The negative [force] that reduces the power of speech is verbal non-virtuous karma that we’ve created by speech, like harsh words, lying and this and that. So we need to purify that by chanting these three syllables.
Because it’s powerless, when we read even though we read quite a lot of mantras, we still don’t see the result. The reason is because there is heavy karmas that exist in our speech. Therefore, we want to purify that negativity first to make the speech more powerful.
Reading books, learning, or hearing different teachings are good. But they’re useful only when you apply, when you are really using that to meditate. If you don’t use that way, you don’t use what you have learned, what do you have heard, what do you have read, then they’re not really useful, because that kind of knowledge is not very useful in samsara.
Reading, hearing different commentaries, different teachings is also very important. But the purpose of doing that, purpose for us to read to listen to study is to know what to be able to meditate, to be able to get the essence of that teaching, to really have experience from that teaching.
Generally speaking, there are two principal qualities of the mind. The first one is emptiness. And the second is clarity. And in order for Buddha to teach people to realize these qualities of the mind He taught the teachings on The Four Noble Truths – the First Turning of the Dharma Wheel. The First Dharma Wheel is basically for the foundation, for the realization of the meanings that were taught in the Second Wheel Dharma and the last, the Third Wheel Dharma.
The Dharma teachings has many many meanings, and many subjects. But, when it comes to real practice, then people lack ability to bring the mind to the main object, main things to meditate on, to think about. We can see the way of practicing that the great masters went through like Milarepa, and other masters.
Bless me so that illusory appearances will arise as wisdom.
As a Dharma practitioner, it’s very important to continue to practice and finish whatever of the practice. But a lot of people are not able to do that. It’s not stable. The way we practice is not stable.
(“Bless me so that delusion on the path will cease!”) “Delusion” here means when one tries to be a very good Dharma practitioner.
“Bless me so that delusion on the path will cease!”. When practicing Dharma a lot of Dharma practitioners meet some obstacles and they give up their practice because they just cannot handle the obstacles. For example, nowadays the society is complicated and the whole society probably may be criticizing a dharma person. The whole society can make a pressure on the individual Dharma practitioners.
