Zenkar Rinpoche composed this sādhana when he was just fifteen years old at the request of his tutor. Its focus is Mañjuśrī, the embodiment of all the buddhas’. Guru Manjushri Sadhana. You must have received initiation in order to perform this sadhana. Refuge. At eye level in front of you, visualize the refuge field and. Manjushri Sadhana by the Vidyadhara. $ A practice of white Manjushri composed by Chögyam Trungpa Rinpoche at the request of Lama Ugyen Shenpen.
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Obeisance to my guru and protector, Manjushri, Who holds to his heart 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 60 ways, with the loving compassion ssdhana a parent for his only child, all wanderers caught in the prison of samsara, confused in the darkness of their ignoranceoverwhelmed sadhaba their dukkha The unsatisfactory nature of sadhaana five appropriated aggregates, which are under the control of afflictions and karma.
You whose dragon-thunder-like proclamation manjyshri Dharma In the most general sense, Dharma refers to the teachings of the Buddha. Most specifically, it refers to the realizations of the path and the resultant cessations of suffering and its causes.
Our actions leave imprints on our mindstream and later bring about our experiences. And yet our situation is such that the unsatisfactory nature of our condition is a constant in our lives. Here we are with the opportunity to spend a month deepening our wisdom, deepening our compassion, learning to understand sadgana suffering, the darkness of the ignorance that causes it, using this opportunity to develop our faith and our confidence in our capacity to overcome this.
Engaging in our practice with great enthusiasm and joyseizing this opportunity for all it is worth, using it to attain our own spiritual liberation and ultimate enlightenment so that we can lead all other living beings to that same state.
And so, Venerable Chodron always talks about taking a vacation with this zadhana deity, taking a tropical vacation with Manjushri, really moving into the sunlight of Manjushri. This practice is especially effective for eliminating confusion, generating wisdom, enhancing love Wishing sentient beings to have happiness and its causes.
Manjushri is a manifestation of the wisdom from all the buddhas, and this practice is especially effective for eliminating confusion, generating wisdom, enhancing love and compassion. It is sadhnaa done for mabjushri memory, for getting all the wisdoms we pray for, for having skill in debate, manjishri in writing and in clarifying the teachings and so forth.
But the motivation, of course, is to deepen our understanding of the nature of reality so that we can progress along the path and develop our bodhicitta. This practice helps us overcome our self-centeredness and our ignorance, and it helps us open our hearts to others in a joyful way not a sappy way, but in a way that actually can help strengthen our capacity to benefit people, even right now.
The practice comes from Lama Tsongkhapa, who had a direct relationship with Manjushri. We can find the place in ourselves where we have some Manjushri wisdom.
red lion of speech Manjushri sadhana – Dharma Wheel
And we can use that, as an example, to help us aspire to even more, to help us grow. And this particular one really bangs at our grasping at an inherently existent saddhana and at our poor-quality view. But as I was going back through the teachings, seeing how imagining these qualities of Manjushri and using them as an inspiration for something to inspire to, seeing how this really helps.
The fact is that we do it and do it, and through familiarization things will get clearer. Now what does that even mean? When geshe A learned master comparable to a Ph.
So to think about how developing this relationship with Manjushri is the manifestation of that wisdom, that would be something to think about, what does that mean? So about the deity himself, his physical appearance represents the internal qualities of the fully enlightened mind. So the color, the sadhana we had before said red-yellow. And in the praises in various places, it says, shines forth like the sun. Venerable had a beautiful line, she said: So like the sun enlightens the world, Manjushri illuminates how things exist, conventionally and ultimately.
They say he has a year-old body, at its peak, in perfect form.
The two edges of the sword represent conventional truth and ultimate truth, conventional truth being the functional world, the multiplicity of phenomena, the ultimate truth being the ultimate nature of things existing differently than they appear and completely empty of the inherent existencethey appear to have.
The sword cuts the wrong conceptions about both of these truths, and the sword is flaming. The flame of that sword burns our karma and our afflictions and leaves no trace, manuushri even any ash.
In his left hand, his ring finger and thumb come together. These two fingers are representing the two truths also and then the three fingers that are remaining represent the refuges, the Three Jewels. Right here in the space between the thumb and the forefinger there is the stem of an utpala lotus that curls around and blooms by his ear. And then in the blossom of this big bloom rests the Prajanparamita text, the Heart of Wisdom teachings.
Sadhsna because, how do we become like Manjushri? By realizing the heart of wisdom, or realizing what the texts teach. The jewels we talked about in the description are about his six perfections: His hair is tied up in five knots—the five knots represent the five dhayani Buddha families, so the five wisdoms are there. And it is very important to remember and to always hold that his body is sadhaba of light, completely different from a body made of flesh, bone, blood, etc.
This body of flesh and manjushdi was taken not by choice but on the basis of our karma sadhaja afflictions.
The basis of our ignorance that grasps that inherent existence, that grasps at wanting a body, that propels us into yet another form, another body again and again and again. So this very body is of the nature of suffering and with it we continue to create the causes for suffering.
So this body of this flesh and blood is really very, very much what our samsara is, that and our mind that is out of control from our karma and afflictions. So by contrast, this body of light is an emanation of the mind of the Buddha and you get quite a different feeling of what that is. So as much as we can, carrying this feeling of Manjushri at our hearts into the break times, will really help us also be aware of that and to keep compassion for others in our minds and hearts.
You know how you are to apply this to your own life? So then I think about it, then I think some more about it and it feels like so many words. They can be recited during meditation to purify and calm the mind. I have to listen to this all the time. Why am I intentionally bringing it this wordiness into a meditation session?
So then what would you do differently? Maybe you can just try to visualize it, try seeing it without words. See it as a movie, the actions … like a silent movie. This morning I just started at the beginning of the lamrim because I had no idea where I left off and the very first question in it was to remember a disturbing situation in your life, recall what you were thinking and feeling.
And so I can do that. But then it asks you to notice the way you describe the situation to yourself and how that influences how you experience it. Just do one question at a time. We have the luxury of time here to do that. What was I thinking and feeling? No, not what am I saying about it, what was I actually feeling?
Bring yourself back to that question. What was I feeling? What was I thinking? Not what was I telling myself about it, what was I feeling? Yeah, so if you can go here, one question at a time and make yourself stop the commentary.
How do I stop … how do I do this? Just try it one question at a time. How did it feel in my body? And really go slow with these points of the lamrim meditation. Really take your time to just go inside. Ask yourself what is the point of that question? I guess I do a combination of both. I do find that I tell a story to sort of analyze what was I feeling.
And that does feel like more of a conversation with my self, but at the same time I try to remember those feelings and feel these feelings. I was having a bit of difficulty on the flow of the mantra recitation. The initial visualization of the light goes out and hooks back all the wisdoms and brings them back. But the mantra continues through all of those. And then whether you just do the simple visualization or you invoke the various wisdoms, you always conclude your mantra recitation with the visualization of the DHIH on the back of the throat, bringing in light, sending it out etc.
I thought you were saying that Venerable was suggesting that we first get the basic visualization on our mind first, before we introduce the mantra. So then I can mix it up how I want to, once I get the basic visualization, I can focus on that first, add the mantra and then maybe try and add the extended visualization right? Yes, you want to get the mantra and visualization going together at the same time.
And get that going pretty solidly before you get too experimental. I have one about the self-generation. Your ordinary form is gone. So where your heart was, your mind now appears as that egg. She makes differences between the two: And then it is our mind appearing in the space where your heart was, your mind appears in this wisdom form of the DHIH.
How did that person come back? If people have received the Manjushri empowerment and also have either the two-day Chenrezig or some other highest class tantralike Kalachakra, then they can do the self-generation practice. Now, Venerable did a series of really beautiful teachings on the Manjushri practice before the Manjushri retreat, which some of you probably have listened to. So there will be places that will not apply to the people who are doing the front generation.
Some questions may come up around that, but if you have questions about self-generation they will get answered in those teachings, probably more. So that means to pace yourself to get what you need in the context of the session.
The sadhana used in this retreat is a kriya tantra practice. To do manjuhsri self-generation, you must have received manjuxhri jenang of this deity. A jenang is often called initiation. It is a short ceremony conferred by a tantric sadhaja. You must also have received a wong This is manjjshri two-day empowerment, initiation into either a highest yoga tantra practice or the Armed Chenrezig practice.