A Pleasing Festival of the Blossoming White Lotus of Intelligence
A Familiarization Practice for Orange Manjushri
Composed by Tukwan Rinpoche Lobzang Chokyi Nyima
By resting whose precious feet,
On my pure topknot of faith from clear understanding,
Appears the glory of a hundred thousand designs of good quality
From the rim of the clear mirror at his heart?
It is the One renowned as Manjushri, the supreme deity.
And due to his spontaneous manifestation in my heart-center,
I therefore raise the golden victory banner of good speech
As an ornament for the palace of the Buddha’s teaching.
Just as from the jeweled crystal of wisdom the cool peace essence springs off,
Those who wish to extinguish the massive fire of samsaric suffering, and to enter the ultimate happiness,
By the power of the supreme deity whose great wisdom realizes the truth,
Should engage in this method for accomplishing Manjushri who bestows supreme intelligence.
Herein is the method to practice the sadhana that accomplishes Solitary Hero Manjushri, which was directly transmitted to the Great Tsongkhapa, the Dharma King, by Manjushri himself, as part of the Jamyang Choekor Tantric Cycle. It contains three steps: Preliminary practices, the actual practice, and the conclusion practice.
I. Preliminaries
The yogi or yogini who has well obtained the empowerment, permission, instruction, etc., should establish the boundary of the retreat in an isolated place. After cleaning the retreat room, he should install a Manjushri statue or image on the altar, and arrange in front a white torma decorated with a four-petaled lotus, as well as beautifully arrange other offerings1.
Having taken a seat on a comfortable cushion, one should offer the preliminary prayers of going for Refuge, generating Bodhicitta, meditating on the Four Immeasurables, [offering Seven-Limbed Prayer and a Mandala Offering2.]
[If you are engaging in retreat, at the beginning of each session construct the pledge seal of the Tathāgata Lineage by placing your hands in the Tathāgata Lineage mudra at the crown of your head and reciting: Oṃ Tathāgata Udbhavaye Svāhā]3
Refuge, Bodhicitta and the Four Immeasurable Thoughts
For the benefit of others I must liberate myself
From the mires of samsara in order to liberate others.
Therefore, for the purpose of achieving the state of buddhahood,
I go for refuge to all the Ones Gone to Bliss.
For the benefit of others the Teacher who has completed the path expounded
The collection of Sutra and Tantra teachings, which are like medicine.
Therefore, for the purpose of mixing it with my mental continuum,
I go for refuge to the holy Dharma.
For the benefit of others the Sangha, having followed the Teacher,
Uphold and practice the Dharma.
Therefore, for the purpose of receiving close companions on the path,
I also go for refuge to the noble assembly.
For the benefit of all wanderers in samsara,
May I generate the attitude,
With strong conviction that I will not abandon it for even a moment,
That is the mind of perfect enlightenment.
May all wanderers in samsara, who are my mothers, be endowed with happiness and its causes,
Be free from suffering and its causes,
Easily accomplish the cause of everlasting bliss and happiness,
And be free from attachment and hatred. (x3)
Guru Yoga of Tsongkhapa (offered in place of a Seven-Limbed Prayer)
From Tushita’s hundreds of gods’ protector’s heart
To tip of this fresh, pure-white, heaped curd-like cloud,
O Lobzang Dragpa, Dharma’s omniscient king,
Pray come to this place with your disciples.
In space ahead on lion throne, lotus and moon,
Venerable gurus, smile brightly with delight.
Pray stay hundreds of eons to spread doctrine
As supreme merit field for my mind of faith.
Your wisdom mind sees full range of knowables.
Your eloquent speech adorns fortunate ears.
Your beauteous body, famed glory outstanding.
Homage to you worthwhile to think of, hear, and see.
Pleasant offerings of water, various flowers,
Fragrant incense, light, perfume and so on,
Oceans of offerings, set out and envisioned,
Offered up to you, supreme field of merit.
Nonvirtue committed with body, speech and mind,
Which I have heaped up since beginningless time,
Especially what has contradicted three vows,
Each I confess from my heart with strong regret.
In time of strife you strove to learn and practice,
Shunned eight mundane concerns, made life essenceful.
O protector, from depths of our hearts,
We rejoice in your powerful great deeds.
Venerable gurus, from love and wisdom
Clouds densely massed in your dharmakaya sky,
Pray loose a rain of vast profound Dharma
On fields of disciples just as needed.
May whate’er virtue that I’ve here gathered
Bring benefit to all beings and doctrine,
And may it make Venerable Lobzang Dragpa’s
Essential teachings ‘specially shine forever.
Avalokiteshvara, great treasure of unconceiving compassion,
Mañjushrī, lord of stainless knowledge,
Vajrapāni, conqueror of all demon hordes without exception,
Tsongkhapa, crown jewel of the of the land of snow’s sages,
Lobzang Dragpa, I make requests at your feet.
Short Mandala Offering
Ground, perfume anointed, flowers strewn,
Meru, four lands, sun and moon adorned,
Seen as buddha-field and offered. Thus
May all sentient beings enjoy pure lands.
Idaṃ Guru Ratna Maṇḍalakaṃ Niryatayāmi
(I send forth this jeweled mandala to you, precious gurus!)
II. Actual Practice
Again there are two steps: General explanation of the deity yoga and specific explanation of the visualizations during recitation.
II.1. General Explanation of the Deity Yoga
Within myself, as an ordinary being, at my heart is ball of light in the shape of an egg with its narrow tip pointed upward. In the center of that is a moon-disc, upon which is an orange syllable Dhīḥ (དྷཱིཿ) with long vowel mark (the gi-gu, or hook, at the top combined with the འ at the bottom of the character) and visarga (). From the Dhīḥ, [orange] light rays emanate, making offerings to the arya beings and accomplishing aims of all sentient beings. The light returns and absorb into my own body; due to that, my corporeal body of flesh and bone, and the egg-like light at my heart dissolve into light and melt into the Dhīḥ. That Dhīḥ transforms and I myself instantly become orange Manjushri, with one face and two arms. The right hand brandishes a sword, the left hand, with thumb and ring finger, holds at my heart the stem of an utpala flower whose petals are at the level of my ear, and on its fully blossoming flower is a text of The Perfection of Wisdom in 8,000 Verses4. I, as Manjushri, sit with legs in vajra posture, my body decorated with silk cloths and adorned with precious jewels. My hair is tied in a top-knot with the rest hanging down to the left, and I am smiling, with a peaceful expression. My appearance is without any true nature, and perfectly clear, like a reflection in a mirror. My crown is marked with a [white] syllable Oṃ (ཨོཾ), my throat with a [red] Āḥ (ཨཱཿ), and my heart with a [blue] Hūṃ (ཧཱུྂ).
Invoking and Making Offerings to the Initiating Deities5
From the Hūṃ (blue) light rays emanate, inviting Manjushri surrounded by buddhas and bodhisattvas. Make offerings to those initiating deities as follows:
Oṃ Ārya Mañjuśrī Sapārivāra Arghaṃ Pratīccha Hūṃ Svāhā|6 (drinking water)
Oṃ Ārya Mañjuśrī Sapārivāra Pādyaṃ Pratīccha Hūṃ Svāhā| (water for washing the feet)
Oṃ Ārya Mañjuśrī Sapārivāra Puṣpe Pratīccha Hūṃ Svāhā| (flowers)
Oṃ Ārya Mañjuśrī Sapārivāra Dhupe Pratīccha Hūṃ Svāhā| (incense)
Oṃ Ārya Mañjuśrī Sapārivāra Āloke Pratīccha Hūṃ Svāhā| (light)
Oṃ Ārya Mañjuśrī Sapārivāra Gandhe Pratīccha Hūṃ Svāhā| (perfume)
Oṃ Ārya Mañjuśrī Sapārivāra Naividyā Pratīccha Hūṃ Svāhā| (food)
Oṃ Ārya Mañjuśrī Sapārivāra Śapta Pratīccha Hūṃ Svāhā| (sound)
Requesting the Initiation
Recite three times:
Just as you, protector,
Bestowed empowerments upon sentient beings before,
Please now, out of your great compassion,
Bestow upon me the divine empowerment.
The Initiation
Manjushri and his retinue of buddhas and bodhisattvas, holding vases filled with nectar, say:
“Just as previously we had bestowed
Empowerments upon other sentient beings,
Today, we also bestow upon you, child,
The empowerment with transcendental wisdom nectar.”
Oṃ Ārya Mañjuśrī Sarvā Tathāgata Abhiṣekata Samaya Śrīye Hūṃ
Thus, with their empowerment, nectar fills one’s whole body, purifying all defilements, and one obtains the empowerment7. The rest of the water overflows at the top of one’s head and transforms into a blue, five-spoked vajra which adorns one’s head. The initiating deities, Manjushri and his retinue of buddhas and bodhisattvas, then enter into one’s body as wisdom beings.
[Jaḥ Hūṃ Baṃ Hoḥ
The wisdom beings become non-dual with (you,) the commitment being.]
Make offering as follows:
Blessing and Purifying the Offerings
Oṃ Vajra Amṛta Kuṇḍali Hana Hana Hūṃ Phaṭ
Oṃ Svabhāva Shuddhaḥ Sarva Dharma Svabhāva Shuddho ‘haṃ
(They dissolve into emptiness)
Oṃ Arghaṃ Āḥ Hūṃ
Oṃ Pādyaṃ Āḥ Hūṃ
Oṃ Puṣpe Āḥ Hūṃ
Oṃ Dhupe Āḥ Hūṃ
Oṃ Āloke Āḥ Hūṃ
Oṃ Gandhe Āḥ Hūṃ
Oṃ Naividyā Āḥ Hūṃ
Oṃ Śapta Āḥ Hūṃ
Offering to the Self Generation
Oṃ Ārya Mañjuśrī Sapārivāra Arghaṃ Pratīccha Hūṃ Svāhā
Oṃ Ārya Mañjuśrī Sapārivāra Pādyaṃ Pratīccha Hūṃ Svāhā
Oṃ Ārya Mañjuśrī Sapārivāra Puṣpe Pratīccha Hūṃ Svāhā
Oṃ Ārya Mañjuśrī Sapārivāra Dhupe Pratīccha Hūṃ Svāhā
Oṃ Ārya Mañjuśrī Sapārivāra Āloke Pratīccha Hūṃ Svāhā
Oṃ Ārya Mañjuśrī Sapārivāra Gandhe Pratīccha Hūṃ Svāhā
Oṃ Ārya Mañjuśrī Sapārivāra Naividyā Pratīccha Hūṃ Svāhā
Oṃ Ārya Mañjuśrī Sapārivāra Śapta Pratīccha Hūṃ Svāhā
Offering Praise to Manjushri
Embodiment of the transcendental wisdom of all conquerors,
The supreme deity, who is attractive with an orange body,
The treasure of knowledge and the sole refuge for all sentient beings,
To you, the everlasting source of refuge, I prostrate.
Mantra Recitation8
[Consecrate the rosary during the first session of the retreat with:
Namo Ratnatrayāya Oṃ Adbhute Vijaya Siddhi Siddharthe Svāhā (x108)
Bless the rosary every session with:
Oṃ Bhagavati Siddhi Siddhaya Siddharthe Svāhā]9 (x7)
Visualize:
The orange Dhīḥ, with long vowel mark and visarga, stands on the moon disc at one’s heart, and is surrounded with the mantra Oṃ A Ra Pa Ca Na. From the mantra garland and the Dhīḥ light rays emanate and invoke, in the forms of the hand implements and seed syllable, the divine wisdoms of instruction, analytic debate and composition, and the power of perfect memory, and so forth, from the buddhas and bodhisattvas, and from Buddhist and non-Buddhist panditas (scholars). [Those implements and seed syllables] absorb into the mantra garland. By doing so, one’s light of intelligence expands to all objects of knowledge.
Recite Oṃ A Ra Pa Ca Na an appropriate number of times.
[At minimum recite 100 times (one mala) for each of the nine visualizations described below. If you are in retreat or wish for a more extensive practice, after one mala’s recitation for each of the first two visualizations, removing ignorance and purifying defilements, repeat as many malas as you wish for each of the subsequent wisdom visualizations].
When recitation is complete, visualize:
On my tongue is an orange colored syllable Dhīḥ, which lay with its head pointing towards my throat. From it emanates a collection of Dhīḥ syllables that completely fills my whole body.
With one exhalation, recite the syllable Dhīḥ one hundred and eight times.
Then, while swallowing saliva, visualize:
The syllable Dhīḥ on my tongue enters into my body, and by so doing my whole body is filled with light, purifying all evil deeds, obscurations and ignorance.
Recite:
Whenever I desire to see him,
Or even just want to consult with him,
Let me be able to meet that very Manju-Protector,
Without any hindrance.10
Offering Torma at the End of the Session
If one offers the torma at the end of the session, first consecrate the offering torma [by reciting Oṃ Āḥ Hūṃ three times].
Visualize:
Light emanates from Hūṃ at my heart, invoking Glorious Manjushri who, surrounded by buddhas and bodhisattvas, comes to the space in front. From the tips of their tongues appear tubes of light that connect to the torma cake and they experience the satisfying blissful energy of the torma.
Recite:
Oṃ Ārya Mañjuśrī Sapārivāra Idaṃ Baliṃ Ta Kha Kha Khāhi Khāhi (3 or 7 times)
Offerings
Oṃ Ārya Mañjuśrī Sapārivāra Arghaṃ Pratīccha Hūṃ Svāhā
Oṃ Ārya Mañjuśrī Sapārivāra Pādyaṃ Pratīccha Hūṃ Svāhā
Oṃ Ārya Mañjuśrī Sapārivāra Puṣpe Pratīccha Hūṃ Svāhā
Oṃ Ārya Mañjuśrī Sapārivāra Dhupe Pratīccha Hūṃ Svāhā
Oṃ Ārya Mañjuśrī Sapārivāra Āloke Pratīccha Hūṃ Svāhā
Oṃ Ārya Mañjuśrī Sapārivāra Gandhe Pratīccha Hūṃ Svāhā
Oṃ Ārya Mañjuśrī Sapārivāra Naividyā Pratīccha Hūṃ Svāhā
Oṃ Ārya Mañjuśrī Sapārivāra Śapta Pratīccha Hūṃ Svāhā
Praise
As the one who possesses a youthful body,
Lights the lamp of wisdom,
And dispels the darkness of the three worlds,
To you, Manjushri, I prostrate. 11
[The Praise to Manjushri
Homage to my guru and protector, Manjushri!
You, whose intelligence shines forth as the sun, unclouded by delusions or traces of ignorance,
Who hold to your heart a scriptural text symbolic of seeing all things as they are,
Who teaches in sixty ways, with the loving compassion of a mother for her only son,
To all creatures 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 all 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 perfections of a bodhisattva,
Who has been pure from the beginning.
To you, oh Manjushri, I bow.
Om A Ra Pa Tsa Na Dhīḥ
With the brilliance of your wisdom, O compassionate one,
Illuminate the darkness enclosing my mind,
Enlighten my intelligence and wisdom
So that I may gain insight into the Buddha’s words and the texts that explain them.]12
Recite the 100-syllable Mantra and request forgiveness:
[Oṃ Vajrasattva Samaya / Manupalaya / Vajrasattva Tvenopatiṣṭha / Dṛdho Me Bhava / Sutoṣyo Me Bhava / Suposhyo Me Bhava / Anurakto Me Bhava / Sarva Siddhi Me Prayaccha / Sarva Karma Sucha Me / Chittaṃ Śriyaṃ Kuru Hūṃ / Ha Ha Ha Ha Hoḥ / Bhagavan Sarva Tathāgatha / Vajra Ma Me Muncha / Vajra Bhava Mahā Samaya Sattva Āḥ Hūṃ Phaṭ (x3)
Please forgive my mistakes in the yoga method
Due to my not having proper materials,
To my lack of understanding,
Or to my lack of ability].
If one has a statue, one can do the Request to Remain.
[By remaining here with this image
For the sake of all migratory beings
May you grant us long life without illness,
Power, and supreme attainment.
Oṃ Supratiṣṭha Vajraye Svāhā]
[If one has time, engage in a Lam Rim Meditation here] 13
Dissolution of the Visualization
Visualize:
Light emanates from the Dhīḥ at my heart, and the whole universe with all of its inhabitants dissolve into light which is absorbed into my body, which then dissolves into light and melts into the Dhīḥ. The Dhīḥ syllable melts into the visarga (), which turns into clear light.
From out of the emptiness I appear as [a Dhīḥ which transforms into]14 Manjushri, marked at my crown by a white Oṃ, at my throat by a red Āḥ, and at my heart by a blue Hūṃ.
Dedication
[In order to accomplish the benefit of sentient beings
Which reaches the end of space in ten directions,
Just as Manjushri has undertaken to do,
Let me now behave in the same way.15
[Due to these merits
May I quickly become Divine Wisdom Manjushri
In order to lead all sentient beings
To his enlightened state].16
II.2. Specific Explanation of the Visualizations during Recitation
The words of the Venerable One17 are as follows:
“If one arranges the six syllables [of the mantra],
On Solitary Manjushri’s [visualized sword-]wheel,
One should concentrate on the Dhīḥ at the center as the object of observation.
If arranging six Dhīḥ-s, then focus on them all.
If reciting only the single Dhīḥ,
It is profound to arrange six Dhīḥ-s [on the sword-wheel of] Solitary Manjushri.
If one is not able to visualize the turning of the wheel
Simultaneously with the turning of the syllables,
It is said that it is acceptable to visualize them each turning individually.
If one does not visualize the wheel as turning,
Focus on the turning mantra [garland] as one recites.
It is best if one can visualize the wheel turning very quickly;
If the wheel is not turning there will be a few obstructions.”
Now, the meaning of these verses will be explained in detail.
The Foundational Visualization
At my heart is a wheel [laying flat, horizontally] with six spokes, each in the form of sword, and with no outside rim. The hilts of the swords conjoin and form the hub of the wheel. At the center of the hub, there is an orange colored Dhīḥ (དྷཱིཿ) with the mark of the long vowel and visarga () standing on a moon disc. Arrange the six syllables, Oṃ, A, Ra, Pa, Ca, Na, (ཨོཾ་ ཨ་ ར་ པ་ ཙ་ ན་) above each of the six spokes, clockwise from the front one, and in such a manner that they do not touch the spokes.
During the session of actual meditation, there are [nine]18 practices:
1. Removing ignorance
2. Purifying defilement
3. Great Wisdom, by means of the body
4. Clear Wisdom, by means of the speech
5. Quick Wisdom, by means of the seed syllable
6. Profound Wisdom, by means of the hand implements
[7. The Wisdom of Instruction
8. The Wisdom of Analytic Debate
9. The Wisdom of Composition]
Removing Ignorance
At the time of mantra recitation, visualize the wheel turning clockwise, but the seed syllables turning counter-clockwise. Both the wheels and seed syllables are emanating light which is similarly turning. With this action, all evil deeds and obscurations accumulated from beginningless time, and specifically the stupidity of ignorance, in the form of dangling black hairs, are chopped into tiny pieces by the swords, and burnt by the light. The ashes drain out from my [ordinary body’s] lower openings.
Alternatively, visualize that the light of the syllables and the wheel completely fills up my body, and all evil deeds and obscurations are removed and cleaned without a trace remaining, in the same way that a lamp brought into a dark room eliminates all darkness.
Purifying Defilements
Inside the gi-gu (hook at top) of the Dhīḥ at my, Manjushri’s, heart, I clearly appear, sitting in ordinary form and surrounded by sentient beings. From the mantra garland emanate innumerable white goddesses holding vases filled with nectar and bundles of peacock feathers. By means of washing with the vase water the inside and outside my and all others’ bodies, all sickness, evil influences, misdeeds and obscurations are caused to flow out in the form of black smoke and liquid charcoal. The goddesses then wipe and purify everyone with the peacock feathers [to clear away any remaining defilements]. As a result of this happiness of body and mind arise and beings’ bodies become like completely pure crystal.
Alternatively, visualize that light emanates and all evil deeds and obscurations are removed and cleaned with no trace.
The Seven Wisdoms19
Great Wisdom
From the mantra and wheel at my heart limitless light rays emanate to ten directions, invoking the unlimited supreme wisdom of all buddhas, bodhisattvas, Hearers, Solitary Realizers, panditas, and so forth, in the form of large and small Manjushri-s, inconceivable in number. Like snow falling in a storm, they gently dissolve into the Dhīḥ at my heart, and the inside of my body is filled up with very clear light in the nature of wisdom.
Equal to Manjushri, I have obtained unobstructed intelligence concerning objects of knowledge just as they are and as numerous as they are and I have especially obtained the Great Wisdom that enables me to interpret on my own the meaning of all the scriptures.
Light rays like the brilliance of a hundred thousand suns emanate from all my pores, and strike all sentient beings. Thereby, all of their ignorance is destroyed and they become Manjushri.
Clear Wisdom
Light rays emanate as before, invoking the supreme wisdom of buddhas and bodhisattvas in the aspect of the syllables of scriptures, made of liquid gold, which are then dissolved into the Dhīḥ at my heart. Additionally, invoke the vowels and consonants, which are also then dissolved into the Dhīḥ at my heart. Then vowels and consonants emanate from the Dhīḥ, the mantra and the wheel at my heart, and by completely filling the inside of my body and all others’ bodies with brilliant light, all of the aims of all sentient beings are accomplished.
Equal to Manjushri, I have especially obtained the Clear Wisdom that is able to interpret, without conflation, the most subtle meaning of the words of the scriptures.
Quick Wisdom
Light rays emanate as before, invoking the supreme wisdom of buddhas and bodhisattvas in the aspect of innumerable golden Dhīḥ and Oṃ, Āḥ and Hūṃ syllables, which dissolve into the Dhīḥ at my heart. The same then emanate from the Dhīḥ and my body and all others’ bodies are filled with brilliant light as before, [and all wrong conceptions regarding the scriptures are eliminated].
Equal to Manjushri, I have especially obtained the Quick Wisdom that engages a hundred understandings of any meaning of the scriptures by merely glancing them.
[Profound Wisdom
Light rays emanate as before, invoking the supreme wisdom of buddhas and bodhisattvas in the aspect of innumerable swords marked by Dhīḥ at their hilts, which dissolve into the Dhīḥ at my heart. The same then emanate from the Dhīḥ and my body and all others’ bodies are filled with brilliant light as before, and the exhaustion of wisdom is eliminated.
Equal to Manjushri, I have especially obtained the Profound Wisdom that is inexhaustible and completely discerns the many different levels of meaning of all scripture.]20
The Wisdom of Instruction
At my heart, clearly visualized as the deity, is a five-spoked variegated vajra. On its hub there is a moon disc, on which is my mind, as an orange Dhīḥ. Light rays emanate from it and, draw in all the supreme wisdom and good qualities of all buddhas and bodhisattvas in the form of whatever text is to be explained as well as lights of the five colors. They all dissolve into the Dhīḥ. Light rays emanate from the Dhīḥ, entirely filling the inside of my body as well as those of the audience of my teaching, purifying all defilements and increasing the sublime Wisdom of Instruction. Each particle of light becomes a variegated vajra and they completely fill my own body. Thereby, one obtains the ability of not forgetting the meaning of the words.
The Wisdom of Analytic Debate
Clearly visualized as the meditational deity, at my heart and tongue is a wheel of swords with six spokes. Lights emanate from them, and draw in the good qualities of all the buddhas and bodhisattvas in the form of swords and sword-wheels, again and again they dissolve into the sword-wheels at my tongue and heart. The sword-wheels turn very quickly and destroy the opponents’ wrong understandings.
Alternatively, visualize only a single sword on the tongue, and perform the light rays’ emanation, reabsorption, and so on, as above.
The Wisdom of Composition
Light rays emanate from the seed syllable at one’s heart, invoking supreme wisdom in the form of texts and written words of the discourse to be composed, which dissolve into the Dhīḥ at my heart. The same then emanate from the Dhīḥ and purify the defilements of the body, speech and mind of all sentient beings.
Concluding Notes about the Visualizations
At the above occasions, if one visualizes the wheel turning very quickly, as if the turning spokes were invisible, heart-wind sickness,21 etc., will not arise. However, if one cannot clearly visualize the turning of the wheel, it is permissible to visualize that the syllables and their cushions touch the wheel, which is not turning. It is also permissible to visualize the seed syllable and the mantra are turning individually (not simultaneously).
By visualizing the tips of the sword-spokes as very sharp and blazing with fire, one quickly develops wisdom and eloquence. One should adjust the intensity, speed, individual color and temperature of the nectar streams [as needed].
A note on the alternate visualization is as follows.
At the hub of the wheel place a Dhīḥ and place six Dhīḥ -s at the spokes. It is then permissible to perform the recitation of just Dhīḥ [instead of the complete mantra, A Ra Pa Ca Na]. It is not permissible to simply do whatever one wants, but this is permissible because it is stated both in the Solitary Hero sadhana and the Concluding Pith Instructions on the Wheel composed by the Venerable One, Manjushri.22
Nevertheless, the special instructions of the lama maintain that first one should place the six syllables, A Ra Pa Ca Na, and recite them at the beginning of the session, and then recite the single syllable Dhīḥ as the object of meditation at the end of the session. I believe this to be the intention of the Venerable One.
III. Conclusion Practice
Having properly practiced in the fashion, one should break the retreat either when the internal and external signs arise or when one has completed the numerical familiarization [of reciting a fixed number of mantras], such as seven hundred thousand. Then, may everyone, oneself and others, enjoy the good fortune of using a feast of sublime wisdom to capture as guests all the good qualities of samsara and nirvana.
Auspicious Verses
The intelligent, youthful moon
Pours forth white light of inspiration,
And the white lotus of my mind blooms,
And flaunts a garland of anthers, the sadhana.
May the soaring bee of recitation
Now enjoy the feast that is the flower garland
Of profound yoga placed as an ornament
On the topknot of discernment.
With the beat of the summer drum23 of merit
On the domed peak of supreme intention’s clouds,
May the host of peacocks, the three worlds’ beings,
Playfully dance with happiness.
Colophon: Thus, The Method of Familiarization Practice for Orange Solitary Hero Manjushri, called A Pleasing Festival of the Blossoming White Lotus of Intelligence, is composed according to the earnest request from Zabs-drong Don-grub Dar-rgyas, a faithful and intelligent disciple, by Blo-bzang Chos-kyi Nyi-ma, the one who appears like a monk, in a hurry doing many busy affairs and talks.
Translator’s Colophon: Initial translation from the Tibetan by Sherab Chen, edited by Dr. John Dunne, August 2001. Further edits and corrections made by Ven. Gyalten Lekden, in consultation with the original Tibetan, a previous translation by Lama Thubten Yeshe, the Jamyang Choekor root texts compiled by Lama Umapa, and the advice of Lama Zopa Rinpoche, December 2014.
Notes
1. There are eight offerings (water for rinsing the mouth, water for washing the feet, flowers, incense, light, perfume, food and sound), though usually only seven offering bowls are set out, with sound being offered through the student’s recitation. For retreat it is good to set out at least two sets of seven offering bowls, one for the front generation and one, in the reverse order, for the self generation.
2. In this sadhana Lobsang Chökyi Nyima simply instructs, “Go for refuge, generate bodhicitta, meditate on the four immeasurable thoughts,” and leaves the practitioner to fill in verses on her or his own. The verses included in this translation come from the Solitary Orange Manjushri sadhana composed by Kyishö Tulku Ngawang Tenzin Trinley, which is included in the collection of The Rituals of the Methods for Performing the Sadhanas and Initiation Rites of the Collection of Deities Taught in the Jamyang Choekor Tantric Cycle, called ‘Increasing the Light of Wisdom,’ compiled by Jamyang Trinley (Tib.: ‘jam dbyangs chos skor nas bshad pa’i lha tshogs rnams kyi sgrub thabs dang rjes gnang byed tshul gyi cho ga shes rab kyi snang ba ‘phel byed ces bya ba bzhugs so). These initiation rites are the ones most commonly used for this cycle. The suggestion of offering of a seven-limb prayer and a mandala are not included in this sadhana, but are recommended to be included. Lama Zopa Rinpoche suggests that Ganden Lha Gyaema can be offered as the seven-limb prayer, as does Kyishö Tulku Ngawang Tenzin Trinley in his sadhana.
3. This instruction is from Lama Tsongkhapa’s The Great Treatise on the Stages of the Path of Tantra. To make the mudra of the tathāgata lineage place your two hands together, with palms up and fingers together, both index fingers bent slightly. All tantras that classify as an Action Tantra fall into either the Tathāgata Lineage (the principal deity of which is Śākyamuni Buddha, the lord of which is Manjushri), the Lotus Lineage (the principal deity of which is Amitayus, the lord of which is Avalokiteśvara) or the Vajra Lineage (the principal deity of which is Akṣobhya, the lord of which is Vajrapāṇi).
4. According to the instruction of His Holiness the Fourteenth Dalai Lama Tenzin Gyatso as well as Choden Rinpoche, it is appropriate, when doing this practice, to visualize as laying on the utpala flower the specific text you are studying at the moment in place of The Perfection of Wisdom in 8,000 Verses. This will help develop an uncommon connection between the pure, limitless wisdom of Manjushri and your study of that text.
5. It is important to note here that Manjushri and his retinue of buddhas and bodhisattvas serve as the initiating deities in this practice. This is an uncommon feature of the Jamyang Choekor cycle—the initiations are given by Manjushri himself.
6. All mantras in this sadhana are presented in the original, Sanskrit pronunciation. See the appendix at the end for the Tibetan pronunciation of these Sanskrit mantras.
7. The text very clearly says that one “obtains the four empowerments,” (Tib: dbang bzhi thob), but as the initiation of Solitary Hero Manjushri within the Jamyang Choekor is not a Highest Yoga Tantra initiation it does not actually have the four empowerments. The initiation contains body, speech and mind blessings, as well as a blessing of the dissolution of the deities, and the blessing of the mantra. Therefore, the text is most likely mistaken when it says “you receive the four empowerments,” as that is almost exclusively used to refer to the four empowerments of a Highest Yoga Tantra initiation. Lama Zopa Rinpoche advises to simply ignore the word “four,” accepting it as a mistake in the manuscript, and visualize the empowerments included in the initiation ritual, namely body, speech and mind empowerments. Similarly, Kyishö Tulku Ngawang Tenzin Trinley’s sadhana simply says, “You obtain the empowerment,” (Tib.: dbang thob), which is what is expected.
8. More specific details regarding the visualizations during the mantra recitation come in the later part of the text
9. This instruction is from Lama Tsongkhapa’s The Great Treatise on the Stages of the Path of Tantra. Note that the different Action Tantra lineages use different mantras to consecrate and bless the rosary; these are the appropriate mantras for the Tathāgata Lineage.
10. This verse is given in elliptical form in the sadhana. The included translation is based on a complete version taken from rgyun ‘don bstod smon phyogs bsgrigs bsam don lhon grub, Qihai Minority Publishing House, 1989.
11. This stanza is also given in elliptical form. The translation here is based on Yangsi Rinpoche’s verbal transmission.
12. This praise, referred to as Gangloma or Gangi Lodro, is included in Kyishö Tulku Ngawang Tenzin Trinley’s sadhana, but it is not specifically included in Lobsang Chökyi Nyima’s sadhana. It has been included in this translation for those students who are interested in offering a more robust praise. The single verse of praise that precedes the Gangloma is the only verse of praise included by Lobsang Chökyi Nyima.
13. The advice of both Lama Yeshe and Lama Zopa Rinpoche.
14. The text simply says one appears from emptiness as Manjushri. Lama Yeshe has added that one first appears as the syllable Dhīḥ which then transforms into Manjushri.
15. This stanza is also given in elliptical form. The translation here is based on Yangsi Rinpoche’s verbal transmission.
16. This final verse of dedication is added at the advice of both Lama Yeshe and Lama Zopa Rinpoche.
17. This is a reference to Manjushri. The verses quoted come from Lama Umapa’s text The Tantric Cycle of Glorious Manjushri (Tib.: rje btsun ‘jam pa’i dbyangs kyi chos skor), from the section called The Concluding Pith Instructions on the Wheel (Tib.: ‘khor lo’i man ngag gi sdom tshig), but throughout the entire text Lama Umapa clearly says that he compiled this text from the exact words of Manjushri, he did not compose it himself.
18. At this point the text actually only lists six main divisions. The last three wisdoms it later lists as three aspects of Profound Wisdom. For clarity I have added those three to this listing of divisions, so all nine can be listed together. In general these seven wisdoms are listed individually and have seven different visualizations associated with them. This text does not actually list a separate meditation for Profound Wisdom, it simply lists it as a category for the three wisdoms that follow (and hence only details eight visualizations). Lama Zopa Rinpoche and other lamas have suggested that while it is acceptable to perform as composed with distinct meditations for only six wisdoms—the last three wisdoms in their combination serving in place of Profound Wisdom—it is best to include an additional visualization for Profound Wisdom. The visualization included is what was advised by Lama Zopa Rinpoche for this particular practice.
19. The visualizations for the seven wisdoms follow the same pattern, for the most part: One first visualizes sending forth light that requests the wisdom from all buddhas, then receiving that wisdom in various forms, and then finally again sending out light which accomplishes the aims of all sentient beings and imbues them with that same wisdom. The “Wisdom of Instruction” has a slightly different visualization, but follows the same pattern. The “Wisdom of Analytic Debate,” however, deviates from this pattern by omitting the final step—light is not sent forth to all sentient beings after receiving the wisdom from the buddhas. Lama Zopa Rinpoche confirms that the meditation on this wisdom does not include sending it forth to all sentient beings.
20. Kyishö Tulku Ngawang Tenzin Trinley’s sadhana does contain seven distinct wisdom meditations, and in that sadhana the visualization that accompanies meditation on Profound Wisdom is to visualize utpala flowers in place of the swords marked with the syllable Dhīḥ as suggested by Lama Zopa Rinpoche; the rest of visualization is the same.
21. These are referencing to mostly psychological, though sometimes physiological, illnesses that arise due to imbalances in our subtle bodies and elements, often interpreted in the west as depression, anxiety, stress, and so forth.
22. This (alternative) visualization is given in the Solitary Hero Manjushri sadhana as well as the concluding notes about the visualization, both spoken by Manjushri and compiled by Lama Umapa (see endnote 16). This text references the verses it quotes as coming from The Root Verses On the Wheel, (Tib.: ‘khor lo’i rtsa tshig), whereas in the text compiled by Lama Umapa it is referenced as The Concluding Pith Instructions on the Wheel (Tib.: ‘khor lo’i man ngag gi sdom tshig).
23. The metaphor of thunder. According to legend in India, peacocks get excited when hearing thunder.