Mantra recitation is a contemplative and devotional practice; it can support wellbeing but is not a replacement for medical or psychological care.

Sources and further reading§

• The Origins of Om Manipadme Hum: A Study of the Karandavyuha Sutra — Alexander Studholme, 2002
• Prisoners of Shangri-La: Tibetan Buddhism and the West — Donald S. Lopez Jr., 1998
• Introduction to Tibetan Buddhism — John Powers, 1995
• Foundations of Tibetan Mysticism — Lama Anagarika Govinda, 1959
• Buddhist Scriptures — Donald S. Lopez Jr. (ed.), 2004