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Mantra Concentration with the Cundi Mantra

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posted on Mar, 25 2014 @ 06:02 PM
How does this topic fit the Paranormal Studies section?

I've been concentrating with mantra for years. It's the perfect way of getting samadhi (perfectly balanced empty concentration), and the secret method of Tantric Buddhism (think Tibetan Buddhism, for example).

So this is a very real practice that is the most functional way of meditating for normal people, who don't have weeks for retreating on a quiet mountainside, or a guru to talk to daily.

And specifically, the Cundi mantra is the best all around mantra for getting samadhi, deepening samadhi, and growing your ability to functional in day to day life: presence, stability, kindness, expression, and so on.

Mantra Uses:

The Cundī Dhāraṇī has many uses, but these mostly follow a few major functions. Perhaps the most notable of these functions is to purify Evil Karma, which hinders one from developing Samādhi, and to facilitate advancement on the Path to Enlightenment. In the Cundī Dhāraṇī Sūtra, The Buddha states:

If there are Bhikṣus, Bhikṣuṇīs, Upāsakas, or Upāsikās who memorize and recite this dhāraṇī 800,000 Times, their deadly Karma in every place, created over innumerable eons, will be completely annihilated. In every place where they are born or reside, they will always meet Buddhas and Bodhisattvas. They will always have adequate resources and abilities to do as they wish. In any birth, they will always be able to leave the home Life, and will have the ability to maintain the pure Precepts of a Bodhisattva. They will be born in human or heavenly realms, they will not fall into Evil destinies, and they will always be protected by all the heavenly guardians.

The Cundī Dhāraṇī also develops transcendent Wisdom, and to generally develop the Factors of Bodhi which will help one on the Path to Enlightenment. At the closing of the Cundī Dhāraṇī Sūtra, The Buddha says that if there are Sentient beings who lack Merit, good roots, natural ability, and the Factors of Bodhi, that this Mantra will help to speed up their progress toward complete Enlightenment. The function of changing Fortune is perhaps what the Mantra is most known for in East Asia, and a number of famous historical figures have used the Cundī Dhāraṇī to do so. It should be advised, though, that attaining complete Enlightenment and Buddhahood is really the best Fortune. A better Fortune and a better Destiny will naturally develop when past Karma is purified.

When meditating using the Cundī Dhāraṇī, some people may enjoy it from the beginning, while others may find it inexplicably irritating or difficult to practice. This is just related to the Karma and habit energy of each person. The meditator should simply persist and maintain Concentration regardless, though, as any Appearances of irritation or subtle Afflictions essentially just serve as distractions.

When someone begins practicing with the Cundī Dhāraṇī, then unless they have unusually good Karma, or are already at an advanced stage from other practices, then great auspicious effects will not typically happen Right away. When using a Mantra or any other Form of Meditation, most of the energy developed simply goes into purifying Evil Karma and breaking through old obstructions. There is no Way around this, and in Order to advance along the Path or get other results of Merit and Fortune, this is an entirely necessary first step. The only thing one can do to speed up the process is simply to employ the essential principles of cultivation practice, and to concentrate effectively on the Mantra.

namaḥ saptānāṁ samyak-saṁbuddha koṭināṁ | tad-yathā oṁ cale cule cundi svāhā

Cundi Buddha is a being of great spiritual status. She is said to have been the manifestation of the World Honored One entering into the Samadhi of Spiritual Power of Transformation of Space and Ocean. Cundi is known also as the Cundi Guan Yin. The word Cundi means Supreme Purity. Being the mother of all the deities of the Lotus class, she is therefore known as the Buddha Mother, the Mother of Seven Kotis of Buddhas and Bodhisattvas. Cundi has eighteen arms and three eyes. She is all-powerful, and her Tantric epithet is the Most Victorious Vajra, or Subjugation Vajra. Cundi is attended by two dragon (naga) kings who stand guard by her lotus throne. These two dragon kings are Nanda and Upananda.

The Outer Aspects of Cundi

Cundi Buddha appears with eighteen arms and three eyes. She is adorned with a jeweled crown which is mounted with a figure of a manifested buddha. Her body is light yellow in color, adorned with all kinds of jade and pearl ornaments. She wears jade and pearl arm ornaments, and wears a white celestial garment. Seated on a lotus throne, her eighteen arms, with the original two hands forming the Root Mudra, hold different implements, in a clockwise direction: a wish- fulfilling banner, a lotus, a bathing vase, a lasso, an eight-spoked wheel, a conch, a precious vase, a wisdom chest, a head-dress, a vajra scepter, a hook, an axe, a heavenly fruit, mala beads, a wisdom sword, and the Fearless Mudra.

The Uniqueness of Cundi

The eighteen arms of Cundi are said to express the eighteen merits of attaining buddhahood. These are the eighteen uncommon qualities. Her arms are the symbolic expression of these secrets, endowed with the significance of profound principles. In the Mahaprajnaparamita-sastra, these eighteen characteristics of a buddha (the avenikadharma ) distinguish a buddha from a bodhisattva. They are:

1. His perfection of body
2. His perfection of speech
3. His perfection of memory
4. His perfection of impartiality to all
5. His serenity
6. His self-sacrifice
7. His unceasing desire to salvage sentient beings
8. His unflagging zeal to salvage sentient beings
9. His unfailing thought to salvage sentient beings
10. The unceasing wisdom to salvage sentient beings
11. The powers of deliverance
12. The principle of the powers of deliverance
13. Revealing perfect wisdom in deed
14. Revealing perfect wisdom in word
15. Revealing perfect wisdom in thought
16. Perfect knowledge of the past
17. Perfect knowledge of the future
18. Perfect knowledge of the present

As the eighteen arms of Cundi represent the eighteen uncommon qualities, they are able to eliminate all the negative karma of sentient beings, hence the name Most Victorious Vajra. One who practices this deity yoga is able to eradicate all past negative karma and avoid all calamities. All that he or she wishes for in this lifetime, and all siddhis of worldly and transcendental practices, shall swiftly manifest.

As Cundi is also known as the Subjugation Vajra, and the practice of Cundi constitutes a special practice of Tantrayana, this practice is regarded as supreme. It is wish-fulfilling and can subjugate all maras and heretics. It embodies infinite power and merits, and through this practice the practitioner shall gain a round and perfect aura.
The printing of this sutra and all other sutras will benefit oneself and others, and help to remove all forms of calamity. It helps one gain great merits and blessings, and bridges others to the teachings of Buddhism.

posted on Mar, 25 2014 @ 06:03 PM
The Symbolism and Meaning of the Eighteen Arms of Cundi

1. The original 2 hands forming the root Mudra of Expounding the Dharma represents the fluency of elucidating all Dharma.
2. The hand holding the wondrous precious banner represents the ability to build a most magnificent, great monastery.
3. The hand forming the Fearless Mudra represents the ability to deliver sentient beings away from all terror and fears.
4. The hand holding a lotus flower represents the purification of the six senses which, untainted, are as pure as the lotus flower.
5. The hand holding a sword of wisdom represents the severing of the entanglements of afflictions and the three poisons of greed, anger and ignorance.
6. The hand holding an empowerment vase represents the flowing of nectar to nurture all sentient beings so that they may receive the empowerment of the buddhas.
7. The hand holding a wonderful jewelled headdress represents the wish to be linked to wonderful dharma art.
8. The hand holding a vajra lasso represents the ability to attract all into the yoga tantra.
9. The hand holding a wonderful celestial fruit represents the accomplishment of the fruition of enlightenment, and the extensive cultivation of good karma.
10. The hand holding an eight-spoke wheel represents the constant turning of the great dharma wheel, radiating its magnificent lights over the three lower realms.
11. The hand holding a battle axe represents the elimination of all evil practices and the severing of attachment to oneself and others. 12. The hand holding a large dharma shell represents the expounding of pure Dharma which shakes the universe.
12. The hand holding a vajra hook represents the skill to magnetize and attract all phenomena within one's view.
13. The hand holding a wish-fulfilling vase represents the function of manifesting all treasures and scriptures at will.
14. The hand holding a vajra represents the collective convergence of support given by the eight classes of celestial beings and dragons. It also represents the subjugation of stubborn sentient beings.
15. The hand holding a wisdom sutra represents the self-cognition of knowing the profound and wonderful truth without any guidance from a teacher.
16. The hand holding a mani or wish-fulfilling pearl represents the vibrant and luminous state of mind which is flawless, pure and perfect.
17. The two original hands, beginning with the first hand, are held in the Dharma Expounding Mudra. Hence, the eighteen arms.

Some images of Cundi depict different gestures, such as forming the root mudra or holding mala beads. The meaning remains the same, regardless. The gestures represent the eighteen merits of Cundi. You may visualize the hands clearly and recite the mantra so that you may attain realization swiftly and liberate sentient beings from their suffering.

The mantra is also closely associated with buddhahood and complete enlightenment (Skt. Anuttarā Samyaksaṃbodhi). At the end of the sūtra, the Buddha closes the teaching by saying:[8]

“Moreover, this Great Cundī Dhāraṇī, the great illumination mantra, was pronounced by all Buddhas of the past, will be pronounced by all Buddhas of the future, and is pronounced by all Buddhas of the present. I too now pronounce it for the benefit of all sentient beings, helping them to attain the unsurpassed bodhi. There are sentient beings with a meager store of merits, without roots of goodness, without the right capacity, and without the [Seven] Bodhi Factors. If they are so fortunate as to hear the Dharma of this Cundī Dhāraṇī, they will quickly attain anuttara-samyak-saṁbodhi. If a person always remembers to recite this mantra diligently, he will develop immeasurable roots of goodness.”

Buddha Pronounces the Sūtra of the Great Cundī Dhāraṇī
The Heart of the Mother of Seven Koṭi Buddhas
Translated from Sanskrit into Chinese in the Tang Dynasty
The Tripiṭaka Master Divākara from India

At one time the Buddha was dwelling in the Anāthapiṇḍika Garden of Jetavana Park in the city kingdom of Śrāvastī. The World-Honored One meditated, observing sentient beings of the future. Feeling sympathy with them, He expounded the Dharma of the Cundī Dhāraṇī, the heart of the mother of seven koṭi Buddhas. The Buddha then pronounced the mantra:

namaḥ saptānāṁ samyak-saṁbuddha koṭināṁ | tad-yathā oṁ cale cule cundi svāhā ||

“If, among bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās, there are those who uphold this dhāraṇī and recite it 800,000 times, their sins, such as the five rebellious sins accumulated over innumerable kalpas, will all be expunged. They will be reborn at places where they will meet Buddhas and Bodhisattvas. They will have all the material goods they wish. They can choose to renounce family life in successive future lives, and they will be able to observe the pure Bodhisattva precepts completely. They will be reborn either in the human world or in heaven, having ended forever the evil life-journeys. They will always be protected by gods. If there are good laymen and laywomen who keep reciting this dhāraṇī, their homes will not be ravaged by catastrophes or diseases. Their work will be smooth and harmonious, and others will believe and accept what they say.
“If one has recited this dhāraṇī mantra 100,000 times, one will see in one’s dreams Buddhas, Bodhisattvas, voice-hearers, or Pratyekabuddhas, and see oneself vomit black things. For graver sins, one should recite the mantra 200,000 times. Then one will also see in one’s dreams Buddhas and Bodhisattvas as well as oneself vomit black things. If one is unable to get such good dreams because of having committed any of the five rebellious sins, one should further recite the mantra 700,000 times. Then one should have these good dreams and even see oneself vomit white things, such as creamy rice. These are signs of purification, indicating that this person’s sins have been expunged.
“Next, I will now explain the procedure for using this great dhāraṇī. In front of a Buddha image or a pagoda, smear the ground of a clean area with cow dung, making a large or small square maṇḍala. According to your ability, decorate it with offerings of flowers, incense, banners, canopies, food, drink, lamps, and candles. To mark the boundary, recite the mantra to perfumed water in a vessel and sprinkle it in all four directions, also up and down. Then place a vessel of perfumed water in the center and in each of the four corners of the maṇḍala. You, the mantra reciter, staying inside the maṇḍala, should face east, kneel on your right knee, and recite the mantra 1,080 times. Afterward, the vessels of perfumed water should swivel by themselves. Next, hold a bunch of flowers in both hands, recite the mantra 1,080 times, and scatter them all on the face of a mirror. Looking straight into the mirror in front of you, recite the mantra 1,080 times. Then you should see images of Buddhas and Bodhisattvas in the mirror. Again, recite the mantra 108 times to another bunch of flowers and scatter them around as offerings to Buddhas and Bodhisattvas. Then you should receive answers to any questions you ask.
“To treat illness caused by a ghost, brush the patient with kuśa grass to which you have recited the mantra. Then he should be cured. For a child possessed by a ghost, have a young maiden twist five threads of different colors into a string. Recite the mantra once each time you tie a knot in the string as you tie twenty-one knots. Tie the knotted string around the neck of the child. Recite the mantra seven times to a few mustard seeds and sprinkle them at his face. Then the condition should be removed.
“Another dharma is to draw a picture of the patient on a piece of paper. Strike it in front of the patient with a willow branch to which you have recited the mantra. This should also remove the condition.
“Another dharma is for a possessed patient who lives far away. Recite the mantra seven times to a willow branch. Send the willow branch to someone to strike the picture of the patient in his presence. This should also remove the condition.
“Another dharma is to recite the mantra as you travel. Then you should be free from fear of bandits and ferocious animals.
“Another dharma is to keep reciting this mantra in order that you will win any disputes or lawsuits. In crossing a river or an ocean, continuous recitation of the mantra will keep you safe from aquatic animals.
“Another dharma is for a person who is in shackles or in prison. If he keeps reciting the mantra, he will be freed.
“Another dharma is for a country troubled by flood, drought, or ongoing epidemics. You should mix some butter, sesame seeds, and white rice. Take a pinch of the mixture with three fingers, recite the mantra once to it, and throw it in the fire. Repeat this procedure continuously day and night in the six periods for seven days and seven nights. All catastrophes or epidemics should thus be eliminated.
“Another dharma is to imprint with a stamp on riverbanks or sandy beaches the image of a pagoda. Recite the mantra 600,000 times, imprinting a pagoda each time. You will then see Avalokiteśvara Bodhisattva, Tara Bodhisattva, or Vajrapāṇi Bodhisattva. Any one of them can fulfill your wishes, give you divine medicine, or bestow upon you the prophecy of future enlightenment.
“Another dharma is to circle the picture of the bodhi tree clockwise as you recite the mantra 10,000,000 times. You should then have a vision of a [holy] Bodhisattva teaching you the Dharma, and you may choose to follow him.
“Another dharma is to recite the mantra as you beg for food. Then you will not be harmed or harassed by villains, vicious dogs, or the like.
“Another dharma is to recite the mantra 300,000 times in front of a pagoda, a Buddha image, or a pagoda containing holy relics. Furthermore, on the fifteenth day of a waxing moon, make a large offering and recite the mantra mindfully without eating food for one day and one night. You will even be able to see Vajrapāṇi Bodhisattva, and he can take you to his palace.
“Another dharma is to go to the pagoda where the Buddha first turned the Dharma wheel, the pagoda at the Buddha’s birthplace, or the pagoda where the Buddha descended the jeweled steps from Trayastriṁśa Heaven, or a pagoda containing holy relics. If you recite the mantra as you circle the pagoda clockwise, then you should see Aparājitā Bodhisattva and Hāritī Bodhisattva. They can grant your wishes, give you divine medicine if you need it, and show you the Bodhisattva Way by teaching you the Dharma. Whoever recites this dhāraṇī, though he is not yet in a bodhimaṇḍa, will have all Bodhisattvas as his beneficent friends.
“Moreover, this Great Cundī Dhāraṇī, the great illumination mantra, was pronounced by all Buddhas of the past, will be pronounced by all Buddhas of the future, and is pronounced by all Buddhas of the present. I too now pronounce it for the benefit of all sentient beings, helping them to attain the unsurpassed bodhi. There are sentient beings with a meager store of merits, without roots of goodness, without the right capacity, and without the [Seven] Bodhi Factors. If they are so fortunate as to hear the Dharma of this Cundī Dhāraṇī, they will quickly attain anuttara-samyak-saṁbodhi. If a person always remembers to recite this mantra diligently, he will develop immeasurable roots of goodness.”
As the Buddha was expounding this Dharma of the Great Cundī Dhāraṇī, innumerable sentient beings shunned dust and filth [their afflictions], and gained the virtue of the Great Cundī Dhāraṇī, the great illumination mantra. They were able to see Buddhas, Bodhisattvas, and other holy beings [in worlds] in the ten directions. [The listeners] made obeisance to the Buddha and departed.
—Buddha Pronounces the Sūtra of the Great Cundī Dhāraṇī
Heart of the Mother of Seven koṭi Buddhas

posted on Mar, 25 2014 @ 06:15 PM
The essential mantras.

The Heart Cycle.

Om Mani Padme Hum - Avalokiteshvara's Diamond in the Lotus, the essence of purification and compassionate action.

Cundi - Heart itself. There are three energy channels, and three hearts. Middle Heart, left heart, and right heart. Cundi is the perfect unity of these three, through the middle. It is one of the essential mantras that can lead to enlightenment, and allows one to approach all other teachings and mantras (the way it is phrased traditionally: after 800.000 repetitions one meets all Buddhas and Bodhisattvas inb every lifetime. this means that after one has been in samadhi with it for an appreciably long time, and purification and stabilization of HeartMind have occured, one can understand and approach all teachings directly). It also allows one to always speak freely, because in the Cundi samadhi, one is always speaking the truth. One cannot be imprisoned, and one always reaches one's destination - which are both real-world effects of the mantra, and tantric speak for losing one's karmic bounds and escaping the illusion of coming and going. Heart is perfectly one with fundamental nature, so it is both still and always arriving at its chosen destination.

namaḥ saptānāṁ samyak-saṁbuddha koṭināṁ | tad-yathā oṁ cale cule cundi svāhā

The Golden Dharani - the perfect transsubstatiation of the various essences, lights and substances of one's body into the golden substance of the middle channel, which unites everything with HeartMind. In tantric teachings this is an extremely, extremely high level, which, without mantra, cannot be reached without enlightenment. It's basically the substance of a perfect Buddha body. But, as any other fundamental aspect of reality, it can be expressed as a pure mental unity of form and sound - a mantra. The Golden Dharani is also extremely auspicious, making all one's karmas and actions, literally, golden. One who is in the Golden samadhi is always well liked and can achieve his aspirations. Once you reach it, you'll recognize it as simple beauty you somehow lost long ago, as peace, as home. Just golden.

Golden Dharani

posted on Mar, 26 2014 @ 04:08 AM
Thank you for bringng this to our awareness. But for those of us what can`t pronouce the mantra words, is just listening aloud or via earphone during sleep enough?

posted on Mar, 26 2014 @ 04:46 AM
Everyone has to STOP being afraid of pronouncing Sanskrit.

Sanskrit is exceedingly easy to pronounce. It's pronounced as it is written. It's a very vocal language, it comes from it being primordial.

So while there's benefit to listening to a mantra being spoken, it is infinitely less powerful and valuable to you than doing internal concentration (simply repeating it silently and concentrating on the repetition/internal sound), and it nvolves you with the karma of the speaker, rather than with a pure internal sound.

Especially Om Mani Padme Hum, it's so easy to take it anywhere, and concentrate with it no matter what you're doing (almost, most people will find it hard to do intellectual activities with it at first). But if you look for a recording online, you'll find something sung by tibetans, who for some reason really like altering Sanskrit, and pronounce it om mani peme hung.

Now you, no matter how much you mess it up, you will not end up with om mani peme hung. It takes generations of trying to mess it up.

You absolutely can pronounce it correctly. You just have to be simple and honest about it.
edit on 26-3-2014 by Fevrier because: (no reason given)

posted on Mar, 26 2014 @ 05:14 AM
Allright, now about the Golden Dharani. Like I already wrote in that short description, which is more tantric than other descriptions you'll find online, it unites all substances (consciousnesses) of the body and transforms them into the perfect, primordial Golden body that all Buddhas have.

Now let's look at a short text describing the Emerald Tablets, which are an ancient text not directly related to the Buddhist tradition. The reason it mentions the same transformation is because this is a general transformation, it's valid for each and every being, it's just the basis of transforming the karmic body (which has the metallic magnetism of karma, which is localized and hard to move) into a purely mental, non karmic body, which is perfect golden light spanning all densities, the Golden body.

"To explain it in the most basic terms, the text of the Emerald Tablets is a summary of the principles of alchemy. It is where the “Secrets of the Philosopher’s Stone” is described.

And those secrets are all about transmutation …

Transmutation, from an alchemist’s point of view, is about turning “base metal” into “gold.” How these two “prima materia” (first matter) are actually defined, however, is up to the reader …

While some argue that the alchemist’s power comes from a formula which literally turns one physical substance into another (base metal to gold), modern day mystics sometimes argue that this is the language of symbolism. “Base metal”, in the language of the mystics, refers to base human consciousness, while “gold” refers to the transmutation of the ordinary human into an enlightened being."

So here's a quote about the more practical workings of the Golden Dharani:

" If this Dhāraṇī known as ‘Golden’ taught in the Exalted Sūtra of Golden Ligh is recited, positive potential will increase tremendously, and thereby food, clothing, and precious substances will be attained, freedom from sickness, long life, and whatever is imagined and hoped for will be accomplished according to one’s wish, roots of virtue will be generated under infinite Buddhas, one will be protected by the Bodhisattvas until [the attainment of] Buddhahood, be predicted as [becoming] a Buddha [in the future], and further it is of supremely great benefit to do the activity ritual by reciting eighty thousand [of the Dhāraṇī] as taught [in the Sūtra of Golden Light]."


The essential effect that is common of all Mantras and Dhāraṇīs, is to help a meditator develop Samādhi, or Meditative Concentration. As the meditator repeats a Mantra, he or she should also listen to each syllable of the Mantra, even if the repetition is silent. When observing the repetition of the Mantra in this Way, the practitioner is able to maintain relaxed but steady Concentration on the sounds of the Mantra syllables. No special effort is required to concentrate on the Mantra other than listening to it continuously. When one begins practicing this Way, understanding the Basic Principles of developing Concentration, then extraneous thoughts will naturally begin to die down. If the practitioner recognizes that his or her mind has become distracted, then he or she should simply resume practice without engaging in any other extra thoughts. The reader should take note that if someone tries to actively control the mind and focus it on an object of Concentration, the opposite will actually happen, and the mind will become even more scattered. True and effective Concentration is continuous and seems effortless, and this can only happen with the mind is in a state of relaxed Awareness. This applies not only to Mantra practice, but to any Form of Meditation.

Along with the principle of Mental Concentration during Mantra Recitation, there is the matter of the recitation method itself. There are many methods used in various traditions, but simply repeating the Mantra in a normal tone and in an ordinary Way will certainly suffice. The most important rule to follow regarding the actual recitation of the Mantra is that the method of recitation should facilitate Concentration. For those who have difficulty concentrating, practicing out loud at a normal speaking volume will help to quiet the mind. However, when one is practicing with steady Concentration and thoughts have begun to die down, then recitation at a typical speaking volume will seem too coarse, and will often actually serve as a distraction. If and when this happens, the recitation method should be adjusted to be quieter, or to only continue mentally. However, if this quietude goes too far, the mind may become lost and stray from its Concentration. Therefore, the practitioner should skillfully adjust the recitation to his or her own general state of mind, in Order to maintain Concentration effectively.

A Mantra also directs the vital energy of the meditator’s own Body toward certain tasks. In Indian Buddhism, vital energy is called Prāṇa, while in Chinese Buddhism, it is called qì (氣). This vital energy flows through various energy channels, called nāḍi in India and qìmài (氣脈) in China, and there are thousands of these channels, if not millions. The flow of vital energy through these channels sustains the Body and supports the link between Consciousness and the elements of the Body, which is the essential reason that Meditative practices can produce changes in the Body and mind of an individual. When using a Mantra correctly, the Concentration of the mind will begin to unify the energy of the Body and direct it in a Way that is specific to that Mantra. The common goal of such practices is to purify the Body and mind in Order to facilitate entry into advanced states of Meditative Concentration. The mundane goals of Mantras, though, tend to vary, and so certain Mantras may be used for specific effects. In Order to learn more about these mundane goals, classical texts are the essential reference, which describe these in detail.
18 armed cundi.jpeg

The third major function of Mantra practice is to develop a connection through Karma with a particular Enlightened being. For the Cundī Dhāraṇī Dharma gate, for example, this Enlightened being is Cundī Bodhisattva. When this connection begins to take place, it is common for the practitioner to have auspicious Dreams about that being, and this is widely reported by meditators. It is also common for the person to observe the Mantra even when it is not being recited, or to recite it in Dreams to help other beings. These are all minor indications of correct practice, and should not be regarded as very special or as an object of Interest. At more advanced levels, the practitioner may see shining energy points on a picture of Cundī Bodhisattva, which indicate the parts of the Body to focus the Mantra at, which will lead to the most effective practice at that particular Time. Many other possibilities exist, which will all depend upon the Karma of the individual and what is helpful at the Time. In general, one should not regard auspicious events as particularly important in the overall scope of practice, as all these things are essentially transient Phenomena.

Cultivating Samādhi and establishing a karmic connection with an Enlightened being are generally benefits for the meditator. However, it is also possible to dedicate the merits of this practice in Order to help others. This is not only beneficial for the recipients, but tends to increase the Merit of the practitioner as well. It is often assumed
edit on 26-3-2014 by Fevrier because: (no reason given)

posted on Sep, 21 2014 @ 12:39 PM
Hi, have read these posts on the Zhunti practice with interest. Was wondering where you'd gotten some of the info you'd posted on the Zhunti sadhana.

Also, it looks like the last post in the thread got cut off, perhaps due to length restrictions.

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