Tibetan Buddhists
. . . . The Buddha points out that God is transcendent, unknowable, unnamable, unlike anything we can see, touch, imagine or think. If a transcendent exists, it surpasses our being and out thoughts and all our attempts to name it. To name it would be to situate it among namable beings, to enclose it in our categories, and so to render it finite. God cannot be named. Indeed, there is no need to name God for God is unnamable and therefore has no name.
In nearly all mystical thought God is admittedly nameless and ineffable.The Buddha refused to name God. For the Buddha, eliminating the name of God is the supreme religious undertaking. Panikkar concludes that the problem of God does not lie in the realm of theory. “It does not belong to the realm of the word, but to the kingdom of silence.” (Maitri Upanishad 6.22-23)
Om Mani Padme Hum
(Source: http://www.dharma-haven.org/tibetan/meaning-of-om-mani-padme-hung.htm#Mani )
Enlightened awareness includes whatever we might need to understand in order to save any beings, including ourselves, from suffering.
The Dalai Lama has provided an analysis of the meaning of the mantra, Om Mani Padme Hum. He concludes with this discussion with this synopsis: "Thus the six syllables, Om Mani Padme Hum, mean that dependence on the practice which is in indivisible union of method and wisdom, you can transform your impure body, speech and mind into the pure body, speech, and mind of a Buddha."
Tibetan Buddhists believe that saying the mantra (prayer), Om Mani Padme Hum, out loud or silently to oneself, invokes the powerful benevolent attention and blessings of Chenrezig, the embodiment of compassion. Viewing the written form of the mantra is said to have the same effect -- it is often carved into stones, like the one pictured above, and placed where people can see them.
It is said that all the teachings of the Buddha are contained in this mantra: Om Mani Padme Hum can not really be translated into a simple phrase or sentence.
That enlightened awareness includes whatever we might need to understand in order to save any beings, including ourselves, from suffering. For that reason the entire Dharma, the entire truth about the nature of suffering and the many ways of removing it's causes, is said to be contained in these six syllables.
Om Mani Padme Hum
In most religious traditions one prays to the deities of the tradition in the hopes of receiving their blessing, which will benefit one in some way. In the vajrayana Buddhist tradition, however, the blessing and the power and the superlative qualities of the enlightened beings are not considered as coming from an outside source, but are believed to be innate, to be aspects of our own true nature. Chenrezig and his love and compassion are within us.
The six syllables perfect the Six Paramitas of the Bodhisattvas.
Gen Rinpoche, in his commentary on the Meaning of the mantra said:
"The mantra
Om Mani Pädme Hum is easy to say yet quite powerful,
because it contains the essence of the entire teaching. When you say
the first syllable Om it is blessed to help you achieve perfection in the
practice of generosity, Ma helps perfect the practice of pure ethics,
and Ni helps achieve perfection in the practice of tolerance and
patience. Päd, the fourth syllable, helps to achieve perfection of perseverance,
Me helps achieve perfection in the practice of concentration, and the final
sixth syllable Hum helps achieve perfection in the practice of wisdom.
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Dalai Lama
The Tibetan term for meditation is gom, which connotes the development of a constant familiarity with a particular practice or object. The process of "familiarization" is key because the enhancement or development of mind follows with growth of familiarity with the chosen object. Consequently, it is only through constant application of the meditative techniques and training of the mind that one can expect to attain inner transformation or discipline within the mind.