Chorus chanting of Om mani Padme hung by Monks| 108 repetitions |Explanation of benefits

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Generate loving kindness and compassion for yourself and others.

His Holiness the 14th Dalai Lama is believed to be a manifestation of Chenrezig. We dedicate the merits of this mantra to the long life of His Holiness.

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Chanting the Avalokiteshvara Chenrezig Mantra (prayer), Om Mani Padme Hum, out loud or silently invokes the powerful, benevolent attention and blessings of Chenrezig, the embodiment of compassion. Viewing the written form is said to have the same effect. It is said that all the teachings of the Buddha are contained in this simple mantra: Om Mani Padme Hum.

As you chant, visualize yourself to be a Buddha, in this case the Buddha of Compassion, Chenrezig. This practice will help you to gradually reduce and remove the fixation on your personal self, thus extending loving kindness and compassion to yourself and others. Through this practice, your intelligence and wisdom becomes enhanced, allowing you to see clearly what someone really needs and to communicate with them clearly and accurately.

For complete benefits of chanting Om Mani Padme Hum, please see https://fpmt.org/education/teachings/lama-zopa-rinpoche/the-benefits-of-chanting-om-mani-padme-hum/

The Meaining of Om Mani Padme Hung by Gyalwang Karmapa:

“From one perspective, the six-syllables are the name mantra of Chenrezik. From another, Chenrezik is a bodhisattva who embodies the great compassion of all the buddhas and incorporates their bodhichitta and activities as well as all of their power. This means that his mantra has the potency of what are known as truthful or powerful words. His strength and commitment to help others was inconceivable and so the benefits of his mantra, these words of truth, are wondrous. One way of understanding the vast power of the mantra is to relate various sets of six qualities to the six syllables of the mantra. The first set is the Six Paramitas or Perfections. In their respective order, Om refers to the Perfection of Generosity; Ma to the Perfection of Ethics; Ni to the Perfection of Patience; Pad to the Perfection of Diligence; Me to the Perfection of Meditative Concentration; and Hung to the Perfection of Wisdom. The second set of six refers to the sufferings of the six realms that are eliminated through the power of the mantra. Om refers to the suffering of change and downfall in the god realm; Ma to the suffering of combat and quarrel in the demi-god realm; Ni to the suffering of stress and poverty in the human realm; Pad to the suffering of dullness and stupidity in the animal realm; Me to the suffering of hunger and thirst in the hungry ghost realm; and Hung to the suffering of heat and cold in the hell realms. The third set of six relates to the various kinds of siddhis or accomplishments. The first two are known as the ordinary and supreme siddhis or the mundane and transcendent siddhis. The last four of the six syllables are particular instances of the common siddhis, referring to the four types of action—pacifying, extending (or enriching), magnetizing (or mastering), and eliminating. Specifically, Om refers to the supreme siddhi; ma to the ordinary siddhis in general; Ni to the siddhi of pacifying sickness and negative spirits; Pad to the siddhi of extending life and merit; Me to the siddhi of magnetizing (dbang ’gyur) or mastering dreams, lifespan, and merit; and Hung to eliminating enemies and obstructers.

“The fourth set of six refers to the afflictions that are eliminated. Om purifies pride, Ma purifies jealousy, Ni purifies attachment, Pad purifies ignorance, Me purifies miserliness, and Hung purifies hatred. The fifth set of six refers to the benefits of various qualities. Om refers to the quality related to the body; Ma, the one related to speech; NI, the one related to the mind; Pad, the one related to qualities; Me, the one related to activity; and Hung represents the combination of them all. The sixth set of six is drawn from the context of the paths and levels. Om refers to the path of accumulation; Ma to the path of joining; Ni to the path of seeing; Pad to the path of meditation; Me to the path of no more learning; and Hung to the level of omniscience.

“These sets of six lay out the numerous benefits that reciting Chenrezik’s mantra can bring. But merely saying, ‘These are the benefits’ will not make them happen. We need to learn how to do the practice. Of the six sets we just looked at, the most important here is the second one of purifying the six realms and clearing away their specific type of suffering."

Gyalwang Karmapa
https://kagyuoffice.org/the-karmapa-teaches-the-practice-of-chenrezik/