If one recites one thousand every day then when the body is burned, at the death time when the body is burned, even the smoke that goes away, whomever it touches, whoever smells, whomever it touches, those sentient beings, their negative karma to be reborn in the lower realms gets purified.

So there are fifteen major benefits, this is the same thing for long mantra and short mantra. Fifteen important benefits. There are so many benefits but if one can remember these fifteen benefits, if one able to remember these, then this is many important things. Besides all the healing, all the disease can be, that one can be healed or one get protected from many harms, all these things, besides all these things. So one receives fifteen virtue, benefits.

1) In all the lifetimes, one meets a virtuous king, religious king, virtuous king. So like His Holiness the Dalai Lama, so forth. Also, there happened others, virtuous leader, virtuous king. So by meeting, so, that by being in such a place then one has much opportunity to practice Dharma. There's reasons like that.

2) So, all the time one get reborn in the virtuous place, where there is lot of, place where there's a lot of Dharma practice. So where there, like where there's a lot of temples, where you can make a lot of, where there's a lot of holy objects, statues, stupas, many holy objects. And that by having many holy objects, and by having many people, by having people, so many people in the city doing practice, so they inspire you also to practice Dharma, cause of happiness. By having all these holy objects, then it makes you to, it gives you opportunity to practice Dharma, to create the cause of happiness, to accumulate merit.

3) Then, one is, all the time meets good time, fortunate time, all the time one has fortunate time. The conditions, good conditions, which helps your Dharma practice. Always many good things happening, which inspires you to practice Dharma, which makes you to practice Dharma, to receive teachings, to meditate, many things.

4) So then, always one is able to meet a virtuous friend. That is one.

5) Then always one receives a perfect human body.

6) Then, the mind become familiar with the path, then, in virtue, in the path.

7) Then, one doesn't degenerate vow, morality.

8) Then one is able to remember, the surrounding people become kind to you, they become harmonious to you, with the people, family or Dharma students or people in the office, whatever, they become harmonious to you.

9) Then you always have wealth, means of living.

10) Always you are protected, always you are served by others.

11) Wealth that you have doesn't get stolen, doesn't get taken away by others.

12) Whatever you wish, get succeed.

13) You are always protected by the nagas, the virtuous nagas and devas.

14) Then in all the lifetimes, you see Buddha and able to hear Dharma.

15) By listening pure Dharma, then you are able to actualize the profound meaning, emptiness.

So it is said in the teachings that deva, human being, anybody who recites this mantra with compassion, compassionate thought, then that person will receive these five virtues. So there are so many benefits but these I mentioned, these five, these fifteen, were important, integrated, integrated in fifteen important outlines.

Then, mention a little bit the meaning, then we’ll stop there, okay.

The Compassion Buddha, in the form of mantra, with the speech, the form of mantra, then leading us to enlightenment. This, that's what it is, by reciting OM MANI PADME HUM. So there's the holy body of Compassion Buddha that we make offerings, we accumulate merits, we purify, we meditate, but then, the other thing is that, manifesting in the form of mantra, then purify our negative karma and causing us to actualize the whole path, from guru devotion and the renunciation, bodhicitta, emptiness, the whole path, the two stages of tantra, however, the whole path to enlightenment within us. So that then able to bring all sentient beings to enlightenment. This is what the mantra is benefiting us. So this is the action of Compassion Buddha's holy speech, benefiting us.

So, by manifesting OM MANI PADME HUM, then there's also prayer wheel, then the prayer wheel practice, with the OM MANI PADME HUM written, then that way also purifying, also very powerful practice that, it becomes unbelievable purification, the prayer wheel, OM MANI PADME HUM, turning the prayer wheel. And then by one time turning, it accumulate that, merit like sky, that if there's a million mantras inside the prayer wheel, then by turning one time, you accumulate merit same as you have recited one million times OM MANI PADME HUM, so many. So like that, there are many ways Compassion Buddha, Compassion Buddha is guiding us to enlightenment in so many different ways. So it's unbelievable how Compassion Buddha is, how is doing work for us, guiding us to enlightenment.

So now OM MANI PADME HUM. So MANI PADME, MANI is method and PADME is wisdom. So MANI PADME, there is method and wisdom, Buddha revealed the Lesser Vehicle teaching, Mahayana Paramitayana teachings, the Mahayana Vajrayana teachings, so now there is a method and wisdom of the Lesser Vehicle teachings, there is a method and wisdom in the Mahayana Paramitayana teachings, and there is a method and wisdom in Mahayana Vajrayana teachings. So MANI PADME contains everything. MANI PADME contains the Hinayana, the Lesser Vehicle teaching’s method and wisdom, the Mahayana Paramitayana method and wisdom, the sutra, then Mahayana Vajrayana method and wisdom. So MANI PADME, by practicing together the method and wisdom signified by MANI PADME and then purifies stains of body, speech and mind, which is signified by the OM, the AH, U, MA - OM. The three sounds makes OM. By integrating the three sounds then it becomes OM, AH, U, MA - OM. So that signifies the vajra holy body, holy speech and holy mind of Buddha. So, by practicing the method and wisdom signified by MANI PADME together, then purifies one's own ordinary body, speech and mind, the stains, in other words, the stains of body, speech and mind, purify, and then transformed or it became inseparable with Buddha's vajra holy body, holy speech and holy mind. So, the AH, U, MA - OM, OM signifies the three vajras. So like that.

Then that, and also that this MANI PADME, OM MANI PADME HUM, MANI PADME it signifies the maha-anuttara yoga tantra path. What I have explained before is general, now more specific. That, by depending on the path, the method that which the profound secret mantra, which makes the mind to be ripened, that which is the generation stage, and what makes the mind to be liberated, what liberates the mind, so that is the completion stage. So by practicing these two things, then you stop, you cease the circle of the ordinary suffering, rebirth, death, intermediate stage.

You stop, you cease. Then you achieve path-time, so the previous one is the base-time, ordinary the base-time birth, death, intermediate stage, so then actualize path-time dharmakaya, sambhogakaya, nirmanakaya, and achieve the result-time dharmakaya, sambhogakaya, nirmanakaya. So achieving these three kayas which are inseparable. So this is, achieving these three, purifying those three and achieving these three are signified by the OM - AH, U, MA - OM.

Then another meaning MANI PADME, PADME is lotus, MANI is jewel and PADME is lotus. So the lotus is unstained, it grew from the mud but it’s unstained by mud. So like this, the Compassion Buddha holding, the reason why Compassionate Buddha is holding the lotus, it signifies that the Compassionate Buddha has completely purified, has completely abandoned the root of samsara, the concept of true existence, ignorance. Not only that, even the subtle imprint, subtle obscuration is completely purified, by the wisdom, by the great wisdom directly perceiving emptiness.

So, therefore, not abiding, the Compassion Buddha is not abiding even in the lower nirvana, the extreme of samsara, the lower nirvana. Not abiding, not being bound in that blissful state of peace.

So free from that. That's why holding the white lotus.

So the reason why Compassion Buddha is holding a jewel in the hand, which is in Sanskrit, the jewel's name is MANI. The Compassion Buddha himself, himself or herself whichever way manifest, even he or herself achieved the highest peerless peace, the great enlightenment, but because the Compassion Buddha's holy mind is bound with great compassion, so therefore stopped abiding, only abiding in the peace, in the state of peace, holy mind abiding in the state of peace. You see, and not manifesting, not working for other sentient beings, just only abiding in the state of peace. So stopped that, because the holy mind is bound by great compassion. So because of that, then manifest out in the form whatever it fits to the different sentient beings who have different characteristics of mind. In that way then reveal various skillful means whatever it can fit to then sentient beings, then like a wish-granting jewel, Compassion Buddha eliminate every single problem, every single suffering of us the sentient beings, and grants every single benefit, happiness, of us sentient beings, temporary happiness, ultimate happiness, benefits. So fulfills wishes of us all sentient beings. For that reason, then the two hands put together and holding jewel, so this mudra is done. Because of this, then Compassion Buddha is called “Lotus in the Hand,” by this reason. “Lotus in the Hand,” that is the name of the Compassion Buddha.

Now the meaning of HUM. Maybe the HUM we do next time. Maybe next new year - I’m joking, anyway.

The HUM is mentioned in the root tantra Dorje Tsemo, Tip of the Vajra. I’m going to explain what is the meaning of the HUM. It is a verse from that text. It destroys the, it cuts the suffering, HUM cuts the suffering, and destroys the suffering. It kills the evil beings by the mantra, means the HUNG, so those who harm so many sentient beings, and those who harm, destroy the teaching of Buddha, which is the source of all sentient beings’ happiness, so the evil beings. So the HUM, it take off the life of the evil being by the mantra, and it cuts the lasso of the samsara, lasso, the lasso is something that you tie, like animal you tie to the stick, or something, whatever it is, post or hook or something. So attachment, so the lasso of the samsara is attachment, what ties us, what hooks us or what ties us to samsara, what ties us to samsara, lasso. So HUM cuts the lasso of the samsara. Therefore, remember the HUM is the supreme, HUM, therefore, remember the HUM is the supreme one.

So HUM, the MANI PADME is Chenrezig's holy name, that is Chenrezig’s, Compassion Buddha's holy name, so MANI PADME is like calling, Mum!, mother or father. The MANI PADME is just like calling father or mum. Then HUM that persuades the Compassion Buddha's holy mind. It’s a imperative, imperative word that the blessings of your holy mind, the great compassion, make it to enter in my heart. So that is the meaning of HUM. The blessings of the great compassion, the blessings of your holy mind, the great compassion, make it to enter in my heart, in my mental continuum. So that is the essential meaning of the HUM, OM MANI PADME HUM.

Other than this, is that the MANI PADME, that MANI, dependent arising, the truth for the all-obscuring mind. The two truths, all existence are condensed into two truths, truth for all-obscuring mind, the dependent arising, MANI signifies that, and PADME is the truth for the absolute wisdom, the emptiness. Then HUM is the unification of dependent arising and emptiness. Then also MANI, appearance. We label I, first our mind label I, then there is appearance of the I, then the I appears to us as if it is independent, as it exists from its own side, unlabeled. So the MANI signifies the appearance, appearance of samsara, nirvana, appearance whatever we have here now in this room, in this hall, yourself, others, the house, everything. All these appearances that which appeared as existing from its own side, not labeled by the mind, not merely labeled by the mind. Then, PADME signifies emptiness. So, these, including I, action, object, samsara, nirvana, all these things what are appearing, the way it is appearing to us is existing from its own side, not merely labeled by the mind. Therefore, that one is completely empty right there, doesn’t exist at all, the slightest even atom right there. Because everything what exist is being merely labeled by the mind, so therefore everything is empty. So MANI, appearance, PADME, seeing all these appearances are empty, empty of true existence. HUM then inseparability of emptiness and appearance.