Manjushri | Thubten Chodron The Thubten Chodron Teaching Archive Mon, 20 Nov 2017 03:18:48 +0000 en-US hourly 1 Meeting Manjushri Sun, 14 Dec 2014 23:46:18 +0000 Homage to Manjushri. How considering the qualities of wisdom can inspire our practice. ]]>

  • Manjushri represents the wisdom aspect of buddha
  • Different ways to see the buddha figures
  • Believing other sentient beings can become Manjushri (have the potential to become awakened) causes us to have respect for them
  • Meaning of the prayer
    • Importance of reliable teachers on the path
    • The buddhas protect us by showing us the antidotes to our afflictions, teaching us the Dharma
    • Importance of seeing that we are wanderers caught in the prison of samsara, pushed by the force of craving (for a body) and karma into a rebirth
    • The three kinds of suffering (unsatisfactoriness)
    • Stopping and assessing our lives, considering the purpose of our lives and our potential
    • Setting our priorities wisely
    • Five paths of a bodhisattva
    • Transmitted and realized Dharma
  • Prayer often said before teachings, to prepare the mind

YouTube Video

The text of the Homage to Manjushri can be found here.

Homage to Manjushri Sat, 18 Jun 2011 18:38:42 +0000

Obeisance to my Guru and Protector, Manjushri,

Who holds to his heart a scriptural text symbolic of his seeing all things as they are,
Whose intelligence shines forth like the sun, unclouded by the two obscurations,

Who teaches in sixty ways, with the loving compassion of a parent for his only child, all wanderers caught in the prison of samsara, confused in the darkness of their ignorance, overwhelmed by their suffering.

You, whose dragon-thunder-like proclamation of Dharma arouses us from the stupor of our delusions and frees us from the iron chains of our karma;
Who wields the sword of wisdom hewing down suffering wherever its sprouts appear, clearing away the darkness of ignorance;

You, whose princely body is adorned with the one hundred and twelve marks of a Buddha,
Who has completed the stages achieving the highest perfection of a bodhisattva,
Who has been pure from the beginning,

I bow down to you, O Manjushri;

om ah ra pa tsa na dhi

(recite many times)

With the brilliance of your wisdom, O compassionate one,
Illuminate the darkness enclosing my mind,
Awaken my intelligence and wisdom
So that I may gain insight into the Buddha’s words and the texts that explain them.

See also Introduction to the Manjushri practice.

Manjushri meditation on emptiness Fri, 31 Oct 2008 15:49:28 +0000

  • Benefits of the retreat from afar
  • Guided meditation on the sadhana

Manjushri practice Missoula (download)

I think that the idea was that I lead the front-generation Manjushri practice in preparation for doing the retreat from afar. Because every winter when the Abbey residents go into retreat, then we invite people who are living in other places to join us by doing one session of the retreat that we are doing five or six sessions of daily. And so it’s a very nice way for other people to feel connected to the Abbey and to join in our practice. So I think the idea was that I would lead that and then people would have an idea of how to do it.

I should tell you—tomorrow we’re going to have a lot of fun with the two truths. So be prepared. And do the Manjushri practice before you come tomorrow because we’re all going to need Manjushri’s wisdom to understand this topic. Because there are two truths but one of them isn’t true, there’s a truth that’s false!

Let’s spend a few minutes just watching our breath before we begin. Let the mind settle down.

A picture showing the face of Manjushri

In the space in front of you visualize Manjushri. He’s looking at you with compassionate eyes and he’s surrounded by all the other buddhas and bodhisattvas. (Photo by Wonderlane)

In the space in front of you visualize Manjushri. He’s looking at you with compassionate eyes and he’s surrounded by all the other buddhas and bodhisattvas. And you’re sitting there facing Manjushri. Think, your mother is on your left, your father is on your right. You’re surrounded by all sentient beings as far as the eye can see.

And then think, what I call “I”:

  • this “I” that I care so much about,
  • the “I” that I want to be happy and to avoid suffering,
  • this “I” through which I filter all my experiences,
  • this “I” or “me” that’s the center of the universe,

is simply a karmic bubble. This “I” that I think is so precious is just something that happened to arise due to causes and conditions.

Nothing’s solid that is me. In fact I am simply an appearance that I call “I” or “me”, just an appearance, like a reflection of a face in a mirror. It’s not something that’s truly there. It’s just an appearance. Like the water of a mirage is just an appearance produced by causes and conditions. But there’s no water there. There’s no face in the mirror, just an appearance; that’s all I am. An appearance produced by causes and conditions, by karma. So in fact there’s nothing here to be attached to. There’s no solid “I” here to cling to. Like a hologram. All the self is like a hologram, an appearance, but when you search you can’t find anything there.

All the people that we come in contact with—the ones we like, the ones we don’t like, the ones we don’t know—they too are all just karmic bubbles. They were born as babies, due to karma, due to causes and conditions. They’re just appearances and when they die there’s no real person there either that’s dying. It’s just the end of that particular karmic bubble.

So there are no real other people to be attached to—because they’re only appearances to the mind. And there are no real people out there to hate or fear either—because they’re just appearances to the mind.

All these things—myself, and others, and our whole environment—are just appearances, without anything findable there. They aren’t totally nonexistent. They arise due to causes and conditions and cease because of their impermanent nature. But all this arising and ceasing that we see all the time takes place within the space of there not being anything objectifiable or solid there. It’s just the appearances that arise and cease. No solid people to be attached to or hate.

But we and all these other people are ignorant of this. And instead we make everything solid and real and concrete. So what is fluid and mobile we make crystallized and solidify, and think that things have their own nature that is real and findable. And because of believing in this real findable nature—this essence that doesn’t really exist—then we suffer because we cling to things and crave things that are only appearances but we think are real and truly desirable.

We get upset and angry at things that are our own mental creation because we think that they have real natures which are repugnant. But they’re only appearances produced by causes and conditions.

So we and all these sentient beings around us are born and reborn again and again in cyclic existence due to this ignorance of not realizing that we’re only appearances and are empty of any inherent nature. And so that’s really tragic that totally unnecessarily, simply because of ignorance, there’s so much pain in the world and in ourselves.

But there’s a way to remove that ignorance and that’s done through the wisdom that sees things are simply dependently arising bubbles and thus lack inherent nature. To generate that wisdom we need to learn about it from those who have actualized it. And for that reason we turn to Manjushri and all the buddhas and bodhisattvas in the space in front of us for refuge. And so we, together with all these illusion-like sentient beings, take refuge in the illusion-like buddhas and bodhisattvas so that we can attain liberation and enlightenment which is also like an illusion.

The audio file continues with a guided meditation on the Manjushri sadhana, beginning at 19:40.

Explanation of the Manjushri sadhana Thu, 02 Oct 2008 15:49:23 +0000

  • Step-by-step explanation of the Manjushri sadhana
  • How to do the visualization
  • Encouragement for the retreat from afar

Manjushri front-generation explanation (download)

This is the explanation on the front-generation practice of Manjushri. It’s quite good fortune that everybody has to be able to do this retreat and I really encourage you and admire you for doing it. It will bring great benefit to you. If you don’t understand everything about the sadhana at the beginning don’t worry about it, that’s okay. The important thing is to do it as best as you can and to really make a connection with this Buddha of wisdom, Manjushri, and feel that your own wisdom grows and that you’re protected by wisdom.

Refuge and bodhicitta

The sadhana starts out with taking refuge and generating bodhicitta. The reason we start out that way is by taking refuge we get this clear in our mind that we’re doing a Buddhist practice—so that the Buddha, Dharma, and Sangha are our spiritual guides. When we generate bodhicitta, the altruistic intention to become a buddha for the benefit of sentient beings, then we are getting clear in our own mind why we’re doing this practice. So we’re not on a power trip. We’re not doing it just to have fun. We’re doing it because we really care about other sentient beings and because we have confidence in our own ability to become a fully enlightened buddha.

Then we do the four immeasurables, “May all sentient beings have happiness and its causes,” and so on. With that prayer it is very good to pause and meditate after each line. Really generate those feelings—because that helps to purify our mind of anger, and attachment, and bias and helps us to feel love, compassion, joy, and equanimity.

Analytic meditation on emptiness

The next step in the meditation is meditating on emptiness. Here is where we really try and let go of all of our preconception, all of our wrong views, and the whole feeling that, “The way I see the world, that’s exactly how it is,” and, “Things are screwed up,” and, “Nobody does what I want.” You know: this very hard rigid view that we have. Instead we really just soften that and see that those are only thoughts. They’re not necessarily an objective external reality. So we calm the thoughts. We open up some space in our mind—and let our mind rest peacefully in this space of the lack of objectified existence out there that we have to battle with. Instead there’s just open space-like wisdom.

Manjushri front generation

Then, within that space of the emptiness of inherent existence, Manjushri appears. He is seated on a lotus and a moon seat. It’s very important that you visualize everything made of light. So you’re not visualizing a statue or a painting. You might look at the statue or the painting to know how to visualize, but you really want to feel that there’s a real living being there with a body made of light that you can trust and you can take refuge in, who is an emanation of the wisdom of all the buddhas.

Thangka image of Manjushri

We can make requests to the Buddha to help us increase our love, and compassion, and wisdom. (Photo by Deana Zabaldo)

Invoking and absorbing the wisdom beings

We do the next section of invoking and absorbing the wisdom beings. That’s a psychological technique because sometimes we visualize Manjushri in front of us and we say, “Oh, that’s not really the Buddha of wisdom, that’s just my imagination.” So here what we do is we imagine that the light goes out from Manjushri’s heart and invokes all the beings who really are Manjushris, invokes all the buddhas and bodhisattvas. And that they come and they dissolve into the Manjushri we visualized in front of us. Doing that gives us more confidence and more feeling that Manjushri really is here in front of us. Because if you think about it, a buddha has an omniscient mind and knows everything that’s happening in the universe. So the Buddha is here right now in that sense and we can tune into the Buddha’s wisdom. We can make requests to the Buddha to help us increase our love, and compassion, and wisdom. We just have to believe that the Buddha is there and tune into the Buddha’s energy and make that request.


After we invoke and absorb the wisdom beings and the Manjushri in front then we make offerings. We didn’t chant the mantras. I’ll do it now in case you’re interested but you don’t need to worry about the mantras so much. The word argham means water for drinking, padyam means water for washing the feet, pushpe is flowers, dhupe is incense, aloke is light, gandhe is perfume, naivedya is food, and shabda is music. We offer all of those to Manjushri. The meaning of the mantra is, “Oh, the noble arya who has wisdom realizing emptiness directly, all of you please I offer to you these different offerings.” I’ll just do it but you don’t have to do it because I don’t want you to get tangled up trying to pronounce Sanskrit.

Om arya vagih shara saparivara argham pratichcha hum svaha
Om arya vagih shara saparivara padyam pratichcha hum svaha
Om arya vagih shara saparivara pushpe pratichcha hum svaha
Om arya vagih shara saparivara dhupe pratichcha hum svaha
Om arya vagih shara saparivara aloke pratichcha hum svaha
Om arya vagih shara saparivara gandhe pratichcha hum svaha
Om arya vagih shara saparivara naivedya pratichcha hum svaha
Om arya vagih shara saparivara shabda pratichcha hum svaha

The reason we make offerings is to create merit, to create good energy by making offerings to the buddhas and Manjushri, who is a buddha. Usually whenever there are beautiful things we like to grasp onto them and keep them for our self. We tend to be very possessive, very miserly, looking out for how we can get everything we want. So this practice of making offerings is the complete reversal of that. It’s imagining very beautiful things filling the entire space around you and then offering them to Manjushri— and then we feel so much delight in making offerings. Instead of grasping onto things, “This is mine. I’m not going to share it with you!” Or feeling like if we give something that we’re going to miss it: you know, this kind of poverty we have sometimes.

With this meditation of imagining offerings and giving them (and Manjushri accepts them with so much bliss and delight)—this meditation really helps us to train our mind in taking delight in giving. It frees us from stinginess and miserliness. Also it really helps us expand our mind because when we visualize all these beautiful things, our mind automatically becomes happy. So it doesn’t matter what environment you’re in, even if your external environment’s very dreary—if you imagine beautiful things and then you offer them to the Buddhas and bodhisattvas who you admire and you respect and you imagine they feel bliss, then that makes you feel good.


The same idea is behind offering praise; and the next three verses are of offering praise. Again, usually when there’s praise, when there are compliments, when there are nice things, we want them. We want everybody to notice our good qualities, and say nice things about us, and praise us, and give us a good reputation. With that kind of mind then we become so ego sensitive and whenever people don’t treat us as well as we think they should treat us then we get really upset, and that’s of no use to anybody whatsoever. So here instead of craving praise, what we’re doing is we’re giving it. And we’re learning to feel delight by giving praise, by noticing the good qualities of the buddhas and bodhisattvas and praising those and respecting those. That again, it opens our heart because when we can see good qualities in others then we become more receptive to generating those good qualities ourselves. Whereas when we’re all just focused on, “I want to have a good reputation. I want people to praise me,” then we’re not very happy on the inside, are we?

Meditation on the clear appearance of Manjushri

Then the next step of the meditation is to do the meditation on the clear appearance of Manjushri. (So here you can turn on the pause button on your tape recorder.) The purpose of this meditation is to develop concentration, and so here you may again review all the details of what Manjushri looks like in your mind. Then hold your mind single-pointedly as much as you can on that image of Manjushri. Now when you’re visualizing you’re not trying to see Manjushri with the same vividness as you would as if he were before you or looking at a picture or something like that. But it’s a visualization. We’re actually visualizing all the time, so it’s not that hard to do. For example if I say, “Think of pizza.” You have a visualization right away in your mind, don’t you? You know what’s on it. You know whether it’s thin crust or thick crust. You know how much cheese. The visualization of pizza is so clear in your mind, even your eyes are open, right? So in the same way what we’re trying to do now is instead of visualizing pizza, which is an object of attachment, we’re trying to visualize Manjushri, whose essence is wisdom and compassion.

You may say, “But it’s so much easier to visualize pizza than Manjushri.” Well, it’s just a matter of habituation. Once you practice visualizing Manjushri again and again, then visualizing Manjushri becomes very easy. You’ll even be able to do it with your eyes open. But here at this point you’re really trying to calm your mind and stay on this image of Manjushri as long as you can. Don’t force yourself to do it too long. If the image is still a little bit blurred, that’s okay. If all you get is an orange blob, that’s okay. Just be content with whatever you get. Slowly as you remember again and again what Manjushri looks like, and you’re mindful of that, your visualization over the days and months and years will increase. The clarity of it will increase.

Mantra recitation and developing the seven wisdoms visualization

Then after you do that, you do the mantra recitation. There’s one basic mantra recitation and then there are the seven wisdom mantra recitations. When you’re doing these you don’t have to do all of these visualizations in each meditation session. You could do one. You can do two. You can do one visualization in many meditation sessions. You can play around with this a little bit because you have to see what works for you.

When you start, focus on the visualization, and then when you have the feeling of the visualization, then add the mantra. What you want to be doing ultimately is the visualization and the mantra at the same time. Now some of us are more visually oriented and so when we do this maybe the mantra is just in the background but we’re focusing more on the visualization. Others of us are more hearing oriented and so maybe we prefer to just rest our mind on the sound of the mantra and the visualization isn’t quite as vivid. It’s going to be different for each person and it’ll also probably be different in each meditation session. So that’s fine.

In the basic visualization here at Manjushri’s heart, the Manjushri in front of you, there’s a moon disc and an orange syllable DHIH, and the letters of the mantra om ah ra pa tsa na are standing around the edge of the moon disc. All the letters are standing upright and they’re all made of brilliant light. This light shines from the DHIH and the syllables and it invokes all the wisdom of explaining, debating, and writing and the wisdom of hearing, thinking, and meditating of all the Buddhas and bodhisattvas and all the holy beings. All of that wisdom appears in the form of orange light.

It’s coming from space where all those holy beings are, all this light coming and dissolving into you. So then you really feel that your whole body and mind, inside and out, are just drenched with this brilliant orange wisdom light. And especially when the light fills your body you feel like your body and mind are just filled with that: so there’s no space at all for anger or belligerence, and depression, and confusion. Just give your mind a break and stop being so hard on yourself and stop being so critical of yourself and others. Just let this beautiful orange light dissolve into you and really feel like it’s filling your whole body and mind with wisdom, and clarity, and peacefulness, and compassion, and tolerance, and forgiveness. Really think like that as you’re doing the visualization, as you’re doing the mantra recitation.

Concluding mantra visualization

At the end of the mantra recitation then you visualize the DHIH at the back of your tongue. And light radiates from it invoking all the wisdom of all the Buddhas and bodhisattvas that absorbs into the DHIH in your tongue. And then as you say dhih, dhih, dhih, dhih, dhih, dhih, dhih, dhih … 108 times in one breath. Then you imagine that a duplicate DHIH comes from the one in your tongue and absorbs into your heart and that your wisdom becomes very clear. If you can’t do 108 all in one breath, it doesn’t matter, just do as many as you can. Don’t worry about counting 108, it’s very hard to move your mala beads that quickly. So just do as many DHIHs as you can in one breath and then swallow at the end and swallow the DHIH and have it come into your heart.

After that you can say the Vajrasattva mantra, if you wish to, to purify any mistakes you may have made in doing the practice.

Repeat offerings and praise (optional)

Then if you want to repeat the offerings and the praise that you did earlier in the sadhana you can do that.

Lamrim meditation

Then after that, do some lamrim meditation. So here this is the meditation on the stages of the path to enlightenment. Some of you may have a lamrim outline or you might have a lamrim book or you might have any of my books or His Holiness the Dalai Lama’s books or many different books on the stages of the path. You want to do one of the meditations on those after doing the whole Manjushri practice because after you do the visualization and the recitation your mind’s much calmer. You’ve invoked all this wisdom and had it dissolve into you and so now is the perfect time to do a little bit of lamrim meditation. You can make your lamrim meditation as long as you want. In the same way the time that you spent doing the mantra recitation and visualization you can do that for as long or as short as you want.

It’s good when you’re doing the lamrim meditation to know which meditation you’re going to do and then have an outline of the major points that you’re going to contemplate. As you contemplate those points do it by applying it to your own life—so that you can really get a feeling of how the Dharma applies to your life and describes your own life.

So you can read a Dharma book and then just make a list of the points from the chapter that you read and contemplate those. For example, if it’s a chapter on precious human life, or death and impermanence, or refuge, karma, the bodhicitta meditations, any of these. There are so many different meditations to do—if you can do them one after the other in the sequence that they are in the book that’s very good. Some days you may have a need to do one particular meditation because it’s an antidote to something that’s really plaguing you so choose that meditation. Just sit quietly and think about the different points and think about them in relation to your life. That will bring you some good experience and some deep understanding of your life and also of the Buddhist teachings.


Then at the end, after you’ve done your meditation on the stages of the path, then you imagine that Manjushri comes on top of your head, facing the same way as you. He dissolves into orange light and dissolves into you. Then you think your mind and Manjushri’s mind become completely nondual and inseparable, and think that your body becomes clean and clear like crystal, very blissful, and your mind is Manjushri’s mind—it’s compassion and wisdom. Really concentrate on that for a while because it gives us the opportunity to let go of our very rigid self-image. Sometimes our self-conception is so limited, you know like, “I’m this kind of person. I have a bad temper. There’s nothing I can do about it.” Whatever kind of self-image we have, those self-images are incorrect and they’re also very limiting. So here you’re really dissolving Manjushri’s wisdom into you and now at the end Manjushri dissolves into you. Really let go of all those horrible self-images that we’ve kind of accumulated over the years and those self-images that we like to defend so much—“This is who I am. You’ve got to treat me like this.”—because that kind of attitude and attachment to these images you know really gets us in a lot of trouble. Those images are just thoughts. They’re not who we really are. So let go of them and stay with your body very clean and clear like crystal and blissful, and your mind wisdom and compassion. Just stay like that for as long as you can.


After that imagine that a small Manjushri made of light appears at the center of your chest at your heart center—and that Manjushri is kind of there with you throughout the day. So if you need to check in, you know, “I need to get in touch with wisdom and compassion,” you come back to your heart and Manjushri there. Manjushri’s kind of looking over your behavior so when you’re about to tell somebody off you restrain yourself because you don’t want to do that in Manjushri’s presence. You always feel the presence of Manjushri who is the manifestation of the wisdom and compassion of all the Buddhas.

Dedication and auspicious verses

At the very end of your practice then you dedicate the merit, the positive potential that you accumulated by doing this practice. We dedicate it so that we may become Manjushri—and by us becoming Manjushri may we then work in all sorts of skillful, compassionate, and wise ways to lead all other beings to Buddhahood so that they can also become Manjushri.

Then in the second verse we pray that the precious bodhi mind, the bodhicitta, that precious mind aspiring for full enlightenment for the benefit of others, may that mind always increase and continually grow and never diminish. Then any other prayers that you would like to recite, if you want to make special dedications for people that you know who need some dedications and prayers, do that. Or any other kind of virtuous aspirations that you have for your own spiritual practice, good rebirth, attaining enlightenment or whatever, or for peace in the world—then you also make those. You can say them silently to yourself but really imagine sending those good wishes out into the universe.

Between meditation sessions

Then when you arise from your meditation session try and keep the rest of your life as calm as you can while you’re doing retreat because what you do during the break time is going to influence how your session is. Watch your speech, watch your physical actions, try and have a wholesome stand of mind. If you get angry then apply the antidotes to anger. Look in the book Working with Anger or Healing Anger, one of those books. Find the antidotes. Apply them. Meditate on them. Calm yourself down because that will make it easier when the next day you sit down to do your session of the retreat. But when you sit down to do your session if your mind is still a little bit turbulent then do some breathing meditation to calm your mind down.

So I really want to congratulate all of you who are doing the retreat from afar. It’s a very wonderful practice to do this and to do the same practice consistently every day. Don’t judge your meditations. Good or bad, just do them. Just create the cause for happiness and be content with that. Really enjoy it. Please be aware that all of us at the Abbey who are doing retreat for the three months will be supporting you in your practice. Hopefully you will have sent us a picture of yourself, which we will have in the meditation hall. Also please make some dedications for the people at the Abbey doing the retreat too because we’re all in it together so to speak and we all want to support and reinforce each other as we are purifying and generating wisdom and compassion and going for enlightenment.

Thank you very much for participating in the retreat and have a good time with Manjushri. It’s a wonderful practice.

A guided meditation of this practice can be found here.

Guided meditation on Manjushri Thu, 02 Oct 2008 15:49:19 +0000

  • Guided meditation of the Manjushri front-generation sadhana
  • For those who have not received the initiation

Manjushri front generation sadhana (download)

Read an explanation of this practice.
The sadhana can be found here.

Manjushri sadhana Mon, 26 May 2008 15:49:15 +0000

Namo Guruja Vagih Sharigya

I make humble obeisance to you, great Tsong Khapa,
Personification of Manjushri in human form with all the marks and signs of perfection.
Your magnificent attainments were nurtured in the matrix of motherly method and wisdom combined
Of which the vibrant syllable DHIH is an embodiment.

Sipping the nectars of the profound teachings
Directly from Manjushri´s masterly eloquence,
You realized the heart of wisdom.
Inspired by your example, I will now set out
A description of the steps for actualization
Of Manjushri, the Bodhisattva of Wisdom,
In accord with your realization.

Refuge and bodhicitta

In my heart I turn to the Three Jewels of Refuge. May I free suffering beings and place them in bliss. May the compassionate spirit of love grow within me that I may complete the enlightening path. (3x)

May all sentient beings have happiness and its causes.
May all sentient beings be free of suffering and its causes.
May all sentient beings not be separated from sorrowless bliss.
May all sentient beings abide in equanimity, free of bias, attachment and anger.

Analytic meditation on emptiness (core of practice)

Use any of the reasonings: dependent arising, four-point analysis, etc., to understand that oneself and all phenomena are empty of inherent existence.

Om sobhava shuddoh sarva dharmah sobhava shuddho ham

Rest in emptiness, free from mental constructions and fabrications.

Tibetan calligraphy of seed syllable Dhih.

DHIH (Image by Dorje Jampäl)

Manjushri front generation

Within the sphere of emptiness, a lotus and moon seat appear in front of me. Upon it sits an orange syllable DHIH. It emits infinite light rays, going in all directions. On each light ray are beautiful objects that are offered to all the buddhas and bodhisattvas throughout space. Again light rays emanate, touching each sentient being and eliminating his or her suffering and its causes. All sentient beings are blissful and become Manjushri. All of these Manjushris absorb back into the DHIH.

The DHIH transforms into Manjushri, orange in color, with one face and two arms. His right hand brandishes a sword of wisdom in the space above him. At his heart, between the thumb and ring finger of his left hand, he holds the stem of an utpala lotus. Upon its petals in full bloom by his left ear, rests a volume of The Perfection of Wisdom Sutra. He sits in vajra posture and is adorned with precious ornaments on his head, ears, throat and shoulders, as well as bracelets and anklets. He is draped in a flowing mantle and skirt of exquisite silks, and his hair is tied up in five knots, which coil counterclockwise. Bearing an entrancing and serene smile, he sits amidst a mass of light radiating from his body. The syllable OM marks the crown of his head, AH his throat, and HUM his heart.

Invoking and absorbing the wisdom beings

The HUM at Manjushri´s heart emits rays of light that invite the wisdom beings from the inconceivable mansion of their own pure lands. They resemble Manjushri described above and are surrounded by hosts of Buddhas and bodhisattvas.

Dza (wisdom beings approach Manjushri)
Hum (wisdom beings dissolve into Manjushri)
Bam (wisdom beings and Manjushri become one)
Hoh (wisdom beings are inseparable from Manjushri)


Om arya vagih shara saparivara argham pratichcha hum svaha
Om arya vagih shara saparivara padyam pratichcha hum svaha
Om arya vagih shara saparivara pushpe pratichcha hum svaha
Om arya vagih shara saparivara dhupe pratichcha hum svaha
Om arya vagih shara saparivara aloke pratichcha hum svaha
Om arya vagih shara saparivara gandhe pratichcha hum svaha
Om arya vagih shara saparivara naivedya pratichcha hum svaha
Om arya vagih shara saparivara shabda pratichcha hum svaha


I make obeisance to your youthful form, O Manjushri,
Like that of a dynamic and graceful sixteen year old.
You repose upon the full moon as your cushion
At the center of an expansive, milk-white lotus.

I make obeisance to your speech, O Mighty Fulfiller of Wishes,
So mellifluent to the minds of countless sentient beings,
A lucent euphony to accord with each listener´s capacity,
Its multiplicity embellishing the hearing of all fortunate ones.

O Manjushri, I make obeisance to your mind
Wherein is illuminated the entire tapestry of the myriad objects of knowledge.
It is a tranquil ocean of unfathomable profundity
Of immeasurable breadth, boundless like space itself.

Meditation on the clear appearance of Manjushri

(Concentration meditation on visualized image of Manjushri)

Mantra recitation

At Manjushri´s heart upon a moon disc is an orange syllable DHIH. Encircling it at the disc’s periphery stands the rosary-like mantra, om ah ra pa tsa na. All the syllables radiate light, which gather the wisdoms of explaining, debating and writing, and the wisdoms of hearing, thinking, and meditating possessed by the Buddhas, bodhisattvas, solitary realizers, hearers, and the wise and learned master of all the Buddhist and non-Buddhist traditions. (Contemplate the fusion of such wisdoms with your mindstream while reciting the mantra. i.e. all that wisdom dissolves into me.)

Om ah ra pa tsa na dhih

Developing the Seven Wisdoms visualization

  1. Request, ¨Please grant great (extensive) wisdom, which has no resistance to understanding the meaning of Buddha´s extensive scriptures.¨ (Great extensive wisdom can memorize and understand many things quickly. It also knows the entire meaning of sutra and tantra and is able to see the conventional and ultimate natures of all universal phenomena without restriction.)

    From the DHIH and mantra syllables in Manjushri, orange lightrays radiate in all directions. (Optional: The light rays carry offerings, as in the previous visualization, to all the Buddhas and bodhisattvas.) The lightrays then invoke all their wisdom and realizations in the form of countless youth Manjushris. Some are as large as mountains, others as small as sesame seeds, and they pervade all of space. All the billions of Manjushris absorb into you through the pores of your body, uniting with you like snow falling into the ocean. Your entire body and nervous system become the nature of clean clear wisdom light that destroys all physical diseases and hindrances to developing great extensive wisdom. Feel that you have generated great extensive wisdom through concentrating on Manjushri´s body.

    Much powerful light, like billions of suns, radiates from the DHIH and mantra syllables at your heart, going out through all the pores of your body and touching all universal sentient beings who are immediately released from their ignorance and become Manjushri.

  2. Request, ¨Please inspire (bless) me to generate clear wisdom, which can understand the subtle and difficult points of the Dharma without confusion.¨ (Clear wisdom understands, for example, the detailed and subtle points of emptiness and dependent arising. Visualize: om ah ra pa tsa na dhih, as well as the Sanskrit vowels and consonants.)
  3. Request, ¨Please inspire (bless) me to generate quick wisdom, which quickly cuts off all ignorance, wrong conceptions, and doubt.¨ (Visualize: DHIH, as well as om ah hum.)
  4. Request, ¨Please inspire (bless) me to generate profound wisdom, which understands the meaning of the scriptures in a profound, limitless way.¨ (Visualize: Manjushri´s swords and texts.)
  5. Request, ¨Please inspire (bless) me to generate the wisdom of explaining or teaching the Dharma, which can perfectly explain the definite, correct understanding of all the words and meanings of the scriptures.¨ (Visualize: The Perfection of Wisdom texts.)
  6. Request, ¨Please inspire (bless) me to generate the wisdom of debate, which courageously refutes the damaging words that express wrong ideas and misconceptions.¨ (Visualize: wheels of swords.)
  7. Request, ¨Please inspire (bless) me to generate the wisdom of composition, which uses perfect grammar and words and has the meaning of clear wisdom that gives joy to the minds of all sentient beings.¨ (Visualize: The Perfection of Wisdom texts and wheels of swords.)

Concluding mantra visualization

Imagine Manjushri´s wisdom body appearing as a DHIH lying on your tongue with its head towards the back of your mouth. From the DHIH lightrays emanate in all directions and transform into offerings—protection umbrellas, victory banners, etc.—that are offered to all the buddhas and bodhisattvas. Their blissful omniscient wisdom and realizations manifest as orange DHIHs that absorb into the DHIH on your tongue. Recite dhih, dhih… 108 times in one breath, if possible.

As you say each DHIH, a duplicate DHIH emanates from the DHIH on your tongue and dissolves into the DHIH at your heart. After reciting the DHIHS, silently swallow some saliva and imagine the DHIH on your tongue comes down and absorbs into the DHIH on the moon disk at your heart, which becomes very brilliant. Immeasurable orange lightrays radiate from the DHIH, filling your entire body and purifying all negative karma, sickness, and hindrances. Think, ¨I have received the special qualities of memory which does not forget the words and meanings of the teachings and of knowledge of all things past, present, and future.”

To purify excesses, omissions, and mistakes, recite Vajrasattva´s mantra:

Om vajra sattva samaya manu palaya/ vajrasattva deno patita/ dido may bhawa/ suto kayo may bhawa/ supo kayo may bhawa/ anu rakto may bhawa/ sarwa siddhi mempar yatsa/ sarwa karma su tsa may/ tsitam shriyam kuru hum/ ha ha ha ha ho/ bhagawan/ sarwa tatagata/ vajra ma may mu tsa/ vajra bhawa maha samaya sattva/ ah hum pey (3x)

Repeat Offerings and Praise (Optional)

Lamrim meditation


Manjushri comes on top of my head and dissolves into me. Manjushri´s mind and my mind become non-dual. My body becomes clear and clean like crystal and very blissful. My mind is like Manjushri´s—saturated by compassion and wisdom. Concentrate on this for awhile.


Manjushri reappears at my heart, to help me engage in extensive deeds to benefit all sentient beings.

Meditate during the rest of the day that all sights are Manjushri´s mandala, all sounds are his mantra, and all your thoughts are Manjushri´s unlimited compassion and wisdom.)

Dedication and auspicious verses

By the virtue of this practice may I quickly accomplish the powerful attainments of Manjushri, and then may I lead all beings to that same supreme state.

May the precious bodhi mind not yet born arise and grow. May that born have no decline, but increase forever more.

(Additional optional dedications: long life prayers for His Holiness the Dalai Lama, and King of Prayers)

Colophon: The above meditation upon Orange Manjushri was written by Ngawang Lozang Gyatso, a monk of rectitude from Zahor, at the request of Gajo Dargye.

Translated by Kevin Garratt with Chomdze Tashi Wangyal and Lozang Gyaltsen. Front generation adaptation by Venerable Thubten Chodron.

This article is available in Spanish: Meditación en Manjushri anaranjado

Meditación en Manjushri anaranjado Mon, 26 May 2008 15:00:52 +0000

Namo Guruja Vagih Sharigya

Te rindo un humilde homenaje a ti, gran Tsong Khapa,
personificación de Manjushri en forma humana con todas las marcas
y signos de la perfección. Tus logros magníficos fueron nutridos en la matriz de la maternal combinación del método y la sabiduría, de la cuál es una encarnación la vibrante sílaba DHIH.

Bebiendo los néctares de las enseñanzas profundas
directamente de la elocuencia magistral de Manjushri,
tu comprendiste el corazón de la sabiduría.
inspirados por tu ejemplo, ahora proporcionaré una descripción de los pasos para
la consecución de Manjushri, el Bodisattva de la sabiduría, de acuerdo a tu comprensión.

Refugio y Bodicita

En mi corazón me vuelvo hacia las tres joyas de refugio. Que pueda libertar a los seres que sufren y situarlos en el gozo. Puedan los compasivos espíritus del amor crecer dentro de mí y que pueda completer el camino iluminador.

Puedan todos los seres tener felicidad y sus causas.
Puedan todos los seres estar libres del sufrimiento y sus causas.
Puedan todos los seres nunca estar separados del gozo libre de penas.
Puedan todos los seres morar en la ecuanimidad, libre de parcialidad, apego y enojo.

Meditación analítica en la vacuidad (núcleo de la práctica)

Utiliza cualquiera de los razonamientos: originación dependiente, análisis de cuatro tipos de producción o surgimiento, etc., para entender que tanto uno mismo como los fenómenos están vacíos de existencia inherente.

Om sobhava shuddoh sarva dharmah sobhava shuddho ham

Descansa en el vacío, libre de construcciones mentales y fabricaciones.

Generación frontal de Manjushri

En la esfera del vacío, un asiento de loto y luna surge frente a ti. Sobre él se encuentra la sílaba anaranjada DHIH. Emite rayos infinitos de luz, yendo en todas direcciones. En cada rayo de luz se encuentran hermosos objetos, que son ofrecidos a los Budas y bodhisatvas a través del espacio. Nuevamente, emanan rayos de luz, tocando a cada ser sintiente, eliminando sus sufrimientos y las causas de los mismos. Todos los seres sintientes se deleitan, transformándose en Manjushri. Estos innumerables Manjushris se disuelven en la DHIH.

La DHIH se convierte en Manjushri, anaranjado en color, con una cara y dos brazos. Su mano derecha blande una espada de sabiduría por encima de él. En su corazón, entre los dedos pulgar y anular de su mano izquierda, sostiene el tallo de un loto utpala. En sus pétalos, completamente florecidos a la altura de su oído izquierdo, descansa un volumen del Sutra de la Perfección de la Sabiduría. Se encuentra sentado en postura de vajra, y lleva su cabeza, oídos, garganta y hombros adornados con ornamentos preciosos; asimismo, porta brazaletes y tobilleras doradas. Está cubierto por un ondeante manto y una falda de exquisitas sedas. En la coronilla lleva un nudo de cinco niveles, enroscado en dirección opuesta a las manecillas del reloj. Luciendo una hipnótica sonrisa serena, se sienta en medio de un torrente de luz irradiado por su cuerpo.

La sílaba OM marca su coronilla, la AH su garganta, y la HUM su corazón.

La sílaba DHIH escritas en tibetano en color naranja.


Invocando y absorbiendo a los seres de sabiduría

La HUM en el corazón de Manjushri, emite rayos de luz que invitan a los seres de sabiduría desde la inconcebible mansión de sus propias tierras puras. Se asemejan al Manjushri descrito con anterioridad, y están rodeados por huestes de Budas y bodisatvas.

Dza (seres de sabiduría se aproximan a Manjushri)
Hum (seres de sabiduría se disuelven en Manjushri)
Bam (seres de sabiduría y Manjushri se vuelven uno solo)
Hoh (seres de sabiduría son inseparables de Manjushri)


Om arya vagih shara saparivara argham pratichcha hum svaha. (padyam, pushpe, dhupe, aloke, gandhe, naivedya, shabde)


Rindo homenaje a tu forma juvenil, O Manjushri,
Aquella de un dinámico y grácil muchacho de dieciséis años.
Reposas sobre la luna como tu cojín,
En el centro de un expansivo loto, níveo como la leche.

Rindo homenaje a tu palabra, O Cumplidor Poderoso de Deseos,
Tan meliflua a las mentes de incontables seres sintientes,
Una resplandeciente eufonía acorde a la capacidad de cada oyente,
Su multiplicidad embelesando la escucha de los afortunados.

O Manjushri, rindo homenaje a tu mente
Donde se ilumina el tapiz entero de las miríadas de objetos de conocimiento.
Es un océano tranquilo de insondable profundidad
De inconmensurable amplitud, vasta como el espacio mismo.

Meditación en la aparición clara de Manjushri

Recitación del mantra

En el corazón de Manjushri, sobre un disco lunar se encuentra la sílaba anaranjada DHIH. Rodeando la periferia del disco, sobresale el mantra-rosario, om ah rap a tsa na. Todas las sílabas irradian luz, reuniendo tanto las sabidurías para explicar, debatir y escribir, como las sabidurías para escuchar, pensar y meditar poseídas por los Budas, bodisatvas, realizadores solitarios, escuchas, y el sabio y educado maestro de todas las tradiciones Budistas y no Budistas. (Contempla la fusión de tales sabidurías en tu continuo mental mientras recitas el mantra. En otras palabras, toda esa sabiduría se disuelve en ti.)

Om ah ra pa tsa na dhih

Desarrollando la visualización de las Siete Sabidurías

  1. Solicita: “Por favor concédeme la gran sabiduría extensa, que no opone resistencia a comprender el significado de las vastas enseñanzas del Buda”. (La gran sabiduría extensa puede memorizar y entender múltiples cosas rápidamente. También conoce el significado entero del sutra y tantra, y es capaz de ver, sin restricciones, las naturalezas convencional y última de todos los fenómenos universales.)

    De la DHIH y las sílabas del mantra en Manjushri, irradian rayos anaranjados en todas direcciones. (Opcional: Los rayos llevan ofrendas, como en la visualización previa, a los Budas y bodisatvas.) En forma de incontables Manjushris juveniles, los rayos invocan toda su sabiduría y realizaciones. Algunos son inmensos como montañas, y otros diminutos como semillas de sésamo, e impregnan el espacio entero. Los millones de Manjushris se disuelven en los poros de tu cuerpo, fundiéndose contigo como nieve cayendo en el océano. Tu cuerpo y sistema nervioso completos, se transforman en luz de naturaleza limpia y clara de sabiduría, que destruye todas las enfermedades físicas y los obstáculos para desarrollar la gran sabiduría extensa. Concentrándote en el cuerpo de Manjushri, siente que has generado gran sabiduría extensa.

  2. Torrentes de potente luz, cual billones de soles, irradian de la DHIH y las sílabas del mantra en tu corazón, salen por los poros de tu cuerpo y tocan a todos los seres sintientes universales, quienes son inmediatamente liberados de su ignorancia y se convierten en Manjushri.

  3. Solicita: “Por favor inspírame (bendíceme) para generar la sabiduría clara, con la que logre entender, sin confusión, los puntos sutiles y difíciles del Darma.” (La sabiduría clara comprende, por ejemplo, puntos sutiles y detallados de la originación dependiente. Visualiza: om ah ra pa tsa na dhih, así como las vocales y consonantes en Sánscrito.)

  4. Solicita: “Por favor inspírame (bendíceme) para generar la pronta sabiduría, que rápidamente corte con toda ignorancia, visiones erróneas y duda.” (Visualiza: DHIH, y om ah hum.)

  5. Solicita: “Por favor inspírame (bendíceme) para generar la sabiduría profunda, que entiende el significado de las escrituras de modo profundo e ilimitado”. (Visualiza: Las espadas y textos de Manjushri.)

  6. Solicita: “Por favor inspírame (bendíceme) para generar la sabiduría capaz de explicar o enseñar el Dharma, que puede perfectamente explicar la comprensión correcta y definitiva de las palabras y significados de las escrituras.” (Visualiza: Los textos de Perfección de la Sabiduría.)

  7. Solicita: “Por favor inspírame (bendíceme) para generar la sabiduría de debate, que valientemente refuta las palabras dañinas, que expresan ideas equivocadas y visiones erróneas”. (Visualiza: ruedas de espadas.)

  8. Solicita: “Por favor inspírame (bendíceme) para generar la sabiduría de composición, que utiliza gramática y palabras perfectas, y cuenta con el significado de la sabiduría clara, que proporciona alegría a las mentes de los seres sintientes.” (Visualiza: Los textos de Perfección de la Sabiduría y ruedas de espadas.)

Concluyendo la visualización del mantra

Imagina el cuerpo de sabiduría de Manjushri brotando como una DHIH que yace en tu lengua; su cabeza orientada hacia la parte de atrás de tu boca. De la DHIH emanan rayos en todas direcciones, que se transforman en ofrendas –protección, sombrillas, estandartes de victoria, etc., y son entregadas a los Budas y bodisatvas. Su extática sabiduría y realizaciones, se manifiestan como DHIHs anaranjadas que se disuelven en tu lengua. Recita dhih, dhih… 108 veces con una sola inhalación.

Mientras pronuncias cada DHIH, una segunda DHIH brota de aquella en tu lengua, y se disuelve en la DHIH de tu corazón. Después de recitar las DHIHs, silenciosamente traga saliva e imagina que la DHIH en tu lengua, baja y se disuelve en la DHIH del disco lunar en tu corazón, convirtiéndose en rayos de un inconmensurable y resplandeciente anaranjado, llenando tu cuerpo entero y purificando todo el karma negativo, las enfermedades y los obstáculos. Piensa: “He recibido cualidades especiales de memoria que no olvidan las palabras ni los significados de las enseñanzas, y el conocimiento de todas las cosas del pasado, presente y futuro.”

Para purificar excesos, omisiones y errores, recita el mantra de Vajrasattva:

Om vajra sattva samaya manu palaya/ vajrasattva deno patita/ dido may bhawa/ suto kayo may bhawa/ supo kayo may bhawa/ anu rakto may bhawa/ sarwa siddhi mempar yatsa/ sarwa karma sutsa may/ tsitam shriyam kuru hum/ ha ha ha ha ho/ bhagawan/ sarwa tatagata/ vajra ma may mu tsa/ vajra bhawa maha samaya sattva/ ah hum pey (3x)

Repite Ofrendas y Alabanza (Opcional)

Meditación de Lamrim


Manjushri se coloca encima de mi cabeza y se disuelve en mí. La mente de Manjushri y la mía se tornan no-duales. Mi cuerpo se vuelve claro y limpio como el cristal, lleno de regocijo. Mi mente es como la de Manjushri—colmada de compasión y sabiduría. Concéntrate en ésto por un tiempo.


Manjushri reaparece en mi corazón, ayudándome a que me involucre en grandes obras en beneficio de todos los seres sintientes.

Medita durante el resto del día imaginando que todo lo que ves es el mandala de Manjushri, todo lo que escuchas es su mantra, y todos tus pensamientos son su compasión ilimitada y su sabiduría.

Dedicatoria y versos auspiciosos

Que por la virtud de esta práctica, pueda rápidamente alcanzar los poderosos logros de Manjushri, y así conducir a todos los seres sin excepción hacia ese mismo estado supremo.

Que la preciosa mente de bodi, nazca en donde no ha nacido y se incremente donde ya existe.

(Dedicatorias opcionales adicionales: oraciones de larga vida a Su Santidad el Dalai Lama, y La reina de las oraciones)

La meditación de Manjushri Anaranjado fue escrita por Ngawang Lozang Gyatso, un monje de rectitud de Zahor, a petición de Gajo Dargye.

Traducida al inglés por Kevin Garratt con Chomdze Tashi Wangyal y Lozang Gyaltsen. Adaptación de generación de frente por Venerable Thubten Chodron.

Versión Inglés: Manjushri front-generation practice

Introduction to Manjushri practice Thu, 09 Sep 2004 15:49:08 +0000

  • Manjushri’s appearance
  • Conventional and ultimate truths
  • The perfection of wisdom
  • Our attachment to the body

Manjushri introduction (download)