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2017年12月01日
The Wish Fulfilling Avalokitesvara Mantra
The Wish Fulfilling Avalokitesvara Mantra
The Wish Fulfilling Avalokitesvara Mantra
https://youtu.be/s6w4ACMYwWs
Encontro da Paz
2012/05/12 に公開
Cintamani Chakra Avalokiteshvara is a wish-fulfilling form of Avalokitesvara. He holds the Cintamani (Wish-Fulfilling Jewel) near his heart.
namo ratnatrayāya
nama āryāvalokiteśvarāya bodhisattvāya mahāsattvāya mahākāruṇikāya
tadyathā
oṁ cakravartti cintāmaṇi mahāpadme ruru tiṣṭha jvala ākarṣāya hūṁ phaṭ svāhā
oṁ padma cintāmaṇi jvala hūṁ
oṁ varada padme hūṁ
Give Praise to the Buddha!
Give Praise to the Dharma!
Give Praise to the Sangha!
Give Praise to the Sovereign of Introspection Bodhisattva Scriptures of the Mahayana, and the Completely Perfect Great Mercifully Hearted One Who Is Distressed for the nieces and nephews of others!
AUM! The Great Wheel King! The Great Mystical Jewel Cintamani!
The Great Red Lotus! Great! Great! Great! Great!
Dwelling in Tusita Heaven in Great Splendor!
Hail and Give Forth Praises!
AUM! The Holy Red Lotus! HUM!
AUM! The Red Lotus and the Mysterious Jewel Cintamani! HUM!
-----------------------------------------------------------------
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" Mantra " ：Wikipedia
https://en.wikipedia.org/wiki/Mantra
A "mantra" (/ˈmæntrə, ˈmɑːn-, ˈmʌn-/ (Sanskrit: मन्त्र);[2]) is a sacred utterance, a numinous sound, a syllable, word or phonemes, or group of words in Sanskrit believed by practitioners to have psychological and spiritual powers.[3][4] Mantra meditation helps to induce an altered state of consciousness.[5] A mantra may or may not have a syntactic structure or literal meaning.[3][6]
The earliest mantras were composed in Vedic Sanskrit by Hindus in India, and are at least 3000 years old.[7] Mantras now exist in various schools of Hinduism, Buddhism, Jainism, and Sikhism.[4][8] In Japanese Shingon tradition, the word Shingon means mantra.[9] Similar hymns, chants, compositions, and concepts are found in Zoroastrianism,[10] Taoism, Christianity, and elsewhere.[3]
The use, structure, function, importance, and types of mantras vary according to the school and philosophy of Hinduism and Buddhism. Mantras serve a central role in tantra.[7][11] In this school, mantras are considered to be a sacred formula and a deeply personal ritual, effective only after initiation. In other schools of Hinduism, Buddhism, Jainism or Sikhism, initiation is not a requirement.[10][12]
Mantras come in many forms, including ṛc (verses from the Rigveda for example) and sāman (musical chants from the Sāmaveda for example).[3][7] They are typically melodic, mathematically structured meters, believed to be resonant with numinous qualities. At its simplest, the word ॐ (Aum, Om) serves as a mantra. In more sophisticated forms, mantras are melodic phrases with spiritual interpretations such as a human longing for truth, reality, light, immortality, peace, love, knowledge, and action.[3][12] Some mantras have no literal meaning, yet are musically uplifting and spiritually meaningful.[7]
Etymology and origins
The Sanskrit word mantra- (m.; also n. mantram) consists of the root man- "to think" (also in manas "mind") and the suffix -tra, designating tools or r instruments, hence a literal translation would be "instrument of thought".[13][14]
Scholars[3][7] consider mantras to be older than 1000 BC. By the middle Vedic period－1000 BC to 500 BC－claims Frits Staal, mantras in Hinduism had developed into a blend of art and science.[7]
The Chinese translation is zhenyan 眞言, 真言, literally "true words", the Japanese on'yomi reading of the Chinese being shingon (which is also used as the proper name for the prominent esoteric Shingon sect).
According to Bernfried Schlerath, the concept of sātyas mantras is found in Indo-Iranian Yasna 31.6 and the Rigveda, where it is considered structured thought in conformity with the reality or poetic (religious) formulas associated with inherent fulfillment.[15]
Mantras are neither unique to Hinduism nor other Indian religions such as Buddhism; similar creative constructs developed in Asian and Western traditions as well.[7] Mantras, suggests Frits Staal, may be older than language.
Definition
There is no generally accepted definition of mantra.[16]
Renou has defined mantra as a thought.[17] Mantras are structured formulae of thoughts, claims Silburn.[18] Farquhar concludes that mantras are a religious thought, prayer, sacred utterance, but also believed to be a spell or weapon of supernatural power.[19] Zimmer defines mantra as a verbal instrument to produce something in one’s mind.[20] Bharati defines mantra, in the context of the Tantric school of Hinduism, to be a combination of mixed genuine and quasi-morphemes arranged in conventional patterns, based on codified esoteric traditions, passed on from a guru to a disciple through prescribed initiation.[21]
Jan Gonda, a widely cited scholar on Indian mantras,[22] defines mantra as general name for the verses, formulas or sequence of words in prose which contain praise, are believed to have religious, magical or spiritual efficiency, which are meditated upon, recited, muttered or sung in a ritual, and which are collected in the methodically arranged ancient texts of Hinduism.[23] There is no universally applicable uniform definition of mantra because mantras are used in different religions, and within each religion in different schools of philosophy. In some schools of Hinduism for example, suggests Gonda, a mantra is sakti (power) to the devotee in the form of formulated and expressed thought.[3] Staal clarifies that mantras are not rituals, they are what is recited or chanted during a ritual.[7]
In Oxford Living Dictionary mantra is defined as a word or sound repeated to aid concentration in meditation.[24] Cambridge Dictionary provides two different definitions.[25] The first refers to Hinduism and Buddhism: a word or sound that is believed to have a special spiritual power. The second definition is more general: a word or phrase that is often repeated and expresses a particularly strong belief. For instance, a football team can choose individual words as their own "mantra."
The literal meaning or meaninglessness of mantras
There is a long history of scholarly disagreement on the meaning of mantras and whether they are instruments of mind, as implied by the etymological origin of the word mantra. One school suggests mantras are mostly meaningless sound constructs, while the other holds them to be mostly meaningful linguistic instruments of mind.[12] Both schools agree that mantras have melody and a well designed mathematical precision in their construction and that their influence on the reciter and listener is similar to that is observed in people around the world listening to their beloved music that is devoid of words.[3][7]
Staal[7] presents a non-linguistic view of mantras. He suggests that verse mantras are metered and harmonized to mathematical precision (for example, in the viharanam technique), which resonate, but a lot of them are a hodgepodge of meaningless constructs such as are found in folk music around the world. Staal cautions that there are many mantras that can be translated and do have spiritual meaning and philosophical themes central to Hinduism, but that does not mean all mantras have a literal meaning. He further notes that even when mantras do not have a literal meaning, they do set a tone and ambiance in the ritual as they are recited, and thus have a straightforward and uncontroversial ritualistic meaning.[7] The sounds may lack literal meaning, but they can have an effect. He compares mantras to bird songs, that have the power to communicate, yet do not have a literal meaning.[26] On that saman category of Hindu mantras, which Staal described as resembling the arias of Bach's oratorios and other European classics, he notes that these mantras have musical structure, but they almost always are completely different from anything in the syntax of natural languages. Mantras are literally meaningless, yet musically meaningful to Staal.[27] The saman chant mantras were transmitted, from one Hindu generation to next, verbally for over 1000 years, but never written, and a feat suggests Staal that was made possible by the strict mathematical principles used in constructing the mantras. These saman chant mantras are also mostly meaningless, cannot be literally translated as Sanskrit or any Indian language, but nevertheless are beautiful in their resonant themes, variations, inversions, and distribution.[7] They draw the devotee in. Staal is not the first person to view Hindu mantras in this manner. The ancient Hindu Vedic ritualist Kautsa was one of the earliest scholars to note that mantras are meaningless; their function is phonetic and syntactic, not semantic.[28]
Harvey Alper[29] and others[30] present mantras from the linguistic point view. They admit Staal's observation that many mantras do contain bits and pieces of meaningless jargon, but they question what language or text doesn't. The presence of an abracadabra bit does not necessarily imply the entire work is meaningless. Alper lists numerous mantras that have philosophical themes, moral principles, a call to virtuous life, and even mundane petitions. He suggests that from a set of millions of mantras, the devotee chooses some mantras voluntarily, thus expressing that speaker's intention, and the audience for that mantra is that speaker's chosen spiritual entity. Mantras deploy the language of spiritual expression, they are religious instruments, and that is what matters to the devotee. A mantra creates a feeling in the practicing person. It has an emotive numinous effect, it mesmerizes, it defies expression, and it creates sensations that are by definition private and at the heart of all religions and spiritual phenomena.[3][21][31]
Hinduism
History of Hindu mantras
During the early Vedic period, claims Staal,[7] Vedic poets became fascinated by the inspirational power of poems, metered verses, and music. They referred to them with the root dhi-, which evolved into dhyana (meditation) of Hinduism, and the language used to start and assist this process manifested as a mantra. By the middle vedic period (1000 BC to 500 BC), mantras were derived from all vedic compositions. They included ṛc (verses from Rigveda for example), sāman (musical chants from the Sāmaveda for example), yajus (a muttered formula from the yajurveda for example), and nigada (a loudly spoken yajus). During the Hindu Epics period and after, mantras multiplied in many ways and diversified to meet the needs and passions of various schools of Hinduism. Mantras took a center stage in the Tantric school,[32] which posited that each mantra (bijas) is a deity;[11] it is this distinct school of Hinduism and 'each mantra is a deity' reasoning that led to the perception that some Hindus have tens of millions of gods.
Function and structure of Hindu mantras
One function of mantras is to solemnize and ratify rituals.[33] Each mantra, in Vedic rituals, is coupled with an act. According to Apastamba Srauta Sutra, each ritual act is accompanied by one mantra, unless the Sutra explicitly marks that one act corresponds to several mantras. According to Gonda,[34] and others,[35] there is a connection and rationale between a Vedic mantra and each Vedic ritual act that accompanies it. In these cases, the function of mantras was to be an instrument of ritual efficacy for the priest, and a tool of instruction for a ritual act for others.
Over time, as the Puranas and Epics were composed, the concepts of worship, virtues and spirituality evolved in Hinduism. Religions such as Jainism and Buddhism branched off, and new schools were founded, each continuing to develop and refine its own mantras. In Hinduism, suggests Alper,[36] the function of mantras shifted from the quotidian to redemptive. In other words,[37] in Vedic times, mantras were recited a practical, quotidian goal as intention, such as requesting a deity's help in the discovery of lost cattle, cure of illness, succeeding in competitive sport or journey away from home. The literal translation of Vedic mantras suggests that the function of mantra, in these cases, was to cope with the uncertainties and dilemmas of daily life. In a later period of Hinduism,[38] mantras were recited with a transcendental redemptive goal as intention, such as escape from the cycle of life and rebirth, forgiveness for bad karma, and experiencing a spiritual connection with the god. The function of mantras, in these cases, was to cope with the human condition as a whole. According to Alper,[12] redemptive spiritual mantras opened the door for mantras where every part need not have a literal meaning, but together their resonance and musical quality assisted the transcendental spiritual process. Overall, explains Alper, using Śivasūtra mantras as an example, Hindu mantras have philosophical themes and are metaphorical with social dimension and meaning; in other words, they are a spiritual language and instrument of thought.[38]
According to Staal,[7] Hindu mantras may be spoken aloud, anirukta (not enunciated), upamsu (inaudible), or manasa (not spoken, but recited in the mind). In ritual use, mantras are often silent instruments of meditation.
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" マントラ " ：Wikipedia
https://ja.wikipedia.org/wiki/%E3%83%9E%E3%83%B3%E3%83%88%E3%83%A9
https://en.wikipedia.org/wiki/Mantra
マントラ（मन्त्र Mantra）は、サンスクリットで、本来的には「文字」「言葉」を意味する。真言と漢訳され、大乗仏教、特に密教では仏に対する讃歌や祈りを象徴的に表現した短い言葉を指す。
概要
宗教的には讃歌、祭詞、呪文などを指す。インドではヴェーダ聖典、またはその本文であるサンヒター (saMhitaa) のことをいう。またタントラ教ではシャクティ崇拝の儀礼の際に用いられる祈祷の定型句、ヨーガ学派では音声による修行法を意味する。
密教では、真言を念じて心を統一する真言陀羅尼（しんごんだらに、dharaNii）が重要視された。また、諸仏を象徴した種子（しゅじ）と呼ばれる悉曇文字（しったんもじ、siddaM）も真言の一種といえる。
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The Great Compassion Mantra in Sanskrit
https://youtu.be/Bex9DEBPLkc
HOANG HUNG
2013/02/15 に公開
The Great Compassion Mantra in Sanskrit
The Great Compassion Mantra
The Vast, Great, Perfect, Full, Unimpeded Great Compassion Heart Dharani By The Venerable Master Hsuan Hua
The great mantra of great compassion penetrates heaven and earth.
When you recite the Great Compassion Mantra, the heavens quake and the earth trembles as the mantra penetrates heaven and earth. If you recite it 108 times every day for a thousand days (that's about three years) reciting at the same time everyday without missing a day no matter how busy you are, then the ten kings who are directors in the hells in the courts of Yama are delighted.
Why is it called the "Great Compassion Mantra"?
Because its compassion can relieve living beings of all their sufferings and difficulties. Because it relieves suffering and bestows happiness, it's called the Great Compassion Mantra. The most important, it can cure all illness. No matter what your illness, if you recite the Great Compassion Mantra, you will be cured.
Someone asks, "I recite it. Why haven't I been cured?"
You haven't been cured because your heart is not sincere.
With a sincere heart, you will certainly obtain a response from the mantra.
When you have recited 108 times every day for a thousand days, the ten directions in the courts of Yama will be delighted and all illness will be cured. You will have earned a great deal of merit because for three years: while reciting the mantra, you were not creating offenses, you weren't drinking wine, eating meat, or eating the five pungent plants.
In the hells there is a platform on which stands everything you've ever done--killing, stealing, arson--reliving all those experiences again. But you have no karma, then nothing will show up on the screen. Because you are devoid of karmic obstacles, they hang a sign up in the hells which says, "So and So recites the Great compassion Mantra and has already destroyed his offense-karma."
All ghosts and spirits in the hells must bow down in respect to him if they were meeting the Buddhas of the past, present and future. They protect him as they would the Buddhas and they must inform all other ghosts and spirits not to give him any trouble. So the power of the Great Compassion Mantra is inconceivable.
===============================================================
Benefits in Reciting and Holding The Great Compassion Mantra
Excerpts from The Dharani Sutra
English translation by the Buddhist Text Translation Society, Dharma Realm Buddhist University, USA
If humans and gods recite and hold the phrases of the Great Compassion Mantra,
then when they approach the end of life, all the Buddhas of the ten directions will come to take them by the hand to rebirth in whatever Buddha land they wish, according to their desire.
People and gods who recite and hold the Great Compassion Mantra will obtain fifteen kinds of good birth and will not suffer fifteen kinds of bad death. Those who recite and hold the spiritual Mantra of Great Compassion will not suffer any of these fifteen kinds of bad death and will obtain the following fifteen kinds of good birth:
1. Their place of birth will always have a good king
2. They will always be born in a good country
3. They will always be born at a good time
4. They will always meet good friends
5. The organs of their body will always be complete
6. Their heart will be pure and full in the way
7. They will not violate the prohibitive precepts
8. Their family will be kind and harmonious
9. They will always have the necessary wealth and goods in abundance
10. They will always obtain the respect and help of others
11. Their richness will not be plundered
12. They will obtain everything they seek
13. Dragons, gods, and good spirits will always protect them
14. In the place where they are born they will see the Buddha and hear the Dharma
15. They will awaken to the profound meaning of that Proper Dharma which they hear.
List of avoidance of bad death :-
1. They will neither die of starvation or privation
2. They will not die from having been yoked, imprisoned, caned or otherwise beaten
3. They will not die at the hands of hostile enemies
4. They will not be killed in military battle
5. They will not be killed by tigers, wolves, or other evil beasts
6. They will not die from the venom of poisonous snakes, black serpents, or scorpions
7. They will not drown or be burned to death
8. They will not be poisoned to death
9. They will not die as a result of sorcery
10. They will not die of madness or insanity
11. They will not be killed by landslides or falling trees
12. They will not die of nightmares sent by evil people
13. They will not be killed by deviant spirits or evil ghosts
14. They will not die of evil illnesses which bind the body
15. They will not commit suicide
If you would like to know more about BUDDHISM, this website would be very useful:
http://www.cttbusa.org
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The Wish Fulfilling Avalokitesvara Mantra
https://youtu.be/s6w4ACMYwWs
Encontro da Paz
2012/05/12 に公開
Cintamani Chakra Avalokiteshvara is a wish-fulfilling form of Avalokitesvara. He holds the Cintamani (Wish-Fulfilling Jewel) near his heart.
namo ratnatrayāya
nama āryāvalokiteśvarāya bodhisattvāya mahāsattvāya mahākāruṇikāya
tadyathā
oṁ cakravartti cintāmaṇi mahāpadme ruru tiṣṭha jvala ākarṣāya hūṁ phaṭ svāhā
oṁ padma cintāmaṇi jvala hūṁ
oṁ varada padme hūṁ
Give Praise to the Buddha!
Give Praise to the Dharma!
Give Praise to the Sangha!
Give Praise to the Sovereign of Introspection Bodhisattva Scriptures of the Mahayana, and the Completely Perfect Great Mercifully Hearted One Who Is Distressed for the nieces and nephews of others!
AUM! The Great Wheel King! The Great Mystical Jewel Cintamani!
The Great Red Lotus! Great! Great! Great! Great!
Dwelling in Tusita Heaven in Great Splendor!
Hail and Give Forth Praises!
AUM! The Holy Red Lotus! HUM!
AUM! The Red Lotus and the Mysterious Jewel Cintamani! HUM!
-----------------------------------------------------------------
Encontro da Paz:
Blog: http://www.encontrodapaz.com
Facebook: http://www.facebook.com/encontrodapaz
Tumblr: http://encontrodapaz.tumblr.com
Twitter: http://www.twitter.com/encontrodapaz
Youtube: http://www.youtube.com/encontrodapaz
カテゴリ 非営利団体と社会活動
ライセンス 標準の YouTube ライセンス
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" Mantra " ：Wikipedia
https://en.wikipedia.org/wiki/Mantra
A "mantra" (/ˈmæntrə, ˈmɑːn-, ˈmʌn-/ (Sanskrit: मन्त्र);[2]) is a sacred utterance, a numinous sound, a syllable, word or phonemes, or group of words in Sanskrit believed by practitioners to have psychological and spiritual powers.[3][4] Mantra meditation helps to induce an altered state of consciousness.[5] A mantra may or may not have a syntactic structure or literal meaning.[3][6]
The earliest mantras were composed in Vedic Sanskrit by Hindus in India, and are at least 3000 years old.[7] Mantras now exist in various schools of Hinduism, Buddhism, Jainism, and Sikhism.[4][8] In Japanese Shingon tradition, the word Shingon means mantra.[9] Similar hymns, chants, compositions, and concepts are found in Zoroastrianism,[10] Taoism, Christianity, and elsewhere.[3]
The use, structure, function, importance, and types of mantras vary according to the school and philosophy of Hinduism and Buddhism. Mantras serve a central role in tantra.[7][11] In this school, mantras are considered to be a sacred formula and a deeply personal ritual, effective only after initiation. In other schools of Hinduism, Buddhism, Jainism or Sikhism, initiation is not a requirement.[10][12]
Mantras come in many forms, including ṛc (verses from the Rigveda for example) and sāman (musical chants from the Sāmaveda for example).[3][7] They are typically melodic, mathematically structured meters, believed to be resonant with numinous qualities. At its simplest, the word ॐ (Aum, Om) serves as a mantra. In more sophisticated forms, mantras are melodic phrases with spiritual interpretations such as a human longing for truth, reality, light, immortality, peace, love, knowledge, and action.[3][12] Some mantras have no literal meaning, yet are musically uplifting and spiritually meaningful.[7]
Etymology and origins
The Sanskrit word mantra- (m.; also n. mantram) consists of the root man- "to think" (also in manas "mind") and the suffix -tra, designating tools or r instruments, hence a literal translation would be "instrument of thought".[13][14]
Scholars[3][7] consider mantras to be older than 1000 BC. By the middle Vedic period－1000 BC to 500 BC－claims Frits Staal, mantras in Hinduism had developed into a blend of art and science.[7]
The Chinese translation is zhenyan 眞言, 真言, literally "true words", the Japanese on'yomi reading of the Chinese being shingon (which is also used as the proper name for the prominent esoteric Shingon sect).
According to Bernfried Schlerath, the concept of sātyas mantras is found in Indo-Iranian Yasna 31.6 and the Rigveda, where it is considered structured thought in conformity with the reality or poetic (religious) formulas associated with inherent fulfillment.[15]
Mantras are neither unique to Hinduism nor other Indian religions such as Buddhism; similar creative constructs developed in Asian and Western traditions as well.[7] Mantras, suggests Frits Staal, may be older than language.
Definition
There is no generally accepted definition of mantra.[16]
Renou has defined mantra as a thought.[17] Mantras are structured formulae of thoughts, claims Silburn.[18] Farquhar concludes that mantras are a religious thought, prayer, sacred utterance, but also believed to be a spell or weapon of supernatural power.[19] Zimmer defines mantra as a verbal instrument to produce something in one’s mind.[20] Bharati defines mantra, in the context of the Tantric school of Hinduism, to be a combination of mixed genuine and quasi-morphemes arranged in conventional patterns, based on codified esoteric traditions, passed on from a guru to a disciple through prescribed initiation.[21]
Jan Gonda, a widely cited scholar on Indian mantras,[22] defines mantra as general name for the verses, formulas or sequence of words in prose which contain praise, are believed to have religious, magical or spiritual efficiency, which are meditated upon, recited, muttered or sung in a ritual, and which are collected in the methodically arranged ancient texts of Hinduism.[23] There is no universally applicable uniform definition of mantra because mantras are used in different religions, and within each religion in different schools of philosophy. In some schools of Hinduism for example, suggests Gonda, a mantra is sakti (power) to the devotee in the form of formulated and expressed thought.[3] Staal clarifies that mantras are not rituals, they are what is recited or chanted during a ritual.[7]
In Oxford Living Dictionary mantra is defined as a word or sound repeated to aid concentration in meditation.[24] Cambridge Dictionary provides two different definitions.[25] The first refers to Hinduism and Buddhism: a word or sound that is believed to have a special spiritual power. The second definition is more general: a word or phrase that is often repeated and expresses a particularly strong belief. For instance, a football team can choose individual words as their own "mantra."
The literal meaning or meaninglessness of mantras
There is a long history of scholarly disagreement on the meaning of mantras and whether they are instruments of mind, as implied by the etymological origin of the word mantra. One school suggests mantras are mostly meaningless sound constructs, while the other holds them to be mostly meaningful linguistic instruments of mind.[12] Both schools agree that mantras have melody and a well designed mathematical precision in their construction and that their influence on the reciter and listener is similar to that is observed in people around the world listening to their beloved music that is devoid of words.[3][7]
Staal[7] presents a non-linguistic view of mantras. He suggests that verse mantras are metered and harmonized to mathematical precision (for example, in the viharanam technique), which resonate, but a lot of them are a hodgepodge of meaningless constructs such as are found in folk music around the world. Staal cautions that there are many mantras that can be translated and do have spiritual meaning and philosophical themes central to Hinduism, but that does not mean all mantras have a literal meaning. He further notes that even when mantras do not have a literal meaning, they do set a tone and ambiance in the ritual as they are recited, and thus have a straightforward and uncontroversial ritualistic meaning.[7] The sounds may lack literal meaning, but they can have an effect. He compares mantras to bird songs, that have the power to communicate, yet do not have a literal meaning.[26] On that saman category of Hindu mantras, which Staal described as resembling the arias of Bach's oratorios and other European classics, he notes that these mantras have musical structure, but they almost always are completely different from anything in the syntax of natural languages. Mantras are literally meaningless, yet musically meaningful to Staal.[27] The saman chant mantras were transmitted, from one Hindu generation to next, verbally for over 1000 years, but never written, and a feat suggests Staal that was made possible by the strict mathematical principles used in constructing the mantras. These saman chant mantras are also mostly meaningless, cannot be literally translated as Sanskrit or any Indian language, but nevertheless are beautiful in their resonant themes, variations, inversions, and distribution.[7] They draw the devotee in. Staal is not the first person to view Hindu mantras in this manner. The ancient Hindu Vedic ritualist Kautsa was one of the earliest scholars to note that mantras are meaningless; their function is phonetic and syntactic, not semantic.[28]
Harvey Alper[29] and others[30] present mantras from the linguistic point view. They admit Staal's observation that many mantras do contain bits and pieces of meaningless jargon, but they question what language or text doesn't. The presence of an abracadabra bit does not necessarily imply the entire work is meaningless. Alper lists numerous mantras that have philosophical themes, moral principles, a call to virtuous life, and even mundane petitions. He suggests that from a set of millions of mantras, the devotee chooses some mantras voluntarily, thus expressing that speaker's intention, and the audience for that mantra is that speaker's chosen spiritual entity. Mantras deploy the language of spiritual expression, they are religious instruments, and that is what matters to the devotee. A mantra creates a feeling in the practicing person. It has an emotive numinous effect, it mesmerizes, it defies expression, and it creates sensations that are by definition private and at the heart of all religions and spiritual phenomena.[3][21][31]
Hinduism
History of Hindu mantras
During the early Vedic period, claims Staal,[7] Vedic poets became fascinated by the inspirational power of poems, metered verses, and music. They referred to them with the root dhi-, which evolved into dhyana (meditation) of Hinduism, and the language used to start and assist this process manifested as a mantra. By the middle vedic period (1000 BC to 500 BC), mantras were derived from all vedic compositions. They included ṛc (verses from Rigveda for example), sāman (musical chants from the Sāmaveda for example), yajus (a muttered formula from the yajurveda for example), and nigada (a loudly spoken yajus). During the Hindu Epics period and after, mantras multiplied in many ways and diversified to meet the needs and passions of various schools of Hinduism. Mantras took a center stage in the Tantric school,[32] which posited that each mantra (bijas) is a deity;[11] it is this distinct school of Hinduism and 'each mantra is a deity' reasoning that led to the perception that some Hindus have tens of millions of gods.
Function and structure of Hindu mantras
One function of mantras is to solemnize and ratify rituals.[33] Each mantra, in Vedic rituals, is coupled with an act. According to Apastamba Srauta Sutra, each ritual act is accompanied by one mantra, unless the Sutra explicitly marks that one act corresponds to several mantras. According to Gonda,[34] and others,[35] there is a connection and rationale between a Vedic mantra and each Vedic ritual act that accompanies it. In these cases, the function of mantras was to be an instrument of ritual efficacy for the priest, and a tool of instruction for a ritual act for others.
Over time, as the Puranas and Epics were composed, the concepts of worship, virtues and spirituality evolved in Hinduism. Religions such as Jainism and Buddhism branched off, and new schools were founded, each continuing to develop and refine its own mantras. In Hinduism, suggests Alper,[36] the function of mantras shifted from the quotidian to redemptive. In other words,[37] in Vedic times, mantras were recited a practical, quotidian goal as intention, such as requesting a deity's help in the discovery of lost cattle, cure of illness, succeeding in competitive sport or journey away from home. The literal translation of Vedic mantras suggests that the function of mantra, in these cases, was to cope with the uncertainties and dilemmas of daily life. In a later period of Hinduism,[38] mantras were recited with a transcendental redemptive goal as intention, such as escape from the cycle of life and rebirth, forgiveness for bad karma, and experiencing a spiritual connection with the god. The function of mantras, in these cases, was to cope with the human condition as a whole. According to Alper,[12] redemptive spiritual mantras opened the door for mantras where every part need not have a literal meaning, but together their resonance and musical quality assisted the transcendental spiritual process. Overall, explains Alper, using Śivasūtra mantras as an example, Hindu mantras have philosophical themes and are metaphorical with social dimension and meaning; in other words, they are a spiritual language and instrument of thought.[38]
According to Staal,[7] Hindu mantras may be spoken aloud, anirukta (not enunciated), upamsu (inaudible), or manasa (not spoken, but recited in the mind). In ritual use, mantras are often silent instruments of meditation.
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" マントラ " ：Wikipedia
https://ja.wikipedia.org/wiki/%E3%83%9E%E3%83%B3%E3%83%88%E3%83%A9
https://en.wikipedia.org/wiki/Mantra
マントラ（मन्त्र Mantra）は、サンスクリットで、本来的には「文字」「言葉」を意味する。真言と漢訳され、大乗仏教、特に密教では仏に対する讃歌や祈りを象徴的に表現した短い言葉を指す。
概要
宗教的には讃歌、祭詞、呪文などを指す。インドではヴェーダ聖典、またはその本文であるサンヒター (saMhitaa) のことをいう。またタントラ教ではシャクティ崇拝の儀礼の際に用いられる祈祷の定型句、ヨーガ学派では音声による修行法を意味する。
密教では、真言を念じて心を統一する真言陀羅尼（しんごんだらに、dharaNii）が重要視された。また、諸仏を象徴した種子（しゅじ）と呼ばれる悉曇文字（しったんもじ、siddaM）も真言の一種といえる。
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The Great Compassion Mantra in Sanskrit
https://youtu.be/Bex9DEBPLkc
HOANG HUNG
2013/02/15 に公開
The Great Compassion Mantra in Sanskrit
The Great Compassion Mantra
The Vast, Great, Perfect, Full, Unimpeded Great Compassion Heart Dharani By The Venerable Master Hsuan Hua
The great mantra of great compassion penetrates heaven and earth.
When you recite the Great Compassion Mantra, the heavens quake and the earth trembles as the mantra penetrates heaven and earth. If you recite it 108 times every day for a thousand days (that's about three years) reciting at the same time everyday without missing a day no matter how busy you are, then the ten kings who are directors in the hells in the courts of Yama are delighted.
Why is it called the "Great Compassion Mantra"?
Because its compassion can relieve living beings of all their sufferings and difficulties. Because it relieves suffering and bestows happiness, it's called the Great Compassion Mantra. The most important, it can cure all illness. No matter what your illness, if you recite the Great Compassion Mantra, you will be cured.
Someone asks, "I recite it. Why haven't I been cured?"
You haven't been cured because your heart is not sincere.
With a sincere heart, you will certainly obtain a response from the mantra.
When you have recited 108 times every day for a thousand days, the ten directions in the courts of Yama will be delighted and all illness will be cured. You will have earned a great deal of merit because for three years: while reciting the mantra, you were not creating offenses, you weren't drinking wine, eating meat, or eating the five pungent plants.
In the hells there is a platform on which stands everything you've ever done--killing, stealing, arson--reliving all those experiences again. But you have no karma, then nothing will show up on the screen. Because you are devoid of karmic obstacles, they hang a sign up in the hells which says, "So and So recites the Great compassion Mantra and has already destroyed his offense-karma."
All ghosts and spirits in the hells must bow down in respect to him if they were meeting the Buddhas of the past, present and future. They protect him as they would the Buddhas and they must inform all other ghosts and spirits not to give him any trouble. So the power of the Great Compassion Mantra is inconceivable.
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Benefits in Reciting and Holding The Great Compassion Mantra
Excerpts from The Dharani Sutra
English translation by the Buddhist Text Translation Society, Dharma Realm Buddhist University, USA
If humans and gods recite and hold the phrases of the Great Compassion Mantra,
then when they approach the end of life, all the Buddhas of the ten directions will come to take them by the hand to rebirth in whatever Buddha land they wish, according to their desire.
People and gods who recite and hold the Great Compassion Mantra will obtain fifteen kinds of good birth and will not suffer fifteen kinds of bad death. Those who recite and hold the spiritual Mantra of Great Compassion will not suffer any of these fifteen kinds of bad death and will obtain the following fifteen kinds of good birth:
1. Their place of birth will always have a good king
2. They will always be born in a good country
3. They will always be born at a good time
4. They will always meet good friends
5. The organs of their body will always be complete
6. Their heart will be pure and full in the way
7. They will not violate the prohibitive precepts
8. Their family will be kind and harmonious
9. They will always have the necessary wealth and goods in abundance
10. They will always obtain the respect and help of others
11. Their richness will not be plundered
12. They will obtain everything they seek
13. Dragons, gods, and good spirits will always protect them
14. In the place where they are born they will see the Buddha and hear the Dharma
15. They will awaken to the profound meaning of that Proper Dharma which they hear.
List of avoidance of bad death :-
1. They will neither die of starvation or privation
2. They will not die from having been yoked, imprisoned, caned or otherwise beaten
3. They will not die at the hands of hostile enemies
4. They will not be killed in military battle
5. They will not be killed by tigers, wolves, or other evil beasts
6. They will not die from the venom of poisonous snakes, black serpents, or scorpions
7. They will not drown or be burned to death
8. They will not be poisoned to death
9. They will not die as a result of sorcery
10. They will not die of madness or insanity
11. They will not be killed by landslides or falling trees
12. They will not die of nightmares sent by evil people
13. They will not be killed by deviant spirits or evil ghosts
14. They will not die of evil illnesses which bind the body
15. They will not commit suicide
If you would like to know more about BUDDHISM, this website would be very useful:
http://www.cttbusa.org
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