I just purchased these mala beads, and was VERY drawn to them. I had a vision I have worn them before, and as a deep Tantric Dakini, I know I have been a Mystic Tantric Healer in other lives as well. Here is my journey to drawing in a powerful Tibetan Tantra Buddhist Master.
The mantra: OM MANI PEPI HUNG (Tibetan) or OM MANI PEME HUM (Sanskrit) are good for this, as well as:
OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG (TIBETAN) or
OM AH HUM VAJRA GURU PEMA SIDDHI HUM (SANSKRIT)
or OM AH HUNG BENZA GURU PEMA SIDDHI HUNG (TIBETAN; another)
“The Vajra Guru Mantra is the mantra associated with Guru Rinpoche, also known as Padmasambhava. This is a draft translation of a treasure text which explains the Vajra Guru Mantra. It was originally concealed during the time of Padmasambhava in Tibet and later rediscovered by Karma Lingpa (14th century) who brought it forth from its place of concealment and copied it down on reams of gold. It is simply known as “The Syllable by Syllable Commentary Explaining the Benefits of the Vajra Guru Mantra.” It begins with an invocation and then goes into a dialogue between Yeshe Tsogyal, the spiritual consort of Padmasambhava, and Padmasambhava himself.”
“The great master, Pema Jungne replied:
Oh faithful lady, what you have said is so very true. In the future, such times will befall sentient beings and both in a temporary and in a long term sense, the benefits of the Vajra Guru mantra can be definitely be felt. Since my spiritual instructions and the methods of practice that I offer are immeasurable, I have hidden a great number of treasure teachings in the water, rocks, the sky and so forth. In these evil times, even individuals with fortunate karma will find it difficult to encounter these teachings. It will be difficult to bring together the necessary circumstances for these teachings to be revealed. This is a sign that the collective merit of beings is on the wane.
However, at such times, if this essence mantra, the Vajra Guru mantra, is repeated as much as possible, a hundred times, a thousand times, ten thousand times, a hundred thousand times, a million, ten million, a hundred million times and so forth, if it is repeated in holy places, in temples, next to great rivers, in areas where gods and demons abound, if it is recited in these places by tantric practitioners with pure samaya, by people with monastic ordination who maintain their vows purely, by men and women who possess faith in the teachings, if they give rise to bodhicitta on a grand scale and recite this mantra, then the benefits and advantages and energy of such practice are truly inconceivable. This will avert all of the negative forces of disease, famine, unrest, bad harvests and all bad omens and indications in all the countries of the world, such that the rain will fall in a timely manner for the crops so there will always be a plentiful supply of water for agriculture and for human and animal life, and all regions and areas will experience prosperity and auspicious conditions.
In this life, in future lives, and in the intermediate state between death and rebirth, these individuals who practice in this way will meet with me again and again. The very best of these individuals will actually meet me in their waking consciousness. Those of middling degree of attainment will meet with me again and again in their dreams. Gradually perfecting the different paths and levels of their practice, they will attain to the ranks of the masculine and feminine holders of intrinsic awareness in my pure land in the continent of Ngayab. Have no doubt of this.
If this mantra is recited a hundred times a day, merely a hundred times a day without interruption, one will become attractive to others and will effortlessly come by food and wealth and the necessities of life.
If one recites it a thousand or ten thousand times on a daily basis, one is able to literally overwhelm others with one’s brilliance, in the sense of becoming very charismatic and influential in exerting a positive influence over others, and one will gain unhindered force of blessings and spiritual power.
If one repeats it a hundred thousand or a million times on a regular basis one will become capable of effecting an immeasurably great benefit for beings, exactly as one would wish to.
If one recites the mantra three or seven million times, one is never separate from the buddhas of the three times and one becomes inseparable from me. All the gods and demons of existence will attend to one and offer their praises.
In the most excellent cases, individuals will attain the rainbow body, and the final level of attainment in this lifetime. On a more middling level, at the moment of death, the mother and child aspects of radiant luminosity will meet. At the very least, individuals will behold my face in the bardo state and all the appearances of the bardo state will be free in their own ground such that these individuals will be reborn on the continent of Ngayab and from that vantage point, be able to accomplish an immeasurable amount of
benefit to beings. Thus the Guru replied to Yeshe Tsogyal.
She responded by saying:
Oh great master, it is extremely kind of you to have spoken of these vast and immeasurable advantages of the spiritual energy of this mantra. For the benefit of sentient beings in the future however, a detailed explanation would be of enormous benefit, and so I would ask you to speak in a brief way about the different syllables of this mantra.
To which the great master replied:
O daughter of good family, the Vajra Guru mantra is not just my single essence mantra, it is the very essence or life force of all the deities of the four classes of tantra, of all the nine yanas, and all of the 84,000collections of dharma teachings. The essence of all of the buddhas of the three times, all of the gurus, yidams, dakas, and dakinis, dharma protectors, etc., the essence of all of these is contained and is complete within this mantra. How, you may ask, does this work? What is the reason for all these being complete with this mantra? Listen well and hold this in mind. Read it again and again. Write it out for the benefit of sentient beings, and teach
it or demonstrate it to beings in the future.”
OM AH HUNG BENZA GURU PEMA SIDDHI HUNG
See the remainder of this translation at: http://www.rinpoche.com/gurumantra.html
“With such practices, you need to first have this thought before practicing: My mother sentient beings have been suffering for a very long time, life after life. I also have been the cause of much suffering myself. In order to liberate myself and all beings, I generate the mind of Enlightenment, Bodhichitta, and Shall practice the recitation of this Vajra Guru Mantra. (say this 3 times)”
Another great resource: http://newbuddhist.com/discussion/3393/bone-mala-ethical
and AWESOME http://www.buddhaofcompassion.org/benefit
Bone Malas were used in Ancient times and in Hindu texts by Wrathful Deities; like Kali, Heruka, Samantabhadra Buddha, the many forms of Dakini, and others.
Sadhana Practice of Wrathful Deities
“In the practice of Sadhana according to the highest class of Tantras, known as Mahayoga in the Nyingmapa tradition, the Sadhaka, or yoga practitioner, transforms oneself in visualization and meditation into the Yidam, or meditation deity, an archetypal form perceived with pure vision, which represents a manifestation of enlightened awareness. By thus mystically identifying oneself with this deity during the course of the meditation practice session, one may thereby come to access within oneself the powers, capacities, and wisdoms associated with that particular form of Buddha enlightenement in manifestation. By transforming oneself into the Yidam and meditating in this state, the potentialities associated with the Yidam that are latent in one’s stream of consciousness may be awakened, whereas ordinarily they are dorment and latent. Awakening into the form of the Yidam, one discovers that the deity finds itself in the sacred symmetrical space of the Mandala, which, during the meditation session, represents a temporary virtual reality, or divine dimension, for the Yidam’s enlightened activities.
Wrathful Yidams, such as Vajrakilaya, were manifested by Buddhas and other enlightened beings for the purpose of subduing and transforming negative energies. Hence their wrathful appearance, but the core of their being is compassion, their motivation is Bodhichitta or the enlighened mind, and thus their wrathful appearance is only an expression of skillful means. Much like the martial artist, their minds remain calm and clear, and their hearts totally compassionate toward the suffering of all living beings in Samsara.”