About Manjushri

Manjushri (Sanskrit, or Wen Shu Shi li in Chinese; Monju Bosatsu in Japanese; Moosoo Posal in Korean; and Jampel-yang in Tibetan) whose name means ‘Gentle Glory’ or ‘Sweet Splendor’ is one of the most important Bodhisattvas in the Mahayana and Vajrayana traditions. Manjushri is also known as ‘Manjugosha’ (the Gentle Voiced One) with ‘manju’ referring to how the continuum of his life has been rendered ‘gentle’ by his grasp of transcendental wisdom and ‘gosha’ referring to his perfect ability to communicate the Dharma orally and through writing by which means he destroys delusions and ignorance that keep all sentient beings within samsara. Hence, Manjushri’s name has become synonymous with that of the Buddha of Wisdom, but as historical texts would indicate, the deity is much more than that. Often thought of as Buddha Vairocana, the primordial Buddha that existed from beginningless time, Manjushri is said to have vowed to return lifetime after lifetime until all beings are free from samsara. There are many versions of the origins of Manjushri but regardless of which version of this Bodhisattva’s story appeal to the reader, it is undoubted that Manjushri is the quintessence of Transcendent Wisdom that all practitioners of the Buddha dharma seek to attain.

The Buddha Shakyamuni mentioned in the Avatamsaka Sutra that Manjushri is in fact a Buddha himself who became enlightened many eons ago but chose to return to assist the present Buddha turn the wheel of Dharma. And in the ‘Sutra on the Array of Qualities of Manjushri’s Buddha-Land’, the Buddha described how as a universal king, Manjushri had already attained all the realizations for him to attain full awakening but instead of becoming a Buddha, Manjushri had vowed thus, which has come to be known as the ‘lion’s roar’:

In the presence of the Lords, I beget
The Thought of Perfect Enlightenment,
And issuing invitation to all creatures,
I will save them all from the cycle of rebirth,
Beginning from this moment and henceforth,
Until I obtain the Highest Enlightenment,
I shall not permit ill-will or anger,
Avarice or envy, to occupy my mind.
I shall practice the Pure Life,
And renounce sin and base desire;
I shall imitate the Buddha
By rejoicing in the vow of Conduct.
Myself, I am not keen to reach
Enlightenment in some swift way;
I shall remain until the final end
For the sake of but a single creature.
I shall purify the innumerable
Inconceivable fields of the universe,
And from the taking of this [new] name, [henceforth]
I shall live in the ten directions.
Purifying the actions of
My body and speech entirely,
I shall cleanse my mind’s activity as well;
No unvirtuous deed will ever be mine.

Such is Manjushri’s great compassion that Mahayana texts recognize Manjushri as having served as tutor and instructor to Buddhas themselves. In many sutras, it is Manjushri who asks the right questions so that in answering those questions, the wheel of Dharma is turned. In that sense, Manjushri is regarded not only as the Buddha’s interlocutor but also the Buddha’s spokesperson. In the Lotus Sutra, Maitreya asked Manjushri why the Buddha was emanating a ray of light illuminating eighteen thousand Buddha lands together with their presiding Buddhas. Maitreya specifically asked Manjushri knowing that Manjushri would know the answer, having served many Buddhas before. Manjushri answered that it was because the Buddha was about to teach the holy Lotus Sutra. On another occasion, in the Acintya-buddhavi.saya-nirde’sa, the Lord Buddha instructed Manjushri to teach, thus showing that the Lord Buddha realised that Manjushri’s realization of wisdom is perfect and equal to his own.

Manjushri’s hallowed position is undeniable in Buddhism of all traditions but the Buddha of Wisdom has an especially significant presence is the Tibetan Buddhist practice. It was Manjushri, whose incarnation as the 38th king of Tibet, Trisong Deutsen that caused Tibetan Buddhism to be brought into the Land of Snows, first by inviting the great sage Shantarakshita, and then later, Padmasambhava who paved the way for Buddhism to be established. In some texts, Padmasambhava is also regarded as an emanation of Manjuhsri, which is possible since Buddhas are not limited to a single emanation and have, where needed manifested in multiple forms in order for the Dharma to perpetuate. In addition, it is said that Tibetan astrology began from the teachings of Manjushri when he was in meditative absorption in Five Peaked Mountains in China (Wu Taishan).

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Clearly, the Buddha Manjushri has taken many manifestations over countless times, as ordinary Gurus who would then go on to attain full liberation as examples to practitioners of the potentiality and possibility of Buddhahood; as meditational yidams such as Yamantaka, the fearsome bull-headed deity; and as enlightened Dharma Protectors such as Kalarupa, with the most recent manifestation in the worldly form of the King Protector Dorje Shugden. Manjushri’s role in a Dharma practitioner’s life is complete and total – he comes time and time again in the form of an ‘Outer Manjushri’ to teach the pure view and establish faith in sincere practitioners until they can invoke their ‘Inner Manjushri’ and eventually realise the ‘Secret Manjushri’ by which they are led to total enlightenment.

Since complete enlightenment is only possible by a practitioner’s perfection of the two accumulations – Bodhicitta and Wisdom, what Manjushri embodies is an indispensable component of Buddhahood. As such Manjusjri is often referred to as the ‘Father of all Buddhas’ The great Mahasiddha, Geshe Tsultrim Gyaltsen of Ganden Monastery once expressed that, “Enlightenment is not possible without Manjushri”.

Myths and Legends of Manjushri

Manjushri has such a tremendous presence in all traditions of Buddhism that to agree to only one single narrative of his origins would be to deny other glorifications of this majestic Buddha. These are some of the myths of Manjushri based on various traditions:

1. According to Buddhist scriptures, the Kathmandu Valley was once a snake-infested lake – and geologists agree about the lake (see History). Ninety-one aeons ago, a perfect, radiant lotus flower appeared on the surface of the lake, which the gods proclaimed to be Swayambhu (“self-created”), the abstract essence of Buddhahood. Manjushri, the bodhisattva of knowledge, drew his sword and cut a gorge at Chobar, south of Kathmandu, to drain the lake and allow humans to worship Swayambhu. As the water receded, the lotus settled on top of a hill and Manjushri established a shrine to it, before turning his attention to ridding the valley of snakes and establishing its first civilization. Another legend tells how, when Manjushri cut his hair at Swayambhu, the strands that fell on the ground grew into trees, and the lice turned into monkeys. [Source: Nepal by David Reed, James McConnachie, page 128]

Kathmandu Valley is said to have been created by Manjushri (click to enlarge)

2. According to Chinese tradition, in order to bring Manjushri into manifestation the Buddha caused a golden ray to emanate from his forehead. This ray pierced a jambu tree which grew from the foundation of the most sacred Buddhist mountain in China, now called Wu Tai Shan. A lotus sprang from the tree and from the interior of the flower was born the prince of sages, also called the Prince Royal of the Buddha’s realm. He was born without father and mother and was thus free from the pollution of the common world. In his right hand he brandishes the flaming sword, which cleaves asunder the clouds of ignorance. In his left hand he holds a lotus, on the top of which rests the Prajnaparamita, the Treatise on Transcendent Wisdom. The sword also symbolizes his perfect wisdom and his intellect which penetrates to the deepest recesses of Buddhist thought, dispelling doubts which otherwise cannot be dispelled. [Source: Gods of Northern Buddhism, by Alice Getty]

3. The third story Manjushri speaks not only of the Buddha’s faith in this Bodhisattva but also of the tremendous benefits that one can gain from the deity’s practice, and it is the story of King Ajatashatru. The King had committed two extremely heinous crimes – killing his own father and raping a fully ordained nun who was a superior being. The karmic repercussions of such crimes should have been too terrible to imagine but the King had developed remorse and had sought advice and assistance from the Buddha. The Buddha referred the King to Manjushri whom the Buddha knew would be able to save King Ajatashatru.

Because of the Buddha’s advice, the King developed tremendous faith in Manjushri. Upon meeting Manjushri the King offered the Bodhisattva a very expensive cloak, but just as he was presenting the garment Manjushri disappeared. The king was left wondering…Who is Manjushri? Where is Manjushri?’ By immersing in these thoughts the King realized that he could not find a real, truly existent Manjushri, and he came very close to understanding emptiness.

Since Manjushri had disappeared, the king decided to try the cloak on himself, but as he put it round his shoulders the King began questioning his own existence: “Who am I? Where am I? Who is the king? Where is the king?’ Being completely unable to find a real, truly existent self or truly existent king, he achieved an understanding of emptiness. He then entered into meditation and quickly attained a direct realization of emptiness, becoming a Superior being on the path of seeing.

This story illustrates that by the Hinayana teachings, a person who has committed one of the five actions of immediate retribution cannot become a Superior being in that same life, but as a result of Manjushri’s blessings, and King Ajatashatru’s faith in the Bodhisattva, he was able to purify his heavy negative karma and achieve the path of seeing.

Manjushri As Guru

Manjushri is regarded as the main lineage master of both the Kadampas and the Gelugpas as often depicted in the Gelugpa Guru Tree and it is Manjushri who is the source of an unbroken line of enlightened masters, each one a holder and protector of the pure Dharma taught by Buddha Shakyamuni. Manjushri is also the lineage master of a number of tantric traditions, namely of the ‘father’ class of tantras such as Guhyasamaja. Manjushri also manifested as a few of the most important yogi-teachers who have had profound impact on Tibetan Buddhism, such as Longchenpa and also Sakya Pandita Kunga Gyaltsen, the founder of the Sakya lineage and of course as Lama Tsongkhapa.

Buddha Shakyamuni prophesied that Manjushri would arise as Je Tsongkhapa, shown here with Vajrayogini (left) and the Dharma Protector Setrap (right). (click to enlarge)

Manjushri’s incarnation as the boy who would become known as Je Tsongkhapa was prophesied by Buddha Shakyamuni. The Buddha has said to his disciple, Ananda that 1,500 in the future, Manjushri would be born in Tibet and will revitalise the Buddha’s teachings when it had degenerated. The Buddha said that the boy who would establish a great monastery by the name of “Ge” (Virtue) and would bring together all the correct teaching and practices, attained full liberation and pass the purified lineage to many and make Dharma practice very firm in the Land Of Snows. Lama Tsongkhapa’s deeds and pure practice would go on to silent false teachers and practitioners who had become widespread by then and he would reinstate the teachings of the Buddha to its proper glory and the practice of the Dharma to follow proper monastic rules, procedure, disciple and education.

Manjushri As Yidam

While Manjushri is a Bodhisattva associated with transcendent wisdom in the Mahayana school of Buddhism, the Vajrayana treats Manjushri as a fully enlightened Buddha in whom one can take refuge as a Yidam.

What is a Yidam?

Yidam (also known as Istadevata in Sankrit and Ben Zun in Chinese) in a Tibetan word consisting of ‘Yi’ which means ‘the mind’ and ‘Dam’ means ‘to hold’. So Yidam actually means something that holds our mind. This phrase literally means that a Yidam is meant to hold our minds from negative karma, predispositions and mental states. Yidam practice lies at the heart of Tantric practice and are basically meditational or tutelary Buddhas that helps us to purify our karma and gain enlightenment.

For practitioners of tantra, the Yidam is an essential component of the practice and is deemed to be the embodiment of Dharma. Yidam can be translated to be understood as “meditational deity” or “tutelary deity” meaning that via a mental bond with one’s meditational deity, the Buddha’s teaching is brought to life in one’s mind stream quickly. The Yidam connects the practitioner’s mind to the mind’s full potential, bind the practitioner to a pure way of life that only comes about as the result of a deep spiritual experience and as such, can be considered the ‘source’ of deep realizations.

In Tibetan Buddhism, the Yidam is one of the ‘Three Roots’ which refers to the second (inner) set in the Tibetan Buddhism’s refuge formulation. The first set of refuge formulation is of course the Buddha, the Dharma and the Sangha. The ‘Yidam’ represents the root of ‘Method’ and ‘Accomplishment’ with the other two Roots being the Guru (root of Blessings) and Protector (root of Activity).

Yidams can take a myriad of forms from peaceful to wrathful and the form a Yidam assumes mirrors what is required of a particular practitioner to practice in order to awaken. Similarly, during personal meditation (sadhana) practice, the yogi (practitioner of the yoga) identifies his or her own form, mind and nature with that of the Yidam to trigger a transformation in emulation of the Yidam’s enlightened qualities.

Manjushri as Dharma Protector

Tantric practices are meant to bestow tremendous benefits on the practitioner in a very short period of time and as such it involves significant purification and it is here that obstacles will arise. Accordingly the role of Dharma Protectors is to protect the practitioner and provide the most conducive conditions for the practitioner to undertake the practice effectively.

The Dharma Protector is the third of the ‘Three Roots’ mentioned above and Manjushri who manifested as the Guru and the Yidam also takes this form. The more well-known Dharma Protectors who are emanations of Manjushri are Kalarupa, Four-Faced Mahakala and Dorje Shugden.

Manjushri as the Dharma Protectors Kalarupa (left) and Dorje Shugden (right)

Kalarupa is regarded as the protector of the Yamantaka tantras and helps to subdue the afflictions that arise during our practice of the Yamantaka tantras. [See more: http://resources.tsemtulku.com/buddhas/dharma-protectors/kalarupa.html ] Another emanation of Manjushri as a Dharma Protector is the Four-Faced Mahakala who is the protector of the Guhyasamaja and Chakrasamavara Tantras. Four-Faced Mahakala is also efficacious for the subjugation of the afflictive emotions of anger and depression. [See more: http://resources.tsemtulku.com/buddhas/dharma-protectors/4-faced-mahakala.html ]

Finally, the most recent and therefore potent (by virtue of the our karmic proximity with the protector) Dharma Protector which is an emanation of Manjushri is Dorje Shugden. Dorje Shugden arose to be the special protector of Lama Tsongkhapa’s teachings on Emptiness and has been highly regarded by the highest Gelugpa lamas of the modern time.

Iconography of Manjushri

Manjushri is commonly depicted as a youthful 16 year old to reflect purity as the result of his attainments as a Bodhisattva. His youthful disposition also speaks of the fact that his wisdom was not acquired as the result of years of study but is intrinsic in his mind-stream.

Manjushri as a youthful 16 year old, carrying a wisdom sword (click to enlarge)

Perhaps the most recognizable feature of Manjushri is the sword of wisdom which he holds aloft with his right hand. The sword which is often shown to be in flames, is a two-edged sword that symbolizes how Manjushri’s practice cuts both ignorance and the ego. Manjushri wielding of flaming sword signifies that with this practice, one can attain transcendent wisdom by which the root of ignorance and delusion that bind us in cyclic existence, are severed. In Tibetan Buddhist iconography, flames denote transformation. Manjushri ‘s sword is sometimes replaced with a ruyi scepter, especially in Chinese and Japanese Buddhist art. The scepter is representation of Manjushri’s Vimalakirti Sutra discussion with the layman Vimalakirti.

The scripture supported by the lotus held in the left hand of Manjushri is the Perfection of Wisdom Sutra (Prajnaparamita), representing his correct view of Emptiness which arises out of Compassion. Like most Bodhisattva figures, Manjushri is seated on a lotus flower because a lotus grows in muddy waters but remains unstained. The lotus is considered to represent his enlightened nature, which can exist in the midst of delusion without being affected by it. Manjushri is sometime depicted as riding on a lion or sitting on the skin of a lion representing the use of wisdom to tame the mind or ego. The lion also represents fearlessness that arises due to having gained the wisdom of Manjushri.

The Benefits of Relying On Manjushri

• Open the door to developing wisdom
• Heighten intelligence, and increase memory and creativity
• Enhance skills in debating, explaining, etc.
• Fulfill good wishes
• Remove obstacles/troubles
• Purify bad karma
• Gaining merits to better understand the dharma and to gain attainments
• Gaining clairvoyance
• Help achieve perfect enlightenment

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Manjushri’s Abodes

There are some accounts of Manjushri having his own Pure Land in another universe where he takes his true form as a fully enlightened Buddha. However Wu taishan in northern China has been assigned his earthly abode. Wu Taishan means “Five Plateau Mountain” and is a sacred Buddhist pilgrimage destination that is located in the Chinese northeastern province of Shanxi. Wu Taishan was the first of the four mountains to be identified as Bodhimanda (a term used to mean ‘a place of awakening’) and is often referred to as “first among the four great mountains”. It was identified based on a passage in the Avataṃsaka Sūtra, which describes the abodes of many Bodhisattvas. In this scripture, Manjushri is said to reside on a “clear cold mountain” in the Northeast which is Mount Wutai. The other mountains regarded as similar places of awakening are Mount Putuo (Avalokiteshvara); Mount Emei (Samantabadhra); and Mount Jiuhua (Ksitigarbha). Manjushri is said to have frequently appeared on the mountain, emanating as ordinary pilgrims, monks or, most often, unusual five-colored clouds.

Brief History

According to Buddhist master Zhencheng in the Ming Dynasty, the first temple to be built in Mount Wutai was ordered by the Han Emperor in AD 68. It was during the time when Indian Buddhists masters traveled to China to promote Buddhism. Mount Wutai was chosen as the place to build the temple because based on the topography of the place, it resembles Vulture Peak in India, the place where Sakyamuni gave a discourse on the Lotus sutra.

Some say that it was due to the Emperors of China’s example that Mount Wutai flourished to 200 temples and monasteries. The link between Mount Wutai and Manjushri was established very early on, according to a sutra dating back from AD 418, it was said that Manjushri dwells at the Qingliang Mountain which is usually taken as being Mount Wutai.

Mount Wutai reached its peak during the Sui and Tang dynasty, where as many as 360 temples were built and attracted many monks from India, Nepal, Sri Lanka, Burma, Vietnam, Korea, and Japan who then spread the teachings of Manjushri all across Asia. The number of temples started to decline to 70 during the Song and Yuan Dynasties, but new halls were also built during this time. As Tibetan Buddhism spread across China, at the same time, they live harmoniously with Han Buddhism.

Mount Wutai flourished once again during the Ming dynasty, and many temples were rebuilt including the Great White Pagoda and public Sukhavati monastery. The number of temples increased once more to 104. To create peace, and to show a good example to the people from their country and neighboring countries, the Qing Emperors often undertook many pilgrimages to Mount Wutai. By this time, there were about 25 Tibetan lamaseries and 97 Han Buddhist communities working side by side.

Due to social instability towards the late Qing dynasty and the early years of the Republic of China, Mount Wutai declined dramatically. It was not until 1949 that efforts were made to revive the monasteries and temples. As to date, there are 68 temples on the mountain: 21 outside and 47 inside the circle of the five terraces; 7 Tibetan lamaseries, and 40 Han Buddhist monasteries; 5 nunneries and 1 public monastery.

Mount Wutai (literally: “Five Plateau Mountain”), also known as Wutai Mountain or Qingliang Shan, is a Buddhist sacred site located at the headwaters of river Qingshui, in the Chinese northeastern province of Shanxi, surrounded by a cluster of flat-topped peaks (North, South, East, West, and Central). The North peak, called Beitai Ding or Yedou Feng, is the highest (3,061 m), and indeed the highest point in northern China. As host to over 53 sacred monasteries, Mount Wutai is home to many of China’s most important monasteries and temples. It was inscribed as a UNESCO World Heritage Site in 2009.

Mount Wutai is one of the Four Sacred Mountains in Chinese Buddhism. Each of the four mountains are viewed as the bodhimaṇḍa of one of the four great bodhisattvas. Wutai is the home of the Bodhisattva of wisdom, Manjushri or Wenshu in Chinese. Manjushri has been associated with Mount Wutai since ancient times. Paul Williams writes:

“Apparently the association of Manjushri with Wutai Shan in north China was known in classical times in India itself, identified by Chinese scholars with the mountain in the ‘north-east’ (when seen from India or Central Asia) referred to as the abode of Manjushri in the Avatamsaka Sutra. There are said to have been pilgrimages from India and other Asian countries to Wutai Shan by the seventh century.”

Wutai was the first of the four mountains to be identified and is often referred to as “first among the four great mountains”. It was identified on the basis of a passage in the Avatamsaka Sutra, which describes the abodes of many bodhisattvas. In this chapter, Manjushri is said to reside on a “clear cold mountain” in the northeast. This served as charter for the mountain’s identity and its alternate name “Clear Cool Mountain” (Chinese: QingLiang Shan).

The bodhisattva is believed to frequently appear on the mountain, taking the form of ordinary pilgrims, monks, or most often unusual five-colored clouds. Mount Wutai also has an enduring relationship with Tibetan Buddhism.

Mount Wutai is home to some of the oldest existent wooden buildings in China that have survived since the era of the Tang Dynasty (618–907). This includes the main hall of Nanchan Temple and the East Hall of Foguang Temple, built in 782 and 857, respectively. They were discovered in 1937 and 1938 by a team of architectural historians including the prominent early 20th century historian Liang Sicheng. The architectural designs of these buildings have since been studied by leading sinologists and experts in traditional Chinese architecture, such as Nancy Steinhardt. Steinhardt classified these buildings according to the hall types featured in the Yingzao Fashi Chinese building manual written in the 12th century.

Source: https://en.wikipedia.org/wiki/Mount_Wutai

For more on Wu taishan, please read Tsem Rinpoche’s blogpost on the subject: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/art-architecture/wu-tai-shan-2.html

Getting to Wu Taishan: http://www.frommers.com/destinations/wutai-shan/621683#sthash.Kr9VBVj9.dpbs

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Black Manjushri

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Black Manjushri is the wrathful healing form of Manjushri that helps us to heal our deep inner negative emotions and mental suffering that arise due to sickness or problems; it is also a powerful antidote against the harm and disturbances caused by negative astrological influences. Amongst the numerous benefits of this practice it particularly helps, both mentally and physically, those suffering from so-called “incurable” diseases such as AIDS and cancer. It helps us to confront and deal with the negative emotions, such as anger, depression, fear and denial, which arise when we are challenged by such diseases or when we are confronted with problems in our daily life.

http://resources.tsemtulku.com/prayers/deity-prayers/a-black-manjushri-sadhana.html

White Manjushri

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This practice purifies ignorance, negative karma, sharpens the intelligence and increases our wisdom and merit, the ability to learn, to reflect, to debate and increases the capacity to discriminate what actions can benefit ourselves and all sentient beings.

Source: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/white-manjushri-sadhana.html

Yamantaka

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The wrathful form of Manjushri that functions as a meditational deity is Yamantaka (also known as Vajrabhairava). Yamantaka means ‘Slayer of Ýama’ (Lord of Death) and Vajrabhairava means “Adamantine Terrifier”. Yamantaka has nine heads representing the nine categories of scripture, thirty-four arms holding various implements, and sixteen legs, trampling the opponents of the dharma and he can appear with or without a consort. The Yamantaka form with consort (Vajravetali) is known as the 13-Deity Yamantaka and the form without a consort goes by the name of Solitary Hero Yamantaka. See more of 13-Deity Yamantaka here: http://resources.tsemtulku.com/buddhas/higher-tantra/yamantaka.html

There are a number of special attributes to the practice of Yamantaka:

1. Regardless of how severe and how much negative karma has been accumulated, the Yamantaka practice is able to purify that accumulated negative karma in a single lifetime. No other tantric practice can assure us of the same;
2. Yamantaka is the most ferocious of all Tibetan deities in the Tibetan pantheon and therefore it is the most powerful practice to overcome our most deeply-rooted self-grasping anger;
3. No interference of a supernatural nature can overpower and overwhelm Yamantaka and so the practice provides the best protection from negative and destructive energies;
4. If practiced well and sincerely, the Yamantaka tantra is all encompassing and most efficacious and swiftest to cut the root of Ignorance and empower perfect memory, clairvoyance, penetrative insight, great speech and perfect understanding of the Dharma;
5. The Yamantaka tantra perfectly combines all Sutric as well as Tantric benefits in a single practice.

Kalarupa (Yama Dharmaraja)

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YAMA DHARMARAJA PROFILE:
Identity: Manjushri emanation
Tantra Class: Anuttarayoga, Method Tantra
Source Text: Vajrabhairava Tantra
Function/activity: Protector Deity
Metaphor: Death

SPECIAL CHARACTERISTICS:
Appearance: Wrathful with a Buffalo head
Colour: Black/dark blue
Attributes: bone stick & lasso
Consort: Tsamundi
Mount: Buffalo

“In the special, noble, Vajra Vehicle Vajrayana, among the numerous four tantras (kriya, charya, yoga and anuttara) this protector is of the Anuttarayoga. Of those, from the three classes, Method, Wisdom and Non-dual, this is Method Tantra. From the three famous Father Tantras of the Yamari Cycle, Rakta (Red), Krishna (Black), and Bhairava (Terrifying), this is the uncommon protector of the Vajrabhairava.” (Ngor Ponlop Ngagwang Legdrup, 19th century).

Yama associated with the Hell realms, commonly depicted as the central figure in the Hell scenes of Buddhist paintings of the Wheel of Life (Samsara Chakra, Bhavana Chakra), and this Yama Dharmaraja of the Vajrabhairava Tantra are not the same entity, being or individual. The first, Yama, is conceived of as a sentient creature and the King of the Ghost Realm (preta), arising from the Buddhist Abhidharma literature based on a Theravadin and Sutrayana model of the world/universe. The second is based exclusively on the Vajrabhairava Root Tantra where the deity Manjushri assumes a variety of terrifying (Skt. bhairava) forms to metaphorically subdue Yama (death, a synonym for the endless suffering of cyclic existence) and uses the theme of death as a metaphor for an entire cycle of Tantric practice which is the Vajrabhairava, Krishna Yamari and Rakta Yamari cycle (collection) of Tantras.

The words Yama, Yamari, Yamantaka, Bhairava and Vajrabhairava appear frequently in all classes of tantric texts and they can refer to an attendant deity, a protector, or as a worldly god beneath the feet of a Buddhist meditational deity (Skt. ishtadevata) such as Vajrayogini, or Chakrasamvara. In those instances Bhairava represents the various negative emotions to be conquered through meditation. Keeping in mind the similarities in name and form it is important not to confuse the various names, identities, deities and especially the Buddhist Tantric models and systems that each belongs and to properly understand each in its own place.

Source: http://www.himalayanart.org/search/set.cfm?setID=178

Dorje Shugden

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Dorje Shugden is an Enlightened Being, an emanation of the Buddha of Wisdom, Manjushri. He arose as a Dharma Protector 350 years ago in order to best safeguard the precious teachings of the Second Buddha known as Lama Tsongkhapa, to benefit all sentient beings. Click here to read more about this wrathful emanation of Manjushri.

Four-Faced Mahakala

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Sanskrit for “Great Black One”, Mahakala appears in 75 different forms, each an emanation of a different Buddha.

A unifying aspect of Mahakala is his wrathful demeanor which is about his inner quality of immense compassion like that of a mother displaying a fierce disposition to deter her child from being hurt by playing with fire.

This ferocity also shows his swift nature in response to our heartfelt prayers. Every pore of his body emits jets of flames engulfing his entire body with a spectacular aureole of obstacle-cleansing pure flames.

One of the more popular forms of Mahakala is Four-Faced Mahakala, the Lord of Stainless Wisdom and an emanation of Manjushri, Buddha of Wisdom. His four faces and four arms indicate his realization of the four noble truths.

One arm brandishes the wisdom sword of Manjushri indicating the sword-like capacity of his practice to cut asunder delusions and obstacles. Another hand wields a tantric staff which ends with a trident, representing the transmutation of ignorance, pride and anger, the root causes of our suffering.

Mahakala’s three characteristic bulging eyes stare at opponents with a ferocity that knows no bounds. He holds the skull cup and ritual chopper, symbolizing his immense power of protection for practitioners on their turbulent voyage of spiritual practice.

Propitiated, relied upon and trusted by great masters such as Nagarjuna, Arya Chandrakirti, Lama Tsongkhapa and Kyabje Zong Dorje Chang, four-faced Mahakala is invincible in protecting one’s inner space from maras and from outer interferences. He is the main protector of the Chakrasamvara tantras.

Mahakala’s blessings are especially well-known for quelling difficulties and obstacles arising form anger and depression. See more:  http://resources.tsemtulku.com/buddhas/dharma-protectors/4-faced-mahakala.html

Five Forms of Manjushri

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Wutaishan Mountain in China is considered special for the Buddhist deity/bodhisattva Manjushri. According to oral history and Chinese literature it was Chogyal Pagpa who first talked about the five different forms of Manjushri that are represented on each of the five peaks (actually terraces): central and four directions. The Five Manjushri forms are not depicted in a consistent manner with iconographic differences appearing between the various paintings be they central figures or minor figures in a composition. This may suggest that there was no original definitive iconographic description for each of the five forms of Manjushri. These forms became more standardized after the publication of the White Beryl astrological text of Desi Sanggye Gyatso in the 17th century.

Tibetan astrology is said to have originated from the teachings of Manjushri while he dwelt on Mount Wutaishan. It is also from here, looking out onto the world, that Manjushri perceived the brilliant light shinning from the relics of Dipamkara Buddha in the lake of what is now known as the Kathmandu Valley. Manjushri used his sword to cleave an opening in the mountains to drain the lake. The relics of Dipamkara are safely contained in the Swayambhunath Stupa.

Later, after the time of Tsongkapa, a Manjushri emanation, and based on the visions of the direct student Khedrubje, five forms of Tsongkapa also became associated with the five peaks. The five forms of Manjushri are unique to Wutaishan while the five forms of Tsongkapa can also be found represented in other compositions and art contexts. 5 forms of Manjushri are yellow, white, black,red and orange Manjushri(main form).

Source: http://www.himalayanart.org/search/set.cfm?setID=1154

Manjushri (Riding a Lion)

Click to enlarge

There are forms of Manjushri both riding a lion that are narrative in origin and some that are iconographic and tantric – intended as meditational forms. Of the five forms of Manjushri representing the five terraces of Wutaishan mountain in China, one of those is riding a lion. For the Five Forms of Tsongkapa, again, one of those is riding a lion and in the appearance of Manjushri. All of the forms of Manjushri riding a lion depicted in the Manjushri Lhakang in Sakya, Tibet, are intended as meditational deities.

Manjushri Riding a Lion and Lokeshvara Simhanada are sometimes confused with each other or are conflated together.

Source: http://www.himalayanart.org/search/set.cfm?setID=4106

Manjushri-ghosha, Kumara

Click to enlarge

The name meaning “Youthful Prince, Melodious Voice”, when this photo was taken in December 1980 the sculpture resided in a temple in the Laughing Charnel Ground across from the entrance to the Bodhgaya Temple, Bihar, India. It is said that sometime after that date this sculpture was replaced with a fake or substitute image of Manjushri. The whereabouts of the sculpture shown here are unknown (stolen?).

This form of Manjushri is non-iconic, or aniconic. It is not described in Tantric texts, meditations or rituals. It is based on the Sutra literature. The pose with the right hand grasping the sword at the chest is seen in a few other sculptures of Manjushri, primarily Western Himalayan standing figures. The left hand turned with the back of the hand resting on the thigh is reminiscent of a royal pose. The left leg pendant is unusual as it typically signifies a more wrathful or fierce manner. Over-all this sculpture is a master work of Pala creativity. The artist has captured the image of Manjushri as a prince with both beauty and strength.

Source: http://www.himalayanart.org/items/89712

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Manjushri Texts and Prayers

According to Kyabje Trijang Dorje Chang, the Praise to Manjushri (Gang-lo-ma) was composed by 100 Indian Mahasiddhas who had gathered together in praise of Manjushri. Each Mahasiddha recited separately in veneration of Manjushri, who at that time blessed their minds. Ninety-nine of them wrote the same praise, which together became known as Gang-lo-ma. The hundredth Mahasiddha wrote a slightly different praise, which formed the supplementary prayer to Gang-lo-ma referred to as Sheja-kha-yingpa. This praise is very famous and precious and was recited by the pandit Vidyakokila the Younger. The text is now almost lost; it is extremely rare and it is something many people are searching for, because it can be said to be one of the fundamental praises to Manjushri.

Below we have provided for you various prayers to Manjushri that can be recited on a daily basis for those who wish to gain the blessings of this Buddha. You may also click on these links below to download the prayers.

1. Gangloma (PDF)
2. Long Mantra of 1000 Armed Manjushri (JPG)
3. Medium Length Mantra of Manjushri
4. Manjushri Nama Sangiti (PDF)
5. Daily Prayer to Manjushri – Mañjuśrī Arapacana (PDF)

1. Gangloma

(Click HERE to download the PDF)

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 delusions or traces of ignorance;

Who teaches in sixty ways, with the loving compassion of a father for his only child, 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 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,

Mantra: OM AH RA BA TSA NA DHI (21x, 1 mala or more – followed by 1 mala reciting the syllable “DHI”, with the breath held during the entire recitation.)

I bow down to you, O Manjushri;
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.

2. Long Mantra of 1000 Armed Manjushri

Long mantra of Manjushri (click to enlarge)

3. Medium Length Mantra of Manjushri

This mantra is highly recommended to increase memory. It is the medium length mantra of Manjushri. It is highly recommended by Rinpoche’s Dharma protector.

NAMO MANJUSRIYE KUMARA BHUTAYA
BODHISATTVAYA MAHASATTVAYA MAHAKARUNIKAYA
TADYATHA OM ARADZE BIRADZE
SHUDDHE BISHUDDHE
SHODHAYA BISHODHAYE AMALE BIMALE NIRMALE
DZAYAVARE RURUTSALE
HUM HUM HUM PHAT PHAT PHAT SVAHA (21x)

4. Manjushri Nama Sangiti

(Click HERE to download the PDF)

Chanting the Names of Manjushri (Manjushri nama Sangiti) is one of the most revered tantric texts in Tibetan Buddhism.

The Buddha Shakyamuni and Bodhisattva Manjushri worked closely to expound the Dharma. Manjushri is the embodiment of wisdom and knowledge. Hence, this text that recalls his names and qualities represents the pinnacle of all Shakyamuni Buddha’s teachings as scholars classify it as a tantra of the non-dual (advaya) class, along with the Kalachakra Tantra.

The Nama-samgiti was preached by Shakyamuni Buddha for his disciple Vajrapani and his wrathful retinue in order to lead them to Buddhahood. The essence of the Nama Sangiti is that Manjushri Bodhisattva is the embodiment of all knowledge. The Nama Sangiti is a short text, consisting only of around 160 verses and a prose section, which is a fraction of the vast Sutras such as Avatamsaka Sutra and Prajna Paramita Sutras or the endless ocean of tantras such as Manjushri-Mula-Kalpa. And yet, the Nama Sangiti contains all of the Buddha’s teachings: a comprehensive and condensed summary of everything Buddha taught. Shakyamuni Buddha says of the Nama Sangiti is “the chief clarification of words” and the “non-dual reality” which all sentient beings must study and recite. In the monastery, this text is recited daily to invoke the wisdom of Manjushri for their day’s meditations, contemplations and Dharma studies.

5. Daily Prayer to Manjushri – Mañjuśrī Arapacana

(Click HERE to download the PDF)

This can be recited as a daily prayer to Manjushri, to invoke upon his blessings to develop wisdom. The practitioner may recite either the Long Praise to Manjushri or Short Praise to Manjushri, depending on time. When reciting the mantra OM A RA PA TSA NA DHĪ, the practitioner should recite this a minimum of 21 times, or as many times as possible.

[Recite the prayer in either Tibetan or English]

NAMO GURU MANJUGHOSAYA

Here is the short sadhana of Manjushri Arapacana.
(Visualise the objects of refuge.)

(Refuge)

I take refuge in the holy, glorious Gurus.
I take refuge in the fully accomplished Buddhas.
I take refuge in the Holy Dharma.
I take refuge in the supreme Spiritual Assembly.
(Thus recite three times the refuge prayer)

(Generating the Mind of Enlightenment)

I will clear the darkness of ignorance of all living beings and increase the light of wisdom.
For this purpose I will do the profound practice of Manjushri.
(Recite three times)

In an instant oneself transforms into Arya Manjushri, with the syllable DHI: at the heart centre, which emanates rays of light, inviting the actual Arya Manjushri surrounded by multitudes of Buddhas and Bodhisattvas.
(Thus inviting)

NAMO GURUBHYA:
NAMO:SARVA TATHAGATA ARYA MANJUSRI SAPARIVAREBHYA:
(Thus offering prostrations)

OM AH HUM
(3x to bless the offerings)

(Offerings)

OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA ARGHAM
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA PADYAM
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA PUSPE
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA DHUPE
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA ALOKE
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA GANDHE
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA NAIVIDYE
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA SHABDA
AH HUM SVAHA
(Thus making offerings)

(Bodhicitta Vow)

I take refuge in the Three Jewels.
I regret all my unwholesome deeds.
I rejoice in the merit of all beings.
I will hold Bodhicitta until Enlightenment.
(Reciting three times the Bodhicitta Vow)

(Four Immeasurables)

May all living beings be endowed with happiness and free from suffering.
May they never be separated from the state of happiness,
and may they always remain in a state of equanimity.
(Thus meditating on the Four Immeasurables)

OM SVABHAVA SHUDDHA: SARVA DHARMA: SVABHAVA SHUDDHO HAM

(Recite the following paragraph without meditation)

All phenomena dissolve into emptiness, out of which arises one’s egg-like heart inside which is the syllable PAM. From this comes a white lotus with six petals, at the centre of which the syllable AH, which transforms into a moon disc on top of which appears an orange syllable DHI:, complete with all details. From DHI: emanates rays of light fulfilling the two purposes. The lights collect back and oneself becomes Arya Manjushri orange in colour, with one face and two arms, the right holding a sword and the left holding an utpala flower with thumb and fourth finger, on top of which is a text. He is beautified with the major and minor signs of the Buddha, having the youthful appearance of a 16-year-old, his hair falling to the left, and with a peaceful, smiling and elegant expression, clad in silken clothes and adorned with jewelled ornaments, with a moon cushion behind him. Sitting amidst rays of light that emanate from his body, the crown marked with the syllable OM, the throat with an AH, and the heart with a HUM. The syllable HUM at the heart emanates rays of light, inviting identical wisdom beings and initiating deities.

OM VAJRA SAMADZA:
DZA: HUM BAM HO:

The wisdom beings and commitment beings become one. The initiating deities confer the initiation and oneself as the deity is adorned with Buddha Aksobhya.
(Generating thus)

(Offerings)

OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA ARGHAM
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA PADYAM
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA PUSPE
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA DHUPE
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA ALOKE
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA GANDHE
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA NAIVIDYE
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA SHABDA
AH HUM SVAHA
(Thus making offerings)

(Praise)

PRAISE TO MANJUSHRI (Long)

Colophon: these holy prayers were composed by Lord Tsongkhapa himself upon sight of Manjushri.

Praise of His Form:

The rains of compassion, so long your acquaintance,
have quenched the fires burning for self-fulfillment alone.
A pure, unhindered knowledge of the profoundest of Truths
has cut forever the ubiquitous net of fabrication.

To grant your knowledge to others
you willingly shoulder the burden of selfless service.
Deity extraordinary, on the wind of faith and devotion
I cast these flowers of praise your way.

A glowing magnitude of orange light,
like a golden mountain kissed by the sun,
Manjushri, treasure of wisdom, hear me awhile.

Though I might search in every realm
I would find no greater refuge.
I turn my mind to you, therefore,
as a heat-tormented elephant plunges into a lotus pool.

Your eyebrows, black and curving,
soft, beautiful, so elegantly long,
each hair the exact same length,
eyelashes thick, soft, each separate hair
beautifully formed like those of the leading bull.

A circle of perfect hair as white as the water lily,
conch-like curling to the right, as well formed as the lotus root,
beautiful between the eyebrows like a drop of pure silver.

Eyes long and curving like blue utpala petals,
white beautifully defined like bright lotus petals.

Nose set high, uniformly shaped,
lips as red as the bimba fruit,
forty pure white teeth, well-set, of equal size,
cheeks fully rounded like those of a lion.

Smooth, slender tongue enclosed
by the mandala of your face,
enjoying only the best tastes.

Ears endowed with long well-formed lobes,
adorned by ornaments jewelled and precious.

Perfectly formed neck
graced by dazzling jewelled garlands,
fully fleshed, no vein protruding,
as beautiful as that of a golden vase.

Calves, forearms, shoulder blades, upper back
all fully fleshed and uniform in their symmetry,
a torso like that of a lion, a chest as broad as Meru.

Delightfully curved shoulders, their beautiful arms
long and low as the royal elephant’s trunk.

Fingers and toes beautifully webbed
like those of the royal swan.

Fingers, long, full soft, and young,
tipped by a row of glistening red nails
like slender shoots upon the celestial wish-fulfilling tree.

Golden wheels, each of a thousand spokes,
grace the soles of your feet, the palms of your hands,
so clear, so perfect, each spoke well defined,
works of art in relief like the matrix of a seal.

Your right arm, adorned with bracelets and armbands,
brandishing a blazing sword to cut to the root
the treelike creeper of clinging ignorance.

In your left hand a blue utpala stem at your heart,
petals cradling the supreme scripture that teaches with clarity
paths of dependent arising, sole gateway to freedom.

From your waist, streamers flow fine and silken,
dyed in a million colours, tied about with golden sash,
from each the tinkling sounds of a string of bells,

As with the king of horses your sexual organ hidden,
your bodily hair, soft and fine, each perfect strand
coiling to the right, reaching upward.

Fine calves, rounded, tapering beautifully into slenderness,
no protrusion upon your ankle joint,
soles flattened smooth like the underside of a turtle shell,
heel quarters heightened, their back broad.

Within a six-petal lotus at its orange heart,
upon a moon-disc throne, a perfect circle,
your feet, adorned by tinkling bracelets,
rest in lotus pose.

Most beautiful of forms,
born supreme from a million causes of virtue supreme,
appearing among dwellers of infinite realms through infinite
space like tricks played upon their eyes.
In some you are born, while in others simultaneously
you show the ways of the enlightened.
Were every being of every realm to reach omniscience,
they could not explain the artistry of such manifested form.

By merit I amass from this meagre praise
may the captivating presence of Manjushri,
shining like the sun on a vermilion sea,
spellbindingly beautiful in a magnitude of light
radiating out to the ten directions,
be never lost from my sight.

And when my eyes light upon you,
I pray that my rapacious mind,
blundering along its ignorant ways,
wearied by long wandering through samsara,
be at once reined in under the domain
of the great mind of enlightenment.

When I acquire the four great powers of retention,
the sixfold clairvoyance, freedom’s three gateways,
and a host of meditative concentrations on limitlessness,
may I then appear in forms beyond number
to gaze upon conquering buddhas in countless realms.

Having journeyed to learning’s end
and satisfied countless beings with Dharma,
may I become without delay that supreme embodiment
of the power of speech, highest of all buddhas.

Praise of His Speech:

Like the fresh petals of the saffron flower
opened by the rays of the sun
reflected within a spotless mirror,
your pose is of a rainbow beauty.
Grant me, Manjushri, the powers of speech.

Your voice fills every corner of every realm,
a voice of manifestations beyond number,
a melody pleasing, a melody satisfying,
a melody eclipsing the melody of Brahma.

Your voice a vocal mandala of sound,
your words beautiful, unbroken in samsara,
banishing in those whose ears they fall upon,
death, old age, and sickness.

A voice whose words agreeable to all,
softly spoken, pleasing to the mind,
delivered in eloquence, pure and uncorrupted,
easily understood, soothing, worthy of hearing.

Gratifying, pacifying, unsurpassed by others,
never severe nor punishing, a panacea for all,
captivating to the listener, bringer, of bodily bliss,
of mental joy and of peace to the soul.

Words bringing the joy of insight,
the happiness of uncorrupted perception,
words free from the grief that false promises bring,
full of knowledge, the bearer of wisdom.

Never vague nor mealy-mouthed,
bringing the joy of anticipation and foreseen fulfilment,
teaching the conceivable and inconceivable,
free from contradiction, fitting words
in tune with the disposition of listeners.

Free from the fault of repetition,
words comparing to the roar of a lion,
as unhindered as the trumpeting elephant,
as deep as the bellowing dragon,
as noble as the words of the naga king,
as soft and sweet as gandarva music,
as enticing as the song of the kalapinga bird,
as resonating as the sound of Brahma,
as auspicious as hearing the voice
of the half-human griffin.

It is the voice of authority,
the sound of the drum of victory,
empty of pride yet never downtrodden,
full of prophecy, never vague nor half taught.

Forever fulfilling, never afraid,
unconcerned for the rewards of fame,
a joyful voice, all-encompassing, masterful,
unending, and fulsome.

Accomplished in every sound, every language,
uplifting, not open to ridicule or contempt,
instantaneously there, yet unhurried,
pervading samsara’s every corner,
dispelling the poisons of greed, hate, and ignorance,
victorious over Mara’s hosts, simply the best.

These qualities, in number sixty-four,
not found lacking in even your tiniest sliver of speech,
will continue to be music of joy to the ears of the fortunate
for as long as space pervades.

When near, not too loud, when far, never too faint;
like crystal in contact with many a colour.
A voice in accord with the tongues of limitless listeners,
it arises from your crown, the circle of hair on your brow
your throat, and indeed from any part of your precious body,
and yet all thought and intention to speak have been stilled,
as all-pervading space is free from thought
yet filled with the voice of Brahma.

By the wealth of merit gathered from this praise
of the speech of Manjushri whose voice compares
to the deep dragon roar within the rain cloud
girdled by beautiful lightening flashes,
may your words forever rain into my ears.

No sooner than your voice settles upon my ears,
may I gather the fortunate about me,
defeat those who peddle distorted views I journey
to perfection in the arts of teaching, logic, and composition
that captivate the souls of the wise.

May I gain without hardship
specialist knowledge mastering words and sounds
to penetrate with ease the language of differing beings,
and may I be unrivalled in such skills
to dispel the doubts of every living being.

By never straying beyond the bounds set by your teachings,
and practicing wholeheartedly and devotedly,
I pray that I may swiftly attain to the glories of your speech.

Praise of His Mind:

Of colour, the blend of coral hue
and the burnish of the finest gold,
the beautiful colour of one whose knowledge
alights freely on every phenomenon known.
A cornucopia of knowledge, Manjushri,
protector of all, protector supreme,
grant me the ocean of knowledge.

This elephant of the mind,
intoxicated by the wines of holding phenomenon as real,
weakening discernment of right and wrong,
its trunk of vicious delusion tearing up the tree of virtue,
led on and on by the leads of desire
in pursuit of the she-elephant of fame and fortune,
crashes wildly through the deep forests of unawareness.

Such a hard-to-tame elephant of the mind you reined in
with the ropes of memory, mindfulness, and awareness,
and with the sharp hook of flawless reasoning
set it upon the true and good path of dependent arising,
well traveled, well-praised by countless noble beings.

For immeasurable eons again and again
you practiced with tireless and powerful endeavour until,
with the vajra of the meditative concentration
upon the illusion-like nature of all phenomena,
you crumbled the great mountain of extremes
till only its name remained.

Again, by delighting countless buddhas
with boundless horizons of offerings supreme,
you brought forth their pure Brahman-like voices,
their minds in accord, their teachings supreme,
to eradicate forever the manifold sickness that is samsara.

Sipping such nectar constantly
you nourished a body of wisdom to sustain you
on the hard road to perfection of bodhisattva practice,
where never again would you be cowed
by the delusion holding all phenomenon as real,
and where the road to destruction of misperceived appearance
was seen clearly and without hindrance
by the supreme vajra-like meditative concentration.

By its power, this illusion-like appearance of phenomena
and this transparent and knowing dream-like mind,
which together embrace all experience, all appearance
melted into the space-like realm of dharmadhatu,
and like a tree with roots shrivelled,
all seeds of clinging were forever laid to waste.
Therefore, my protector, for as long as space lasts,
how could you ever leave your dharmakaya?

Never stirring, therefore, from your dharmadhatu realm,
every phenomenon arises before you, my guide,
like images in a mirror, like the colours of a rainbow,
each individually and completely known at every instant.

From giving comes wealth has basis,
from giving comes poverty has not.
From miserliness comes poverty has basis,
from miserliness comes wealth has not.
Such consequences born from infallible dependent arising
are known by you and renders you
supreme, therefore, among teachers.

No deed, good or bad, nor corresponding result
found throughout samsara since time immemorial,
remains unseen and unknown by you.
Your words, therefore, contain nothing
falling foul of the law of dependence.

Some beings dwell in manifest desire
yet are disposed toward anger,
others dwell in open anger
but are disposed to desire.
Such dispositions are all manifest to you.
There are no deeds of yours, therefore,
that are not of benefit to others.

The eighteen realms of phenomena in all their divisions
lie manifest and unhidden before you.
You do not miss, even by a fraction therefore,
the times of those ripe for training.

Of those tumbling through samsara
some are developed, some are weak.
You see unfettered their suffering strengths of faith,
of wisdom, memory, perseverance, and concentration.
You are, therefore, wiser than wise in teaching.

The paths leading to wholesome rebirths, nirvana,
and to every suffering realm
are known by you, manifest to you.
You are, therefore, the good spiritual guide.

Knowing the stages of ever meditative concentration,
specifically the fearless lion pose
and those of the form and formless realms,
alongside techniques of entering and leaving such equipoise,
you have traveled to the mastery of meditative equilibrium.

You are wise in knowledge of the past,
thoroughly acquainted with beginningless samsara;
your own past lives, those of others,
their causes, details, and signs
are instantaneously manifest to you,

You are wise in knowledge of the future;
that such a being at such a time will leave such a body
and by such deeds, good or bad, be reborn in such a place
is fully known to you.

Knowing that the end of delusion is the end of suffering,
that the ending of delusion is by the eightfold noble path,
is knowledge manifest before your eyes.
You are, therefore, the greatest of great protectors.

Therefore, facts and fiction concerning actions, and results,
every deed and their every ripening,
dispositions of every being,
divisions of the realms of phenomena,
differing abilities of living beings,
every path, good or bad,
the ways and stages of eliminating delusion,
knowledge of the past and future,
the constitution of the end of delusion;
these ten your mind penetrates with ease.
Where is there anything unknown by you?

Those wandering on lost in samsara
have since time immemorial pursued
with elephantine effort a path strewn
with the pain and hurt caused to others
all for the sake of their own happiness,
and yet, since the longed-for fruits
of such hardship are nowhere to be seen,
it is an erroneous path.

Similarly, the path upon which
even the tiniest harm to others is forsworn,
where night and day without respite
for the sake of one’s happiness alone
the goal of freedom from samsara is pursued
with dedicated and wholehearted effort,
is seen, nevertheless, by you
as a path leading away from the one true path.

And so, for time beyond time
you have lived the great path of compassion,
the practice that alone journeys to enlightenment,
the true mother that care for every living being,
the armor worn by the courageous bodhisattva.

Insofar as we all run from suffering
even experienced within a dream,
and yet always fall short of satisfaction
even within the heights of sublime happiness,
living beings cannot be differentiated.
It is therefore great self-delusion
to have no thought for the happiness of others.

You, therefore, out of immense compassion,
at the outset of your quest for the bodhi mind,
held the view of self and others as undifferentiated
and cherished every living being as your own.

To be attached to one’s own happiness
is a barrier to the true and perfect path.
To cherish others is the source
of every admirable quality known.
By practicing again and again, therefore,
the exchange of self for others,
you held all others as self.

Mighty conqueror, your Mahayana body
was nourished again and again to final fulfilment
on your journey to perfection of glorious qualities
by the great mother of compassion.
How could you have ever been lured away
by the tranquility of nirvana?

The mighty garuda takes to the skies
but does not dwell there nor will ever fall to earth.
By praising the mind of one who similarly
dwells not in nirvana nor falls to samsara,
may I be never parted from
the wisdom and compassion of Manjushri.

May I without hardship nourish the wisdom,
snuffing out the growth of extreme views,
alongside the compassion that looks upon
every living being as a dearest child,
and may I lead them all to the great Mahayana.

May I develop soon the dharani powers of memory
holding all words, all meanings of every teaching,
alongside the supreme wisdom-led confidence
to answer every question put by others,
and may I give to those bereft of Dharma
a veritable feast of the best of teachings.

May the wonder that is the mind of Manjushri
fulfilling the myriad hoped of differing disciples
with equally myriad displays of spontaneity
soon beautify my mind as the full autumn moon
shines and beautifies the crystal-clear night.

In every realm above, below, and at the eight compass points
innumerable buddhas cover him constantly with praise.

Manjushri! His name resounds, the three worlds echo with
his fame. Whoever takes to heart and recites this vast cloud-
like praise that touches but a fraction of his qualities, yet is
delivered with devotion, may the blessings of Manjushri
soon enter their minds.

PRAISE TO MANJUSHRI (Short)

Homage to Manjushri,
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 delusions or traces of ignorance,
Who teaches in sixty ways, with the loving compassion of a father for his only child, 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 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;
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.
(End of Praise)

(Praise)

I prostrate to Manjushri
with youthful body and
with the clear lamp of wisdom
clearing the darkness of the three worlds.
(Thus offering praise)

At one’s heart centre is a yellow wheel with six spokes on top of the moon disc. At the hub of the wheel is the syllable DHI:, and on the six spokes the six syllables. On the rim is the mantra for the increase of wisdom. Rays of light emanate from the wheel, clearing away the darkness of the ignorance of oneself and others, and collecting all the wisdom of existence and Nirvana which absorb into oneself.

(Recite the mantra for the increase of wisdom and then the main mantra)

NAMO MANJUSRIYE KUMARA BHUTAYA
BODHISATTVAYA MAHASATTVAYA MAHAKARUNIKAYA
TADYATHA OM ARADZE BIRADZE
SHUDDHE BISHUDDHE
SHODHAYA BISHODHAYE AMALE BIMALE NIRMALE
DZAYAVARE RURUTSALE
HUM HUM HUM PHAT PHAT PHAT SVAHA
(Recite 21x)

and

OM A RA PA TSA NA DHI
(Actual retreat mantra – recite thus, as many as possible followed by 1 mala of the last syllable “DHI”, under one breath)

OM AH HUM
(3x to bless and offer the torma)

(Torma Mantra)

OM SARWA TATHAGATA ARYA MANJUSHRI SAPARIWARA
IDAM BALIM-TA KA-KA KAHI-KAHI
(3x)

(Offerings)

OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA ARGHAM
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA PADYAM
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA PUSPE
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA DHUPE
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA ALOKE
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA GANDHE
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA NAIVIDYE
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA SHABDA
AH HUM SVAHA
(Thus making offerings)

(Praises)

I prostrate to Manjushri
with youthful body and
with the clear lamp of wisdom
clearing the darkness of the three worlds.
(Thus offering praise)

(Completion Dedication)

JANG JUB SEM CHOK RINPOCHE
MA KYE PA NAM KYE GYUR CHIK
KYE PA NYAM PA ME PA YANG
GONG NA GONG DU PEL WAR SHUG

May the precious Bodhi-mind
Where it is not born arise and grow
May that born have no decline
But increase forever more.

TONG NI TONG WA RINPOCHE
MA KYE PA NAM KYE GYUR CHIK
KYE PA NYAM PA ME PA YANG
GONG NA GONG DU PEL WAR SHUG

May the precious emptiness
Where it is born arise and grow
May that born have no decline
But increase forever more.

DAG SOG JIN NYEH SAG PA GE WA DEE
TAN DANG DRO WA KUN LA GANG PHAN DANG
CHE PAR JE TSUN LO ZANG DRAG PA YI
TAN PI NYING PO RING DU SAL SHEH SHUG

May the precious emptiness
Where it is born arise and grow
May that born have no decline
But increase forever more.

KYE WA KUN TU YANG DAK LA MA DANG
DRAL ME CHO KYI PAL LA LONG CHO CHING
SA DANG LAM GYI YON TEN RAP DZOK NA
DORJE CHANG GI GO PANG NYUR TOP SHUG

In all my rebirths, may I not parted from perfect Gurus,
Let me enjoy abundance of the Dharma!
Perfecting the qualities of the stages and paths,
May I quickly attain the rank of Vajradhara Buddha.

GE WA DI YI NYUR DU DAK
LA MA SANG GYE DRUP GYUR NA
DRO WA CHIK KYANG MA LU PA
DE YI SA LA GO PAR SHUG

By this virtue, may I quickly
Realize Guru-Buddhahood
And transfer each sentient being
Into that Enlightened state.

CHO KHI GYAL PO TSONG KHA PA
CHO TSUL NAM PAR PHEL WA LA
GEK KI TSHAN MA ZHI WA DANG
THUN KYIN MA LU TSHANG WAR SHOK

May all conducive conditions arise
And all obstacles be pacified
In order to increase infinitely
The doctrine of the spiritual king, Tsongkhapa.

DA DANG SHEN GI DU SUM DANG
DRIL WA TSOK NYI LA TEN NAY
GYA WA LO ZANG DRAG PA YI
TAN PAR YUN RING VAR GYR CHIG

By the merits of the three times
Of myself and others
May the doctrine of Lama Tsongkhapa
Blaze forever.

NYIMO DELEK TSEN DELEK
NYIME GUNG YANG DELEK SHIN
NYITSEN TAKTU DELEK PEL
KON CHOK SUM GYI JIN GYI LOB
KON CHOK SUM GYI NGOR DRUL TSOL
KON CHOK SUM GYI TRA SHI SHOK

At dawn or dusk, at night or day
May the Three Jewels Grant us their blessing
May they help us to achieve all realizations
And sprinkle the path of our life
With various signs of auspiciousness.

(Dedication for the Guru’s Long Life)
JETSUN LAMA KU TSE RABTEN CHING
NAMKAR TRINLEY CHOG CHUR GYE PA DANG
LOBSANG TENPE DRON ME SA SUM GYI
DRO WE MUNSEL TAKTUR NE GYUR CHIG

May the holy teachers have a long life
May the enlightened activities be fully displayed in the ten directions and may the brightness of the teachings of Lama Tsongkhapa continuously dissipate the veil of darkness covering the beings of the three realms.

(Dedication for the Long Life of H.H. The Dalai Lama)
GANG RI RAWE KORWAI SHING KHAM DIR
PEN DANG DEWA MALU GYUNG WAI NE
CHENREZIG WANG TENZIN GYATSO YI
SHA PEI SITHAI BARDU DEN GYUR CHIG

In this Holy Land surrounded by snow mountains
You are the source of all benefit and happiness
May your lotus feet, O powerful Chenrezig, Tenzin Gyatso
Remain in this world until the end of existence.
(Thus making prayers of dedication and auspiciousness)

Back to Tabs

Instructions by H. E. Tsem Tulku Rinpoche
For a Powerfully Blessed Manjushri Retreat

(Click here to download the retreat text in PDF)

1. Prepare

Buddhist Swastika, click for high resolution image for
download.

1. Buddhist Swastika (click HERE to download)
2. Kusha Grass (from a brand new broom)

The kusha grass must be placed in the centre of the Buddhist Swastika. Place the stem of the long kusha grass inwards with the tassels facing outwards and place the short kusha grass horizontally.

2. Sitting Location

1. Locate a spot where you would be most comfortable.
2. Place the cushion on the position you have chosen and do not move it from its original position for the entire retreat.
3. Then place the Buddha Swastika with the kusha grass on the spot (under the cushion).
4. Be mindful not to step on and cross over the other participants’ cushions.

3. Torma

Purchase a clear glass bottle and fill it with biscuits (white area of the diagram). Place it on a place and fill the empty space in the plate (brown area of the diagram) with sweets, candies, etc.

At the beginning of every prayer session, add some sweets and candies to the torma, and a few drops to each sensory offering and water offering, visualising that you are renewing the offerings.

4. Other offerings

• Offerings such as milk, yoghurt, candles, cakes, fruits, etc. are strongly encouraged.
• It is wonderful to have additional offerings of incense and candles concurrently with the retreat session.
• Names or photographs of people whom you want to pray for or help can be put in a sealed envelope, on a plate or in a box between the mandala and torma (see next page). These people may be your parents or your friends, or someone who is sick. They may also be those who have been kind to you in the past or have previously helped you.

5. Etiquette

• After toilet breaks, you are advised to wash your hands and rinse your mouth before resuming your prayers.
• Talking during the break is not encouraged.
• During mantra recitation, if you have to cough or burp involuntarily, go back on your mala beads -7 beads.
• You have to restart all of the mantras if you fall asleep.

6. Do not move the statues until you have finished the retreat.

7. Do not move the torma until you have finished the retreat – everyday, add a little bit of offering to the ‘base’ of the torma, visualising that you are adding it to the torma as a whole.

8. Do not have prayer sessions during 6AM/PM and 12AM/PM. Sessions are usually from 3-6AM, 7-11AM, 2-5PM and 7-11PM (you can do as many or as few sessions as you like, with a minimum of one session per day).

9. If you are doing a group retreat, everyone must do the same sessions and same number of sessions each day.

Instructions on How to Set Out the Offerings

On your altar, set out the offerings in the following manner:

Click to enlarge

Retreat Prayers

(Refuge)

NAMO GURU BEH
NAMO BUDDHA YA
NAMO DHARMA YA
NAMO SANGHA YA

I take refuge in the Guru
I take refuge in the Buddha
I take refuge in the Dharma
I take refuge in the Sangha

SANG GYE CHO DANG TSOG KYI CHOG NAM LA
JANG CHUB BAR DU DAG NI KYAB SU CHI
DAG GI JIN SOK GYI PAY SO NAM KYI
DRO LA PAN CHIR SANG GYE DRUB PAR SHOG

I take refuge until I am enlightened in the Buddhas, the Dharma and the Sangha. By the positive potential I create by practicing generosity and the other far-reaching attitudes, may I attain Buddhahood in order to benefit all sentient beings.

(Four Immeasurables)

May all living beings be endowed with happiness and free from suffering.
May they never be separated from the state of happiness,
and may they always remain in a state of equanimity.
(Thus meditating on the Four Immeasurables)

(Je Tsongkhapa’s Yoga – Ganden Lha Gyama)

(Invocation)
GA DEN HLA JI NGON JYI THUG KA NEY
RAP KAR SHO SAR PUNG DEE CHU ZIN TSER
CHO KYI GYEL PO KUN CHEN LOZANG DRAG
SEY DANG CHE PA NE DIR SHEG SU SOL

From the heart of the Lord of the Gaden Devas (Maitreya Buddha) emerges a brilliant white cloud, like a great mass of fresh yoghurt. Atop sits Tsongkhapa all-knowing, King of Dharma; we request your coming to this place along with your great disciples.

(Prostration)
DUN JYI NAM KHAR SING TI PEE DEE TENG
JE TSUN LA MA JYEH PI DZUM KAR CHYEN
DAG LO DE PE SO NAM SHING CHOG TU
TAN PA JYEH SHIR KAL DJAR JUG SU SOL

My Lord Guru is seated before me upon a lion throne, lotus and moon cushion. His body is white and he smiles blissfully. Please remain many eons and serve as the great merit field for the growth of my mind’s faith, and for the increase of Lord Buddha’s teachings.

(Praises)
SHE JYEH CHON KUN JAL WEY LO DO THUG
KAL ZANG NA WEY JYIN JUR LIK SHEY SUNG
DRAG PI PEL JYI HLAM MER DZEY PI KU
THONG THO DRAN PI DON DHAN LA CHAG TSAL

His omniscient wisdom-mind encompasses all that is existent. His voice is a profound teaching, which ornaments the ear of the fortunate pupil. His body’s beautiful radiance evokes wondrous admiration. To Lama Tsongkhapa, whom merely viewing, hearing or contemplating earns one great merit, I make prostration.

(Offering)
YIH WONG TCHO YON NA TSOG ME TOG DANG
DRI JEM DUG PO NANG SAL DRID CHAB SOG
NGO SHAM YIH TUL TCHO TIN GYA TSO DI
SO NAM SHING CHOG CHE LA CHO PA BUL

I present to you, great merit field, Tsongkhapa, beautiful offerings, water, a display of flowers, fragrant incense, butter-lamps, perfumes and more both physical and mental offerings, vast as the clouds and wide as the ocean.

(Confession)
DAG GI TO MEY DU NEH SAG PA YI
LU NGAG YIH KYI DIG PA CHI JYI DANG
CHEY PA DOM PA SUM JI MI TUN SHO
NYING NEH JO PA TRAH PO SO SOR SHAG

The unwholesome actions of body, speech and mind, which I have accumulated over a measureless period, especially actions contrary to the three vows (Vinaya, Bodhisattva, Vajrayana), I regret extremely and from the depths of my heart, and reveal each and every such action.

(Rejoice)
NIK MI DU DIR MANG THO DRUP LA TSON
CHO JYED PANG PI DALJ OR DON YO SHYE
NGON PO CHEY KYI LAP CHEN DZE PA LA
DAG CHAG SAM PA TAG PEH YI RANG NGO

We totally rejoice in your magnificent achievements, my Lord, who received numerous teachings and performed the practices with utmost diligence, who abandoned the eight worldly objectives and made the most meaningful use of the eighteen opportune conditions during these degenerate times.

(Request to turn the Wheel of Dharma)
JE TSUN LA MA DAM PA CHEY NAM KYI
CHO KU KA LA CHEN TI TIN TIK NEY
JI TAR TSAM PI DUL SHIH DZIN MA LA
ZAB JI CHO KYI CHAR PA WHAP TU SOL

We totally rejoice in your magnificent achievements, my Lord, who received numerous teachings and performed the practices with utmost diligence, who abandoned the eight worldly objectives and made the most meaningful use of the eighteen opportune conditions during these degenerate times.

(Requesting to remain)
NAM DAG WO SAL YING LEY JING PA YI
ZUNG JUG KU LA CHAR NUB MI NGA YANG
THA MAL HNANG NGOR ZUG KU RAG PA NYI
SEE THEE BAR DU MI NUB TAN PAR SHUG

May the Vajra body created from the purity of clear light, free of the rising and setting of cyclic existence but visible to the ordinary viewer only in its unsubtle, physical form, stay on unchanging, without waning, until Samsara ends.

(Dedication)
DAG SOG JIN NYEH SAG PA GE WA DEE
TAN DANG DRO WA KUN LA GANG PHAN DANG
CHE PAR JE TSUN LO ZANG DRAG PA YI
TAN PI NYING PO RING DU SAL SHEH SHOG

May this merit accumulated by myself and others, beneficially serve all sentient beings and the Buddhadharma and especially may the essential teachings of the unerring Master Tsongkhapa, become clear and enduring.

Mig-Tse-Ma Mantra

MIG MEY TZE WEY TER CHEN CHEN RE ZIG
DRI MEY KHYEN PI WANG PO JAMPAL YANG
DU PUNG MA LU JOM DZEY SANG WEY DAG
GANG CHEN KE PEY TSUG GYEN TSONG KHAPA
LO SANG TRAG PEY SHAB LA SOL WA DEB (21x)

Je Tsongkhapa, crown Jewel of the holy masters of the Land of Snows
You are Avalokiteshvara, great goldmine of compassion untainted by ego’s delusion.
You are Manjushri, great master of stainless wisdom.
You are Vajrapani, great subduer of all the gatherings of demons.
At your feet, famed Lobsang Dragpa, I humbly bow and earnestly request that all sentient beings achieve Enlightenment.

(Dissolving Je Rinpoche into Ourselves)

PAL DAN TSA WEY LA MA RINPOCHE
DAG SOG CHI WOR PE ME DAN JUG LA
KA DRIN CHEN PO GO NEY JE ZUNG TE
KU SUNG THUG KYI NGO DRUP TSAL DU SOL

Dear worthy root Guru, please ascend the lotus seat atop the head of myself and the other beings, and in your great kindness please remain with us. Bestow upon us the blessings of your body, speech and mind.

PAL DAN TSA WEY LA MA RINPOCHE
DAG SOG CHI WOR PE ME DAN JUG LA
KA DRIN CHEN PO GO NEY JE ZUNG TE
CHO DANG THUN MONG NGO DRUP TSAL DU SOL

Precious, noble, root Guru, please occupy the lotus seat within our hearts and in your great kindness remain with us. Please grant us your blessings for our temporal success and for the supreme attainment.

PAL DAN TSA WEY LA MA RINPOCHE
DAG SOG CHI WOR PE ME DAN JUG LA
KA DRIN CHEN PO GO NEY JE ZUNG TE
JANG CHUB NYING PO BAR DU TAN PAR SHUG

Precious, noble, root Guru, please occupy the lotus seat within our hearts and in your great kindness remain with us. Please grant us your blessings for our temporal success and for the supreme attainment.

Manjushri Arapacana

NAMO GURU MANJUGHOSAYA

Here is the short sadhana of Manjushri Arapacana.
(Visualise the objects of refuge.)

(Refuge)

I take refuge in the holy, glorious Gurus.
I take refuge in the fully accomplished Buddhas.
I take refuge in the Holy Dharma.
I take refuge in the supreme Spiritual Assembly.
(Thus recite three times the refuge prayer)

(Generating the Mind of Enlightenment)

I will clear the darkness of ignorance of all living beings and increase the light of wisdom.
For this purpose I will do the profound practice of Manjushri.
(Recite three times)

In an instant oneself transforms into Arya Manjushri, with the syllable DHI: at the heart centre, which emanates rays of light, inviting the actual Arya Manjushri surrounded by multitudes of Buddhas and Bodhisattvas.
(Thus inviting)

NAMO GURUBHYA:
NAMO:SARVA TATHAGATA ARYA MANJUSRI SAPARIVAREBHYA:
(Thus offering prostrations)

OM AH HUM
(3x to bless the offerings)

(Offerings)

OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA ARGHAM
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA PADYAM
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA PUSPE
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA DHUPE
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA ALOKE
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA GANDHE
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA NAIVIDYE
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA SHABDA
AH HUM SVAHA
(Thus making offerings)

(Bodhicitta Vow)

I take refuge in the Three Jewels.
I regret all my unwholesome deeds.
I rejoice in the merit of all beings.
I will hold Bodhicitta until Enlightenment.
(Reciting three times the Bodhicitta Vow)

(Four Immeasurables)

May all living beings be endowed with happiness and free from suffering.
May they never be separated from the state of happiness,
and may they always remain in a state of equanimity.
(Thus meditating on the Four Immeasurables)

OM SVABHAVA SHUDDHA: SARVA DHARMA: SVABHAVA SHUDDHO HAM

(Recite the following paragraph without meditation)

All phenomena dissolve into emptiness, out of which arises one’s egg-like heart inside which is the syllable PAM. From this comes a white lotus with six petals, at the centre of which the syllable AH, which transforms into a moon disc on top of which appears an orange syllable DHI:, complete with all details. From DHI: emanates rays of light fulfilling the two purposes. The lights collect back and oneself becomes Arya Manjushri orange in colour, with one face and two arms, the right holding a sword and the left holding an utpala flower with thumb and fourth finger, on top of which is a text. He is beautified with the major and minor signs of the Buddha, having the youthful appearance of a 16-year-old, his hair falling to the left, and with a peaceful, smiling and elegant expression, clad in silken clothes and adorned with jewelled ornaments, with a moon cushion behind him. Sitting amidst rays of light that emanate from his body, the crown marked with the syllable OM, the throat with an AH, and the heart with a HUM. The syllable HUM at the heart emanates rays of light, inviting identical wisdom beings and initiating deities.

OM VAJRA SAMADZA:
DZA: HUM BAM HO:

The wisdom beings and commitment beings become one. The initiating deities confer the initiation and oneself as the deity is adorned with Buddha Aksobhya.
(Generating thus)

(Offerings)

OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA ARGHAM
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA PADYAM
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA PUSPE
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA DHUPE
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA ALOKE
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA GANDHE
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA NAIVIDYE
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA SHABDA
AH HUM SVAHA
(Thus making offerings)

(Praise)

(Note: in the first prayer session for the day, recite the following long Praise to Manjushri. In the sessions after, the short Praise to Manjushri can be recited in place of the long one)

PRAISE TO MANJUSHRI (Long)

Colophon: these holy prayers were composed by Lord Tsongkhapa himself upon sight of Manjushri.

Praise of His Form:

The rains of compassion, so long your acquaintance,
have quenched the fires burning for self-fulfillment alone.
A pure, unhindered knowledge of the profoundest of Truths
has cut forever the ubiquitous net of fabrication.

To grant your knowledge to others
you willingly shoulder the burden of selfless service.
Deity extraordinary, on the wind of faith and devotion
I cast these flowers of praise your way.

A glowing magnitude of orange light,
like a golden mountain kissed by the sun,
Manjushri, treasure of wisdom, hear me awhile.

Though I might search in every realm
I would find no greater refuge.
I turn my mind to you, therefore,
as a heat-tormented elephant plunges into a lotus pool.

Your eyebrows, black and curving,
soft, beautiful, so elegantly long,
each hair the exact same length,
eyelashes thick, soft, each separate hair
beautifully formed like those of the leading bull.

A circle of perfect hair as white as the water lily,
conch-like curling to the right, as well formed as the lotus root,
beautiful between the eyebrows like a drop of pure silver.

Eyes long and curving like blue utpala petals,
white beautifully defined like bright lotus petals.

Nose set high, uniformly shaped,
lips as red as the bimba fruit,
forty pure white teeth, well-set, of equal size,
cheeks fully rounded like those of a lion.

Smooth, slender tongue enclosed
by the mandala of your face,
enjoying only the bet tastes.

Ears endowed with long well-formed lobes,
adorned by ornaments jeweled and precious.

Perfectly formed neck
graced by dazzling jeweled garlands,
fully fleshed, no vein protruding,
as beautiful as that of a golden vase.

Calves, forearms, shoulder blades, upper back
all fully fleshed and uniform in their symmetry,
a torso like that of a lion, a chest as broad as Meru.

Delightfully curved shoulders, their beautiful arms
long and low as the royal elephant’s trunk.

Fingers and toes beautifully webbed
like those of the royal swan.

Fingers, long, full soft, and young,
tipped by a row of glistening red nails
like slender shoots upon the celestial wish-fulfilling tree.

Golden wheels, each of a thousand spokes,
grace the soles of your feet, the palms of your hands,
so clear, so perfect, each spoke well defined,
works of art in relief like the matrix of a seal.

Your right arm, adorned with bracelets and armbands,
brandishing a blazing sword to cut to the root
the treelike creeper of clinging ignorance.

In your left hand a blue utpala stem at your heart,
petals cradling the supreme scripture that teaches with clarity
paths of dependent arising, sole gateway to freedom.

From your waist, streamers flow fine and silken,
dyed in a million colors, tied about with golden sash,
from each the tinkling sounds of a string of bells,

As with the king of horses your sexual organ hidden,
your bodily hair, soft and fine, each perfect strand
coiling to the right, reaching upward.

Fine calves, rounded, tapering beautifully into slenderness,
no protrusion upon your ankle joint,
soles flattened smooth like the underside of a turtle shell,
heel quarters heightened, their back broad.

Within a six-petal lotus at its orange heart,
upon a moon-disc throne, a perfect circle,
your feet, adorned by tinkling bracelets,
rest in lotus pose.

Most beautiful of forms,
born supreme from a million causes of virtue supreme,
appearing among dwellers of infinite realms through infinite
space like tricks played upon their eyes.
In some you are born, while in others simultaneously
you show the ways of the enlightened.
Were every being of every realm to reach omniscience,
they could not explain the artistry of such manifested form.

By merit I amass from this meager praise
may the captivating presence of Manjushri,
shining like the sun on a vermilion sea,
spellbindingly beautiful in a magnitude of light
radiating out to the ten directions,
be never lost from my sight.

And when my eyes light upon you,
I pray that my rapacious mind,
blundering along its ignorant ways,
wearied by long wandering through samsara,
be at once reined in under the domain
of the great mind of enlightenment.

When I acquire the four great powers of retention,
the sixfold clairvoyance, freedom’s three gateways,
and a host of meditative concentrations on limitlessness,
may I then appear in forms beyond number
to gaze upon conquering buddhas in countless realms.

Having journeyed to learning’s end
and satisfied countless beings with Dharma,
may I become without delay that supreme embodiment
of the power of speech, highest of all buddhas.

Praise of His Speech:

Like the fresh petals of the saffron flower
opened by the rays of the sun
reflected within a spotless mirror,
your pose is of a rainbow beauty.
Grant me, Manjushri, the powers of speech.

Your voice fills every corner of every realm,
a voice of manifestations beyond number,
a melody pleasing, a melody satisfying,
a melody eclipsing the melody of Brahma.

Your voice a vocal mandala of sound,
your words beautiful, unbroken in samsara,
banishing in those whose ears they fall upon,
death, old age, and sickness.

A voice whose words agreeable to all,
softly spoken, pleasing to the mind,
delivered in eloquence, pure and uncorrupted,
easily understood, soothing, worthy of hearing.

Gratifying, pacifying, unsurpassed by others,
never severe nor punishing, a panacea for all,
captivating to the listener, bringer, of bodily bliss,
of mental joy and of peace to the soul.

Words bringing the joy of insight,
the happiness of uncorrupted perception,
words free from the grief that false promises bring,
full of knowledge, the bearer of wisdom.

Never vague nor mealy-mouthed,
bringing the joy of anticipation and foreseen fulfillment,
teaching the conceivable and inconceivable,
free from contradiction, fitting words
in tune with the disposition of listeners.

Free from the fault of repetition,
words comparing to the roar of a lion,
as unhindered as the trumpeting elephant,
as deep as the bellowing dragon,
as noble as the words of the naga king,
as soft and sweet as gandarva music,
as enticing as the song of the kalapinga bird,
as resonating as the sound of Brahma,
as auspicious as hearing the voice
of the half-human griffin.

It is the voice of authority,
the sound of the drum of victory,
empty of pride yet never downtrodden,
full of prophecy, never vague nor half taught.

Forever fulfilling, never afraid,
unconcerned for the rewards of fame,
a joyful voice, all-encompassing, masterful,
unending, and fulsome.

Accomplished in every sound, every language,
uplifting, not open to ridicule or contempt,
instantaneously there, yet unhurried,
pervading samsara’s every corner,
dispelling the poisons of greed, hate, and ignorance,
victorious over Mara’s hosts, simply the best.

These qualities, in number sixty-four,
not found lacking in even your tiniest sliver of speech,
will continue to be music of joy to the ears of the fortunate
for as long as space pervades.

When near, not too loud, when far, never too faint;
like crystal in contact with many a color.
A voice in accord with the tongues of limitless listeners,
it arises from your crown, the circle of hair on your brow
your throat, and indeed from any part of your precious body,
and yet all thought and intention to speak have been stilled,
as all-pervading space is free from thought
yet filled with the voice of Brahma.

By the wealth of merit gathered from this praise
of the speech of Manjushri whose voice compares
to the deep dragon roar within the rain cloud
girdled by beautiful lightening flashes,
may your words forever rain into my ears.

No sooner than your voice settles upon my ears,
may I gather the fortunate about me,
defeat those who peddle distorted views I journey
to perfection in the arts of teaching, logic, and composition
that captivate the souls of the wise.

May I gain without hardship
specialist knowledge mastering words and sounds
to penetrate with ease the language of differing beings,
and may I be unrivaled in such skills
to dispel the doubts of every living being.

By never straying beyond the bounds set by your teachings,
and practicing wholeheartedly and devotedly,
I pray that I may swiftly attain to the glories of your speech.

Praise of His Mind:

Of color, the blend of coral hue
and the burnish of the finest gold,
the beautiful color of one whose knowledge
alights freely on every phenomenon known.
A cornucopia of knowledge, Manjushri,
protector of all, protector supreme,
grant me the ocean of knowledge.

This elephant of the mind,
intoxicated by the wines of holding phenomenon as real,
weakening discernment of right and wrong,
its trunk of vicious delusion tearing up the tree of virtue,
led on and on by the leads of desire
in pursuit of the she-elephant of fame and fortune,
crashes wildly through the deep forests of unawareness.

Such a hard-to-tame elephant of the mind you reined in
with the ropes of memory, mindfulness, and awareness,
and with the sharp hook of flawless reasoning
set it upon the true and good path of dependent arising,
well traveled, well-praised by countless noble beings.

For immeasurable eons again and again
you practiced with tireless and powerful endeavor until,
with the vajra of the meditative concentration
upon the illusion-like nature of all phenomena,
you crumbled the great mountain of extremes
till only its name remained.

Again, by delighting countless buddhas
with boundless horizons of offerings supreme,
you brought forth their pure Brahman-like voices,
their minds in accord, their teachings supreme,
to eradicate forever the manifold sickness that is samsara.

Sipping such nectar constantly
you nourished a body of wisdom to sustain you
on the hard road to perfection of bodhisattva practice,
where never again would you be cowed
by the delusion holding all phenomenon as real,
and where the road to destruction of misperceived appearance
was seen clearly and without hindrance
by the supreme vajra-like meditative concentration.

By its power, this illusion-like appearance of phenomena
and this transparent and knowing dream-like mind,
which together embrace all experience, all appearance
melted into the space-like realm of dharmadhatu,
and like a tree with roots shriveled,
all seeds of clinging were forever laid to waste.
Therefore, my protector, for as long as space lasts,
how could you ever leave your dharmakaya?

Never stirring, therefore, from your dharmadhatu realm,
every phenomenon arises before you, my guide,
like images in a mirror, like the colors of a rainbow,
each individually and completely known at every instant.

From giving comes wealth has basis,
from giving comes poverty has not.
From miserliness comes poverty has basis,
from miserliness comes wealth has not.
Such consequences born from infallible dependent arising
are known by you and renders you
supreme, therefore, among teachers.

No deed, good or bad, nor corresponding result
found throughout samsara since time immemorial,
remains unseen and unknown by you.
Your words, therefore, contain nothing
falling foul of the law of dependence.

Some beings dwell in manifest desire
yet are disposed toward anger,
others dwell in open anger
but are disposed to desire.
Such dispositions are all manifest to you.
There are no deeds of yours, therefore,
that are not of benefit to others.

The eighteen realms of phenomena in all their divisions
lie manifest and unhidden before you.
You do not miss, even by a fraction therefore,
the times of those ripe for training.

Of those tumbling through samsara
some are developed, some are weak.
You see unfettered their suffering strengths of faith,
of wisdom, memory, perseverance, and concentration.
You are, therefore, wiser than wise in teaching.

The paths leading to wholesome rebirths, nirvana,
and to every suffering realm
are known by you, manifest to you.
You are, therefore, the good spiritual guide.

Knowing the stages of ever meditative concentration,
specifically the fearless lion pose
and those of the form and formless realms,
alongside techniques of entering and leaving such equipoise,
you have traveled to the mastery of meditative equilibrium.

You are wise in knowledge of the past,
thoroughly acquainted with beginningless samsara;
your own past lives, those of others,
their causes, details, and signs
are instantaneously manifest to you,

You are wise in knowledge of the future;
that such a being at such a time will leave such a body
and by such deeds, good or bad, be reborn in such a place
is fully known to you.

Knowing that the end of delusion is the end of suffering,
that the ending of delusion is by the eightfold noble path,
is knowledge manifest before your eyes.
You are, therefore, the greatest of great protectors.

Therefore, facts and fiction concerning actions, and results,
every deed and their every ripening,
dispositions of every being,
divisions of the realms of phenomena,
differing abilities of living beings,
every path, good or bad,
the ways and stages of eliminating delusion,
knowledge of the past and future,
the constitution of the end of delusion;
these ten your mind penetrates with ease.
Where is there anything unknown by you?

Those wandering on lost in samsara
have since time immemorial pursued
with elephantine effort a path strewn
with the pain and hurt caused to others
all for the sake of their own happiness,
and yet, since the longed-for fruits
of such hardship are nowhere to be seen,
it is an erroneous path.

Similarly, the path upon which
even the tiniest harm to others is forsworn,
where night and day without respite
for the sake of one’s happiness alone
the goal of freedom from samsara is pursued
with dedicated and wholehearted effort,
is seen, nevertheless, by you
as a path leading away from the one true path.

And so, for time beyond time
you have lived the great path of compassion,
the practice that alone journeys to enlightenment,
the true mother that care for every living being,
the armor worn by the courageous bodhisattva.

Insofar as we all run from suffering
even experienced within a dream,
and yet always fall short of satisfaction
even within the heights of sublime happiness,
living beings cannot be differentiated.
It is therefore great self-delusion
to have no thought for the happiness of others.

You, therefore, out of immense compassion,
at the outset of your quest for the bodhi mind,
held the view of self and others as undifferentiated
and cherished every living being as your own.

To be attached to one’s own happiness
is a barrier to the true and perfect path.
To cherish others is the source
of every admirable quality known.
By practicing again and again, therefore,
the exchange of self for others,
you held all others as self.

Mighty conqueror, your Mahayana body
was nourished again and again to final fulfillment
on your journey to perfection of glorious qualities
by the great mother of compassion.
How could you have ever been lured away
by the tranquility of nirvana?

The mighty garuda takes to the skies
but does not dwell there nor will ever fall to earth.
By praising the mind of one who similarly
dwells not in nirvana nor falls to samsara,
may I be never parted from
the wisdom and compassion of Manjushri.

May I without hardship nourish the wisdom,
snuffing out the growth of extreme views,
alongside the compassion that looks upon
every living being as a dearest child,
and may I lead them all to the great Mahayana.

May I develop soon the dharani powers of memory
holding all words, all meanings of every teaching,
alongside the supreme wisdom-led confidence
to answer every question put by others,
and may I give to those bereft of Dharma
a veritable feast of the best of teachings.

May the wonder that is the mind of Manjushri
fulfilling the myriad hoped of differing disciples
with equally myriad displays of spontaneity
soon beautify my mind as the full autumn moon
shines and beautifies the crystal-clear night.

In every realm above, below, and at the eight compass points
innumerable buddhas cover him constantly with praise.

Manjushri! His name resounds, the three worlds echo with
his fame. Whoever takes to heart and recites this vast cloud-
like praise that touches but a fraction of his qualities, yet is
delivered with devotion, may the blessings of Manjushri
soon enter their minds.

PRAISE TO MANJUSHRI (Short)

Homage to Manjushri,
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 delusions or traces of ignorance,
Who teaches in sixty ways, with the loving compassion of a father for his only child, 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 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;
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.
(End of Praise)

(Praise)

I prostrate to Manjushri
with youthful body and
with the clear lamp of wisdom
clearing the darkness of the three worlds.
(Thus offering praise)

At one’s heart centre is a yellow wheel with six spokes on top of the moon disc. At the hub of the wheel is the syllable DHI:, and on the six spokes the six syllables. On the rim is the mantra for the increase of wisdom. Rays of light emanate from the wheel, clearing away the darkness of the ignorance of oneself and others, and collecting all the wisdom of existence and Nirvana which absorb into oneself.

(Recite the mantra for the increase of wisdom and then the main mantra)

NAMO MANJUSRIYE KUMARA BHUTAYA
BODHISATTVAYA MAHASATTVAYA MAHAKARUNIKAYA
TADYATHA OM ARADZE BIRADZE
SHUDDHE BISHUDDHE
SHODHAYA BISHODHAYE AMALE BIMALE NIRMALE
DZAYAVARE RURUTSALE
HUM HUM HUM PHAT PHAT PHAT SVAHA
(Recite 21x)

and

OM A RA PA TSA NA DHI
(Actual retreat mantra – recite thus, as many as possible followed by 1 mala of the last syllable “DHI”, under one breath)

OM AH HUM
(3x to bless and offer the torma)

(Torma Mantra)

OM SARWA TATHAGATA ARYA MANJUSHRI SAPARIWARA
IDAM BALIM-TA KA-KA KAHI-KAHI
(3x)

(Offerings)

OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA ARGHAM
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA PADYAM
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA PUSPE
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA DHUPE
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA ALOKE
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA GANDHE
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA NAIVIDYE
PRATITSAYE SVAHA
OM SARVA TATHAGATA ARYA MANJUSRI SAPARIVARA SHABDA
AH HUM SVAHA
(Thus making offerings)

(Praises)

I prostrate to Manjushri
with youthful body and
with the clear lamp of wisdom
clearing the darkness of the three worlds.
(Thus offering praise)

(Inviting Dorje Shugden and His Retinue)

(Recite this section only during the last prayer session of each day – if not reciting this section, go straight to 100-Syllable Mantra)

(Invocation – offer incense here)

HUM!
RANG NYI YIDAM HLAR SE WAY
DUN DU MAR NAG ME LUNG U
PE NYI DRA GEG TZI PA YI
JIG RUNG NGAM JI SENGE TENG
TEN SUNG NYING GI NORBU CHOG
GYELCHEN DORJE SHUGDEN TSEL
KU LA RAB JUNG CHE KYI TZE
U LA LANG ZHA SER DOG SOL
CHAG NA PU DRI DRA NYING TOG
DRUB PA PO LA GYE PAY TSUL
TRO TURN DRA GEG DROL WAY NYAM
LE JE KACHE MARPO SOG
KOR TSOG GYATSO KOR WAR GYUR
DAG NYI TUG KAY OZER GYI
RANG ZHIN YING DANG TEN PAY NE
GAR ZHUG PODRANG SO SO NE
YESHE PA NAM KE CHIG LA
CHEN DRANG DAM YE YER ME GYUR

HUM!
Before myself as the yidam deity,
In the midst of a wind swept dark red fire,
On a terrifying magnificent lion,
Trampling enemies and obstructors on a lotus and sun,
Is our supreme heart-jewel, Dharmapala,
Might Gyalchen Dorje Shugden,
Adorned with robes of a monk on his body,
Wearing the golden domed hat on his head,
Holding razor sword and enemy heart in his hands,
With a manner of delight towards the practitioner,
And a fierce expression which destroys enemies and obstructors,
He is surrounded by an ocean-like host of retinue,
Such as chief attendant Kache Marpo,
Rays of light from my heart invite
From the natural sphere
And the individual palaces wherever they abide,
The wisdom beings who in one instant are invited,
And become inseparable with the commitment beings.

HUM!
GO SUM GU PE GO NE CHAG TSEL ZHING
CHI NANG NYER CHO SHA TRAG TOR TSOG DANG
KYEM CHANG GYA JA CHE MAR O ZHO CHE
NGO SHAM YI TRUL NAM KA KANG TE BUL

With devotion I prostrate with body, speech, and mind, and make offerings,
Both outer and inner, with flowers, incense, and light, perfume, food, flesh and blood,
Collections of tormas, beer, tea, buttered tsampa, milk, and yoghurt,
Actually arranged and mentally visualised, filling the whole of space.

DAM TZE KANG TZE TEN TZE TUN TZE DANG
CHI NANG SANG WAY CHEN ZIG SANG CHO CHE
NAM KA KANG TE BUL GYI KOR CHE NAM
TUG DAM KANG ZHING NYAM CHAG SU GYUR CHIG

Samaya substances, fulfilment substances, basal substances, and mantric substances,
Outer, inner, and secret favourite visual objects and fragrant smoke offering:
With my offering of these, filling space, O entourage,
May you be satisfied and restore degenerated commitments!

DAG CHAG SAM JOR JA CHO NONG PA YI
TEN SUNG CHENPO TUG DANG GEL GYI KUN
NYING NE SHAG SO NYUR DU JANG TZO LA
MA YI BU ZHIN TSE WE JE ZUNG TZO

All of our mistaken actions of body, speech, and mind,
Which have contradicted the mind of the great Dharmapala,
We confess from the heart: quickly purify them
And care for us with compassion like a mother for her child!

HLA CHOG KYE LA NYING NE KUL WA NI
LOZANG GYEL WAY RING LUG DAR ZHING GYE
PELDEN LAMAY KU TSE CHAB SI PEL
GENDUN DE NAM SHE DRUB PEL WAR TZO

This heart-felt exhortation of you, supreme deity,
Is to spread and increase the Victorious Lozang’s tradition,
To extend the life and dominion of the glorious gurus,
And to increase the study and practice of the communities of sangha.

DAG GI LU DANG DRI ZHIN MIN DREL WAR
GEL KYEN PAR CHO MA LU SEL WA DANG
TUN KYEN DO DON YI ZHIN DRUB PA YI
SUNG KYOB NYER KA NAM YANG MI YEL TZO

Never separated from me, like my body and its shadow,
May you dispel adverse conditions and obstructors without exception,
Accomplish favourable conditions and desires as I wish,
And protect and care for me without ever a break!

KYE PAR YI LA NAG PAY DO DON NAM
SAM PA JI ZHIN NYUR DU DRUB PA YI
LE ZHIY TRINLE NO NYUR TOG ME KYI
TU TSEL NGON SUM TON PAY DU LA BAB

Especially, the time has now come to show directly
Your unobstructed might in quick, decisive enlightened conduct
Of the four activities to swiftly accomplish
Our deepest heart-felt desires according to our wishes!

GYUN DRE DEN SHEN JE PAY DU LA BAB
MA NYE KA YOG SEL WAY DU LA BAB
NYAM CHUNG GON ME KYOB PAY DU LA BAB
CHO DEN BU ZHIN KYONG WAY DU LA BAB

The time has come to judge the truth in accord with the law of causality!
The time has come to clear the innocent of accusations!
The time has come to protect the humble who are without a protector!
The time has come to nurture Dharma practitioners like your children!

DOR NA DI NE JANG CHUB NYING PO BAR
LAMA HLA SUNG DU KUR NGA SOL NA
NYIN SUM JA RA TSEN SUM MEL TSE YI
SUNG KYOB TRINLE NAM YANG MI YEL SHOG

In short, from now until attaining the essence of enlightenment,
Since we venerate you as the embodiment of the Guru and Protector,
May you protect us uninterruptedly with your enlightened activity,
And watch over us during the three periods of day and three of night!
(Invocation ends)

(Black Tea to the Protector)

OM AH HUM
(3x to consecrate and bless before beginning)

HUM!
DON NYI LEG TSOG CHAR BEB LAMA DANG
CHOG TUN NGO DRUB KUN TSOL YIDAM HLAR
DE TER DUTSIY TUNG WAY DI BUL GYI
ZHE NE SAM DON NYUR DU HLUN DRUB TZO

O Gurus who rain down accumulations of excellence fulfilling our own and others’ purposes,
And yidams who bestow all ordinary and supreme attainments,
Through offering you this ambrosial drink which bestows bliss.
May you, having partaken, swiftly and spontaneously accomplish our wishes!

NE SUM PAWO KANDRO TSOG KUN DANG
TU DEN TEN SUNG DAM CHEN GYATSO LA
DE TER DUTSIY TUNG WAY DI BUL GYI
ZHE NE SAM DON NYUR DU HLUN DRUB TZO

O all hosts of heroes and dakinis of the three places,
And ocean of powerful, oath-bound dharma protectors,
Through offering you this ambrosial drink which bestows bliss,
May you, having partaken, swiftly and spontaneously accomplish our wishes!

KYE PAR JIG TEN LE DE TEN SUNG CHOG
TU TOB NYEN NYUR DORJE SHUGDEN LA
DE TER DUTSIY TUNG WA DI BUL GYI
ZHE NE SAM DON NYUR DU HLUN DRUB TZO
(As many times as possible, thinking of the specific obstacles that have to be cleared)

And especially, supreme, supramundane Dharmapala,
Forcefully powerful, strict, and swift Dorje Shugden,
Through offering you this ambrosial drink which bestows bliss,
May you, having partaken, swiftly and spontaneously accomplish our wishes!
(As many times as possible, thinking of the specific obstacles that have to be cleared)

ZHI GYE WANG DANG NGON CHO RAB JAM LE
TOG ME TSOL TZE NAM GYUR RIG NGA LA
DE TER DUTSIY TUNG WA DI BUL GYI
ZHE NE SAM DON NYUR DU HLUN DRUB TZO

O five families who unobstructedly bestow
Infinite activities of peace, increase, power, and wrath,
Through offering you this ambrosial drink which bestows bliss,
May you, having partaken, swiftly and spontaneously accomplish our wishes!

TZE DUG YUM GU NA DREN GELONG GYE
LE KEN TUM PAY TAG SHAR CHU SOG LA
DE TER DUTSIY TUNG WA DI BUL GYI
ZHE NE SAM DON NYUR DU HLUN DRUB TZO

O nine beautiful consorts, eight guiding monks,
And ten fierce, attendant young guardians, and so on,
Through offering you this ambrosial drink which bestows bliss,
May you, having partaken, swiftly and spontaneously accomplish our wishes!

HRI KYE PAR GYEL WAY TEN PA SUNG WAY TSO
SE YI TRAB CHEN KOR DANG CHE NAM LA
DO GU TSANG WAY SER KYEM CHO PA DI
BUL LO SUNG KYOB YEL WA ME PAR TZO
(3x)

HRI Especially, principal guardian of the Conquerors’ Teachings,
Setrap Chen along with entourage to you
This golden drink replete with all one could wish
Is offered; never waver in your protection!
(3x)

KA KOR NYEN PO DAM NYAM SOG GI SHE
SHINTU TRO TUM KACHE MARPO LA
DE TER DUTSIY TUNG WA DI BUL GYI
ZHE NE SAM DON NYUR DU HLUN DRUB TZO

O extremely fierce Kache Marpo, the strict attendant,
Executioner of those with degenerated samaya,
Through offering you this ambrosial drink which bestows bliss,
May you, having partaken, swiftly and spontaneously accomplish our wishes!

ZHEN YANG TRUL PA YANG TRUL SAM YE DANG
KA DO HLA SIN TONG SUM YO WA LA
DE TER DUTSIY TUNG WA DI BUL GYI
ZHE NE SAM DON NYUR DU HLUN DRUB TZO

As well as the inconceivable emanations and their emanations,
Attendant deities and demons who shake the three thousand worlds,
Through offering you this ambrosial drink which bestows bliss,
May you, having partaken, swiftly and spontaneously accomplish our wishes!

DE TAR CHO CHING TRINLE KUL WAY TU
NAM ZHIY TRINLE DU DRUG KE CHIG KYANG
YEL WA ME PAR PA YI BU ZHIN DU
TAG TU KYONG SHING TAG TU JE ZUNG TZO

Thus, by the force of this offering and exhortation,
May you grant your activity throughout the six time periods,
And, without wavering, always protect me,
And care for me like a father for his son!

KA DO DREG PAY TSOG KYANG DULDZIN JE
YAR DAM NYEN PO TA TSIG DREN TZO LA
DAG GI GANG DANG GANG CHOL LE DI NAM
DA TA NYUR DU DRUB LA MA YEL ZHIG
(End of black tea)

And you hosts of wrathful attendants, as well,
Remember your sworn oaths of promise to Lord Düldzin
And accomplish swiftly now, without distraction,
Whatever activities I have requested!

OM BENZA WIKI BITANA SOHA
(One mala or more)

(100-Syllable Mantra)

OM VAJRASATTVA SAMAYA MANUPALAYA
VAJRASATTVA TVENOPATISTHA DRDHO ME BHAVA
SUTOSYO ME BHAVA SUPOSYO ME BHAVA
ANURAKTO ME BHAVA SARVA SIDDHIM ME PRAYATSHA
SARVA KARMASUTSA ME TSITTAM SREYAM KURU HUM
HA HA HA HA HO: BHAGAVAN SARVA TATHAGATA VAJRA
MA ME MUNTSA VAJRIBHAVA MAHASAMAYA SATTVA AH HUM PHAT
(Recite the 100-syllable mantra to stabilise the recitation)

At the root of the tongue visualise the syllable DHI: with the head of the DHI: directed down towards the wind pipe. Then, in one single breath recite DHI: 100 times, visualising that one’s entire body turns into the syllable DHI:

(Dedication)

Through the merit collected by this practice
May I quickly attain the state of Arya Manjushri,
and may I lead all living beings, without exception,
to the state of Enlightenment.

(Prayers of Auspiciousness)

May the morning, night and daytime be auspicious.
May all the goodness of the Three Jewels arise.
(Thus making prayers of dedication and auspiciousness)

(Completion Dedication)

JANG JUB SEM CHOK RINPOCHE
MA KYE PA NAM KYE GYUR CHIK
KYE PA NYAM PA ME PA YANG
GONG NA GONG DU PEL WAR SHUG

May the precious Bodhi-mind
Where it is not born arise and grow
May that born have no decline
But increase forever more.

TONG NI TONG WA RINPOCHE
MA KYE PA NAM KYE GYUR CHIK
KYE PA NYAM PA ME PA YANG
GONG NA GONG DU PEL WAR SHUG

May the precious emptiness
Where it is born arise and grow
May that born have no decline
But increase forever more.

DAG SOG JIN NYEH SAG PA GE WA DEE
TAN DANG DRO WA KUN LA GANG PHAN DANG
CHE PAR JE TSUN LO ZANG DRAG PA YI
TAN PI NYING PO RING DU SAL SHEH SHUG

May the precious emptiness
Where it is born arise and grow
May that born have no decline
But increase forever more.

KYE WA KUN TU YANG DAK LA MA DANG
DRAL ME CHO KYI PAL LA LONG CHO CHING
SA DANG LAM GYI YON TEN RAP DZOK NA
DORJE CHANG GI GO PANG NYUR TOP SHUG

In all my rebirths, may I not parted from perfect Gurus,
Let me enjoy abundance of the Dharma!
Perfecting the qualities of the stages and paths,
May I quickly attain the rank of Vajradhara Buddha.

GE WA DI YI NYUR DU DAK
LA MA SANG GYE DRUP GYUR NA
DRO WA CHIK KYANG MA LU PA
DE YI SA LA GO PAR SHUG

By this virtue, may I quickly
Realize Guru-Buddhahood
And transfer each sentient being
Into that Enlightened state.

CHO KHI GYAL PO TSONG KHA PA
CHO TSUL NAM PAR PHEL WA LA
GEK KI TSHAN MA ZHI WA DANG
THUN KYIN MA LU TSHANG WAR SHOK

May all conducive conditions arise
And all obstacles be pacified
In order to increase infinitely
The doctrine of the spiritual king, Tsongkhapa.

DA DANG SHEN GI DU SUM DANG
DRIL WA TSOK NYI LA TEN NAY
GYA WA LO ZANG DRAG PA YI
TAN PAR YUN RING VAR GYR CHIG

By the merits of the three times
Of myself and others
May the doctrine of Lama Tsongkhapa
Blaze forever.

NYIMO DELEK TSEN DELEK
NYIME GUNG YANG DELEK SHIN
NYITSEN TAKTU DELEK PEL
KON CHOK SUM GYI JIN GYI LOB
KON CHOK SUM GYI NGOR DRUL TSOL
KON CHOK SUM GYI TRA SHI SHOK

At dawn or dusk, at night or day
May the Three Jewels Grant us their blessing
May they help us to achieve all realizations
And sprinkle the path of our life
With various signs of auspiciousness.

(Dedication for the Guru’s Long Life)
JETSUN LAMA KU TSE RABTEN CHING
NAMKAR TRINLEY CHOG CHUR GYE PA DANG
LOBSANG TENPE DRON ME SA SUM GYI
DRO WE MUNSEL TAKTUR NE GYUR CHIG

May the holy teachers have a long life
May the enlightened activities be fully displayed in the ten directions and may the brightness of the teachings of Lama Tsongkhapa continuously dissipate the veil of darkness covering the beings of the three realms.

(Dedication for the Long Life of H.H. The Dalai Lama)
GANG RI RAWE KORWAI SHING KHAM DIR
PEN DANG DEWA MALU GYUNG WAI NE
CHENREZIG WANG TENZIN GYATSO YI
SHA PEI SITHAI BARDU DEN GYUR CHIG

In this Holy Land surrounded by snow mountains
You are the source of all benefit and happiness
May your lotus feet, O powerful Chenrezig, Tenzin Gyatso
Remain in this world until the end of existence.
(Thus making prayers of dedication and auspiciousness)

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文殊师利菩萨(梵文：曼殊室利; 日语念Monju Bosatsu; 韩语称Moosoo Posal; 藏文称强呗央)又名妙吉祥或柔德音是大乘与金刚乘佛教中最为重要的一尊菩萨。文殊师利亦名柔德音。“文殊”二字指的是文殊菩萨温柔的神圣智慧的成就。柔德音中的“音”字代表着文殊菩萨能以文字和语言传达佛法的奥义使众生的无明得以消除而得解脱。文殊菩萨象征着佛门的智慧之本尊。佛教经典中记载，文殊菩萨乃是毗卢遮那如来，原始的佛。但因文殊菩萨起慈悲心生生世世返回娑婆世界令众生得解脱。文殊菩萨的来历众说不一，但我们对文殊菩萨的相应与成就是真实无误的。

释迦牟尼佛在《法华经》里明显的指出文殊菩萨乃是久远劫中已经成就佛境但选择了回返娑婆世界协助释迦牟尼佛大转法轮。在《文殊师利佛土严净经》里，佛陀说身为转轮圣王的文殊菩萨早已经成就佛果。但是文殊菩萨发神圣大愿返回娑婆成为“狮子吼”并且发愿曰：

人中之上如月盛滿
为正导师丈夫师子
世尊入城利益众生
普安一切盲聋视听
饥饱寒温乱者得定
贫者得富狂邪得正
诸天在上散雨华香
作众伎乐以为供养
众生慈心无三毒名
如父如母如弟如兄
如身如子心同意并
如身如子心同意并
世尊法泽等润十方
天人群类解无希望
功勋如是所现难量
十方威德班宣三藏

文殊菩萨的大悲心在大乘经典里承认了文殊菩萨乃是诸佛之师，亦是诸佛之子。在诸经典中，因文殊菩萨向佛陀发起好多的问题。当佛陀解答菩萨的问题时，微妙的佛法轮共转。在这个例子里，可见的文殊菩萨与佛陀的对话的对象亦是佛陀的代言人。在《大乘妙法莲华经》里，弥勒菩萨问文殊菩萨云：“佛陀为何放光照耀一万八千佛国以及佛国中的如来?”弥勒菩萨故意问文殊菩萨此问题因弥勒菩萨早已经知道文殊菩萨对此问题有了答案。文殊菩萨答: “佛陀放出无量光芒是为了宣说大乘妙法莲华经。”又有一次，佛陀因了悟了文殊菩萨的内心成就与佛陀本身是一如的就请了文殊菩萨说法度众。

文殊菩萨在藏传佛教四大教派里的地位非常崇高。第三十八任吐蕃国王赤松德赞乃是文殊菩萨的化身特别邀请了印度那烂陀寺的寂护大师和莲花大士两位圣者来到西藏把佛法传入西藏。有些经典记载莲华生大士亦是文殊菩萨的化身。这个可能性非常高因为诸佛的化现是没有限制的。佛菩萨悲愿洪深，应以什么身份能够度众生就以什么身份化现而为说法。而外的是西藏的天文学是来自文殊菩萨在五台山入神圣定的时候而开启的。

点击放大

这说明了文殊菩萨在不同空间里化身无数无量，有时化现为上师身引领无数众生至成佛境。或化现为忿怒本尊大威德金刚身、或化身为超出世间大护法如阎魔法王，多杰雄登等大护法。文殊菩萨对于修行者而言已是圆满殊胜的。文殊菩萨时刻化现为“外文殊”来教导我们如何对三宝生起正信后体悟“内文殊”的境界而渐渐体悟到“密文殊”的觉悟境界。

因成就佛果唯有通过圆满二资（即菩提心与智慧）才可以成就佛境。文殊菩萨象征着成佛不可欠缺的佛门智慧。因此，文殊菩萨经常被称为“诸佛之父”的妙号。仁波切的上师，甘丹寺大成就者格西竹津嘉真曾说过：“没有修文殊法门者不可成就佛果。”

相关文殊菩萨的故事

文殊菩萨在佛教所有教派以及传承的地位非常崇高，若是把文殊菩萨的来历限制于一个传承就会把菩萨的威力缩小好多了。以下是文殊菩萨在不同传承里所显现的佛力：

1. 根据佛教经典，加德满都谷以前是一座盛满毒蛇的湖。地质学家也认同对于加德满都湖的说法。九十一劫前，一朵圆满而光芒的莲花出现在湖面。天上界的神仙自称这朵莲花是“自生”（Swayambhu之意）的一朵妙莲象征着佛性。大智文殊菩萨手挥把智慧剑向南加德满都的丘八峡谷一砍，湖里的水自然流出。干枯的湖就成为万人朝拜的圣地。当水已流出该湖时，那朵莲花也掉在一座山上，文殊菩萨就在该地建立了道场并且把谷里的蛇群赶走。又有一个说法是文殊菩萨在这个地方切断了自己的头发而把它抛在这个地方，文殊菩萨的头发变化为树枝而菩萨的头屑变化为猴子。

据说加德满都是文殊菩萨建立的 (点击放大)

2. 汉传佛教的文殊菩萨的来历是由佛陀的豪间放出一道金光。这道光明直射一颗苹果树，此树化现为西安的五台山的基地。这颗树上长了一颗莲花，莲花蕊生出一位神圣太子名曰佛国皇太子。因太子无父无母故其性质清净而不染。太子右手持具有火焰的智慧剑灭除无明，左手持莲花，莲华上有般若经夹。火焰之剑代表文殊菩萨的智慧，可以消除无明和疑惑。

3. 第三个故事是提及佛陀对文殊菩萨的信心和修持文殊菩萨法门莫大的殊胜利益-阿奢世王的故事。阿奢世王造下了两项五无间杀害之罪-既是杀自己的王父和强奸一位神圣的比丘尼。造下此罪的人应当堕落无间地狱但阿奢世王发忏悔心并向佛陀求助。佛陀建议阿奢世王去请教文殊菩萨如何解除自己的困惑。

因听了佛陀的教诲，阿奢世王对文殊菩萨生起了信心。当阿奢世王拜见文殊菩萨时，阿奢世王供上一件昂贵的披肩。阿奢世王正当要供上披肩的时候，文殊菩萨突然间就消失了。阿奢世王就莫名其妙，心中思想“这位文殊菩萨到底是谁？文殊菩萨去了哪里？” 阿奢世王不断反复的问自己真正的文殊菩萨并不存在，故此事令阿奢世王很接近的了悟空性。

既然文殊菩萨突然消失了，阿奢世王想把披肩穿上。但阿奢世王一披上披肩的时候，阿奢世王开始问自己:“我是谁?我在哪里？谁是国王？国王在哪里？”在没办法找到正真的自己或真正的国王的那一刻，阿奢世王开示明白空性的理念。阿奢世王即时静坐入定而领悟空性的真实意义并进入《现观庄严论》所提及的见道。

这个故事描述了在小乘佛教里，当一个人犯了五无间杀害之罪是没有办法在有生之年修成圣位。但因文殊菩萨的加持和阿奢世王对文殊菩萨的净信的结果，阿奢世王消除了无数的恶业并且证得见道。

化为上师的文殊师利

文殊菩萨乃是噶档传承和格鲁传承的主要上师。资粮田和皈依境里最主要的传承上师是文殊菩萨。这是代表着持续不断的传承，每一位传承的文殊菩萨都是保持释迦牟尼佛教导的佛法纯净而伟大的佛法传承上师。文殊菩萨也掌管了如密網集金刚父续密法传承。在西藏高原里，文殊菩萨三度大转法轮，化身为龙钦吧大师，萨迦班至达大师和宗喀巴大师广为雪域众生说法。

释迦牟尼佛曾预言文殊菩萨将转世为宗喀巴大师。大师身边有金刚瑜伽母（左）和金甲衣护法（右）（请点击这里）

文殊菩萨将来转世为宗喀巴大师的事情早在释迦牟尼佛在世时，佛陀早已预言了大师未来在雪域的化现。佛陀对阿难尊者说一千五百年后佛法面临没落时，文殊菩萨将在西藏转世振兴佛教。佛陀并且跟阿难尊者说文殊菩萨将会兴建寺院，命名为“噶”（即德行之意）、把正统佛教法脉积聚于此寺院里，实际地修行而在雪域建立佛法的大宝幢。

化现为本尊的文殊菩萨

文殊菩萨与大乘佛教的智慧息息相关，而在金刚乘里，文殊菩萨乃是圆满无误的正觉佛陀，亦是皈依的对象。

本尊是什么？

佛教的本尊在藏语是“依”（意味意识）和“档”（意味护持）两个字的组合而成。因此，本尊的含义与功能是护持我们的意识的佛菩萨。本尊的功能是要保护我们的意识远离恶业，恶习等扎念。本尊修持法门是密教修行的核心，而本尊是三宝海会中的所有诸佛菩萨，上师任挑一尊给我们修习其法门令我们业障消除，累积功德直至成佛。

对密续修行者而言，本尊法是一项非常重要的细节，是综合佛法的修行法门。本尊法是我们每天禅修和专注的根本本尊。透过本尊法门，佛陀所教的法脉可以迅速融入我们的身心。本尊的功能是把行者的心识和行者的佛性连接。行者的行为和本尊的清净修行也打成一片可令行者得到圆满无碍的成就。

在藏传佛教里，本尊是三根本之一，亦是内在的三宝皈依对象（外三宝为佛、法、僧）而内三宝是根本上师（加持之根本），根本本尊（成就之根本）以及根本护法（事业之根本）。

本尊的形象非常多，亦可分为忿怒和寂静本尊之别。本尊所展现的形势是意味着对治我们生活百态，借用我们执着转化逆境令我们觉悟。同样的是在我们每天修习本尊法的时候，行者会把自己的形象，心识和习气与本尊的身、心、口、意也相应成一如。

文殊菩萨为护法

密教法门可在最短的时间给予行者最大的利益以及功德，同时也把行者的业障消除。当行者的业障消的时候或是在累积大量功德的时候，阻止行者的业障就会显现。护法的责任就是保护行者远离苦难并且设于和好的善缘协助行者的修行，给予行者最有效的修行环境。

护法是三根本中的第三之根本，文殊菩萨亦可化现为上师和本尊的身份。比较出名的文殊护法是阎魔法王，四面大黑天和多杰雄登护法。

文殊化现护法阎魔法王相（作）和多杰雄登（右）

阎魔法王是大威德金刚密续的根本护法，专门降伏在修习大威德金刚法时所产生的恶习。[欲知详情： http://resources.tsemtulku.com/buddhas/dharma-protectors/kalarupa.html] 文殊菩萨化现的另一尊护法是四面大黑天，这位护法是专门守护密集金刚和胜乐金刚的密续与行者。四面大黑天对治负面情绪和忧郁症特别有效。[欲知详情: http://resources.tsemtulku.com/buddhas/dharma-protectors/4-faced-mahakala.html]

近代最新和具有大威力而与现代众生最投缘的文殊护法是多杰雄登。多杰雄登乃是守护宗喀巴大师无垢和殊胜的空性正见的大护法。这位护法可是我们现代最重要的护法之一。

文殊菩萨的法相

文殊菩萨形象是方圆十六岁年少孩童象征着菩萨的清净童真的成就。菩萨身为孺童相也表为文殊菩萨的智慧不是多年修炼修成的而是心识里藏存的佛性。

十六岁般的孺童文殊受持智慧剑 (点击放大)

文殊菩萨最容易认得的特征是其右手握住的一把智慧剑。智慧剑双面锋利散发出火焰象征着文殊菩萨法门可断除我执，无明和烦恼。文殊菩萨手挥智慧剑代表其修行法门可断除轮回之因也同时获得智慧。在藏传佛教里，火焰是转化的象征。在汉传和日本佛教，文殊菩萨不持剑而是持如意代表文殊菩萨与《维摩诘经》里文殊菩萨与维摩诘居士之间的对白。

菩萨左手持莲花，莲花之上有般若波罗密多经函代表菩萨空性的正见是从慈悲而生。如同其他菩萨的座次，文殊菩萨端坐于莲花之上。因莲花出淤泥而不染，其象征代表了文殊菩萨在繁杂社会里存在而不受影响的觉悟真相。有时候文殊菩萨骑着狮子或坐在狮子皮上代表着善用智慧调服自己的心识和执着。狮子也代表了证得文殊菩萨无上智慧的无畏。

修持文殊法门的利益

• 开启智慧
• 增长智力，记忆力和创意力
• 增长辩才力和口才
• 圆满善愿
• 消除业障
• 净除恶业
• 增长功德使我们能够体悟佛理与证得悉地
• 证得神通
• 协助成就佛果

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文殊菩萨的道场

根据记载，文殊菩萨在另一个宇宙有自己的净土。 在那儿，他显现的是一位完全开悟的佛的形像。

然而，中国北部的五台山是他在人间的住所。五台山意思是“五高原山”，是一个神圣的佛教圣地，位于中国东北山西省。

五台山是在中国佛教名山当中第一个被鉴定为菩提曼拏罗（术语，意思是“成道之处”），通常被称为“四大佛教名山之首”。五台山之所以会被认为是文殊菩萨的道场，与在《华严经》中的一段关于文殊菩萨住处的记载有密切相关。《华严经》中描述了许多菩萨的住处。在这经文里，文殊菩萨据说是驻留在东北一座“清凉山”，这就是五台山。其他被公认为“成道之处”的名山为普陀山（观世音菩萨）；峨眉山（普贤菩萨）和九华山（地藏菩萨）。文殊菩萨经常在五台山显灵应迹，化现为普通的朝圣者、僧侣、或者最常见的是不寻常的五色的云。

简史

据明代镇澄法师，五台山的第一寺是在公元68年汉文帝下令而建。 这是在印度佛教大师们传佛教入中国的时期。五台山被选为建庙处，因为这里的地形类似于印度灵鹫山，既释迦牟尼佛宣讲《法华经》的地点。

有人说，这是基于中国皇帝们的例子，五台山得以繁荣地发展到有200余座寺庙之多。五台山和文殊菩萨之间的联系是很早就建立了，这可以追溯到公元418年的佛经，据说，文殊菩萨居住在“清凉山”，既是五台山。

五台山在隋朝与唐朝期间为高峰期，寺庙多达360座，并吸引了许多从印度、尼泊尔、斯里兰卡、缅甸、越南、韩国、和日本的僧侣们，僧侣们再把文殊菩萨法教传播于整个亚洲。在 宋、元时期，寺庙的数量开始下降到70，但在这段时间里，也有新的大殿在兴建着。随着藏传佛教在中国传播的同时，他们与汉传佛教和谐相处。

五台山再次在明代兴盛，许多寺庙被重建，其中包括塔院寺和极乐寺。寺庙的数量再次增加，达到104座之多。为了提倡和谐，并为帝国人民和周边国家作一个好榜样，清朝皇帝们经常到五台山朝圣。当时，大约有25座西藏喇嘛寺庙和97座汉传佛教寺院和谐共处。

在清末和民国初期，由于社会不稳定，五台山也大幅度衰落。直到1949年，修复寺庙和寺院的工作重新启动。如今，五台山有68座寺庙于山上：台外21座台内47座；7座西藏喇嘛寺庙，和40座汉传佛教寺院；5座庵堂；和1座公共寺院。

五台山（字面意思：“五高原山”），也被称为五台山或清凉山，位于清水河源头的佛教圣地，在中国山西省的东北部，被一簇平顶峰（北，南，东，西，和中心）所围绕。北峰，称为“北台顶或叶斗峰 ，是最高的（3061米），是中国北方最高点。作为53座神圣寺庙的东道主，五台山是许多中国最重要的寺庙和寺院之处。在2009年，五台山被列入联合国教科文组织世界遗产地。

五台山是中国佛教四大名山圣地之一。四座名山被视为四位菩萨的道场。五台山是智慧菩萨—文殊菩萨的到场。文殊菩萨与五台山自古以来的关联早有记载。保罗.威廉姆斯写道：

“显然，文殊菩萨与在中国北方五台山的联系早在古印度期间被认定。中国学者根据《华严经》里对众菩萨所在处的描述认定了“东北”山（以印度或中亚为基）– 此经卷中认定此处为文殊的道场。据说在第七世纪时已经有从印度和其他亚洲国家的朝圣者到五台山朝圣。”

五台山是四大佛教名山中最早被认定的名山，通常被称为“四大佛教名山之首”。这是基于《华严经》中所提及的描述而确认的，经中描述了许多菩萨的住处。在这一章中，文殊菩萨据说是驻留在东北的一座“清凉山”上。这是对五台山身份的认定，而它的别称为“清凉山”。

人们相信文殊菩萨经常出现在山上，以普通的朝圣者、僧侣、或最常见的五色云的形式出现。五台山也与藏传佛教有着持久的关系。

五台山是中国现存最古老的木建筑之一的所在处，在唐代（907 – 618年）幸存下来。这包括分别建于782和857 年的南禅寺大殿和佛光寺东大殿。他们在1937和1938被一组建筑史学家发现，其中包括第二十世纪早期著名的历史学家梁思成。这些建筑的建筑设计被领先的汉学家和中国传统建筑专家，包括夏南悉所研究。夏南悉将这些建筑根据第十二世纪中国建筑手册《营造法式》内的殿阁而分类。

摘自: https://en.wikipedia.org/wiki/Mount_Wutai

关于五台山的更多资料，请参考詹杜固仁波切关于这个课题的帖子： https://www.tsemrinpoche.com/tsem-tulku-rinpoche/art-architecture/wu-tai-shan-2.html

前往五台山: http://www.frommers.com/destinations/wutai-shan/621683#sthash.Kr9VBVj9.dpbs

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黑文殊菩萨

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黑文殊菩萨是文殊菩萨的愤怒疗愈相，能协助治疗我们内在深处的负面情绪和因疾病或问题而导致的心理问题。此外，这项法门也能有效对抗负面星相影响所造成的伤害和干扰。这项修持法的众多好处中，最为特出的是它能在生理和心理上协助那些患上“不治之症”如艾滋病和癌症的人。当我们经历这些疾病的挑战或在日常生活中面对问题时，它能协助我们克服和面对当时所生起的诸如愤怒、忧郁、恐惧和否定等负面情绪。

资料来源: http://resources.tsemtulku.com/prayers/deity-prayers/a-black-manjushri-sadhana.html

白文殊菩萨

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这项修持法能净化我们的无明、恶业，使思维敏锐，增加智慧和功德，提升学习、反思、辩论的能力，同时也提升我们辨别自利利他行为的能力。

资料来源: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/white-manjushri-sadhana.html

大威德金刚

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大威德金刚（也叫阎曼德迦、怖畏金刚）是文殊菩萨的忿怒相，可作为观想主尊。阎曼德迦意为“阎摩（死神）之杀手”，而怖畏金刚则表示可畏的金刚。大威德金刚有九头，代表九组经典；三十四臂分别持握不同法器；十六条腿踩踏着佛法的敌人；祂可显现为独勇相（没有明妃）和双身相（有明妃）。大威德金刚双身相被称为大威德金刚十三尊，其明妃为金刚起尸母（金刚露漩）；没有明妃的大威德金刚则被称为独勇大威德金刚。（更有关于大威德金刚十三尊的资料，请浏览: http://resources.tsemtulku.com/buddhas/higher-tantra/yamantaka.html

大威德金刚修持法拥有以下特点:

1. 无论一个人累积了多少、多严重的恶业，只要修持大威德金刚法门，就能在一世之间就完全净化这些恶业。没有任何其他密续修持能做到这一点。
2. 大威德金刚是西藏佛教诸佛本尊中最为凶猛的一个，因此祂的法门是能协助我们克服最根深蒂固的因我执而产生之嗔怒的最有效修持法。
3. 没有任何一种超自然的干扰力量能超越大威德金刚，因此这项法门能最有效地保护修持者免受负面及毁灭能量的干扰。
4. 若能够认真和诚心地修持这项法门，大威德金刚密续就是个完满的修持法，能最有效、最快速地砍断无明的根本，让修持者拥有完美的记忆力、神通、洞察力、语言能力和完美掌握佛法的能力。
5. 大威德金刚密续完美地结合了显、密修持法的好处。

嘎拉路巴（阎摩法王）

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阎摩法王简介：
身份: 文殊菩萨化身
密续级别: 无上瑜伽密续，方便续
源文本: 怖畏金刚续
功能/事业: 护法
隐喻: 死亡

特征:
外表: 忿怒水牛头
颜色: 黑/深蓝
法器: 骨棒和套索
明妃: 撒门底（音译）
坐骑: 水牛

“在崇高金刚乘的四大密续（事续、行续、瑜伽续、无上瑜伽续）中，这位护法属于无上瑜伽续；在方便续（父续）、智慧续（母续）和不二续这三部中，祂属于方便续；而在父续著名的三大阎摩敌续，即红阎摩敌续、黑阎摩敌续、怖畏续中，祂是怖畏金刚的不共护法。”（俄本洛雅旺乐珠，19世纪）

阎摩（阎罗）跟地狱道有关，一般被画在佛教 著名的生死之轮图（六道轮回图）中地狱的中央，然而这怖畏金刚续中的阎摩法王跟前者却并非同一个。第一个阎摩属于众生，是饿鬼道之王，乃出自以上座部和经乘宇宙观为依据的《阿毗达摩》经典。第二个阎摩则出自《怖畏金刚根本续》，文殊菩萨化现多个怖畏相，以隐喻的方式降伏阎摩（死亡，无尽轮回之苦的同义词），同时以死亡作为怖畏金刚续、黑阎摩敌续、红阎摩敌续这整套密续修持的隐喻性主题。

阎摩、阎摩敌、阎曼德迦、怖畏、怖畏金刚这些词时常出现在各部分的密续经典中，有时指一个侍神，有时指一位护法，有时则是指被踩在金刚瑜伽母或胜乐金刚等佛教本尊脚下的世间神。在那种情况下，怖畏（陪缚罗）代表我们需要透过禅修来克服的各种负面情绪。能够清楚记得这些名字与形象上的相同之处，有助于让我们不会对他们的名字、身份、层次，尤其是他们个别所属的密续系统感到混淆，同时也让我们能更好地在他们各自的位置上了解他们。

资料来源: http://www.himalayanart.org/search/set.cfm?setID=178

多杰雄登

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多杰雄登乃一位觉悟护法，是智慧佛——文殊菩萨之化身。祂在350年前化现成为一位旨在守护第二佛宗喀巴大师教法及利益众生的佛教护法。欲阅读更多有关文殊菩萨忿怒化身请点击这里.

四面大黑天

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“玛哈嘎拉”为梵语，直译“大黑”，是大黑天。大黑天有75个不同的形象，每个形象都是不同佛的化身。

虽大黑天有75种不同的形象，但有一点是相同的——形象怖畏，象征着大黑天的本性是无边的悲心，像是一位母亲为了阻止孩子因玩火而受伤而展现怒气。

大黑天的凶猛，其实是祂对我们诚心的祈愿给予迅速帮助之象征。祂身上的每一个毛孔都喷射出火焰，此消障火焰的光完全将祂的身体包围。

四面大黑天，是众多大黑天形象中更为人知的其中一尊。祂是无垢智慧之主，也是智慧佛文殊菩萨的化身。祂的四面及四臂象征祂对四圣谛的了悟。

祂的其中一只手臂持文殊菩萨的智慧剑，象征其修持有斩断妄想及障碍的力量；另一只手则持三叉戟，象征转化使我们痛苦的根源——贪、嗔、痴。

大黑天的三目圆睁，无比凶猛地瞪着敌人。祂的其余两臂分别持着颅骨（噶巴拉）及仪式上所的镰刀，象征祂能为修行人在波涛汹涌的修行路上给予无边的护持。

众多伟大的佛教大师如龙树菩萨、月称大师、宗喀巴大师及嘉杰宋仁波切都供奉和仰赖四面大黑天。祂在防护行者内心免于魔罗及外在因素的干扰上所向披靡。祂更是胜乐金刚密法的主要护法神。

大黑天也以抑止由愤怒及忧郁升起的困境及障碍的能力著称。(阅读更多：http://resources.tsemtulku.com/buddhas/dharma-protectors/4-faced-mahakala.html)

五方文殊

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中国五台山与佛教本尊——文殊菩萨有着不解之缘。根据口述历史及汉文文学的记载，萨迦五祖法王秋吉八思巴是第一个提出五座山头（其实它是一系列山峰群：东台、南台、中台、西台及北台）个别代表文殊菩萨五种不同形象之说的人。一直以来，人们绘画的五方文殊的形象都是形形色色的——每幅画作的五方文殊法相都有不同之处，在构图上，中间的主尊或是环绕主尊的四尊文殊为五方文殊的哪一位也都有差异。这或许就透露了五方文殊并没有原本明确的法相描述。五方文殊的形象描绘在桑结嘉错于17世纪撰写的“White Beryl”占星术书籍的印刷出版后才变得更加统一化。

据说，西藏星相学就是源自文殊菩萨在五台山上的教诲。同样的，也是在这里，当文殊菩萨看向这个世界时，看到从燃灯佛舍利所散发的光辉放射到一个湖中。祂挥动宝剑在山上劈出一个开口，让湖水流出，于是这地方就成了今天的加德满都谷。目前，这个燃灯佛的舍利正被安全地收藏在斯瓦扬布纳特佛塔内。

后来，在文殊菩萨之化身的宗喀巴大师的年代，根据其心子克主杰所见，宗喀巴大师圆寂后的五种示现像让人联想起五台山。五方文殊跟五台山息息相关，而宗喀巴大师示现的五种形象也可以在其他创作及艺术里头找得到。五方文殊为黄文殊、白文殊、黑文殊、红文殊及文殊主尊。

资料来源: http://www.himalayanart.org/search/set.cfm?setID=1154

骑狮文殊

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不管是源自人们的叙述，或是肖像学及密续法教的记载，都有人们以文殊菩萨骑坐狮子之像作为冥想的形象。在代表中国五台山五座山头的五个不同形象的文殊菩萨当中，其中一个形象便是骑坐在狮子之上。宗喀巴大师圆寂后的五种示现像中亦有如骑狮文殊之像那样的骑狮示现像。位于西藏萨迦县的文殊菩萨拉康中画有供修行者冥想的所有骑狮文殊之形象。

人们经常会分不清骑狮文殊及狮子吼观音，甚至将祂们混为一谈。

资料来源: http://www.himalayanart.org/search/set.cfm?setID=4106

文殊歌萨，鳩摩罗

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文殊歌萨，鳩摩罗(译为妙音，年轻王子)：当这张照片摄于1980年12月时，这个雕像尚安奉在印度比哈尔菩提迦叶寺入口对面的笑尸林的一间庙里。据说，在那之后这尊雕像就被另一个文殊菩萨像的膺品所取代。图中这尊雕像目前则不知所踪(被盗窃？)

这尊文殊像所显示的并不是标准的造像，并不根据密续经典、禅修和仪式的形容，而是根据显续文献而造。右手胸前持剑的造型可见于一些其他的文殊菩萨像，主要是一些喜马拉雅西部的塑像上。左手掌背搁在腿上让人联想起皇室的姿势。左脚下垂显得不寻常，是一种典型的更为愤怒的显像。整体而言，这尊雕像是帕拉王朝创意的代表作。当时的艺术家成功展示了文殊菩萨作为王子所拥有的俊美和力量。

Source: http://www.himalayanart.org/items/89712

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文殊经典与礼赞文

依至尊赤江金刚持所言，《文殊赞》（Gang-lo-ma）是由100位印度的大成就者聚集一起共同礼赞文殊菩萨后所著。每一位大成就者在文殊的加持下各自以虔敬的心赞颂文殊。其中99位写了同一个礼赞文，之后集合成所谓的《文殊赞》。第一百位大成就者写了稍微不一样的礼赞文，后来成为《文殊赞》的辅助文，名为《聖文殊祈禱文》（She-ja-kha-ying-pa）。此著名和珍贵的祈祷文曾是小明杜鹃论师常念诵的。其文献几乎遗失，非常稀有，为许多人所寻求，因为它可说是其中一个重要的文殊礼赞文。

下面我们为您提供几项文殊菩萨祈愿文。每天念诵，可以获得佛菩萨的加持。您也可以点击下面的链接下载祈愿文。

1. 文殊赞 (PDF)
2. 千手千钵千释迦文殊菩萨广咒与略咒 (JPG)
3. 文殊菩萨中长心咒
4. 圣妙吉祥真实名经 (PDF)
5. 文殊每日仪轨 –五字明文殊 (PDF)

1. 《文殊赞》:

(请点击这里下载PDF)

诚礼上师与怙主至尊文殊菩萨
妙慧遣除二障云　如日普照极灿烂

为令一切见自性　手持经卷於心处
任谁堕入轮回狱　无明暗故受众苦
彼如慈父悯独子　六十妙曲解困惑

雷音震破烦恼梦　权智启开业力锁
为斩无明众苦苗　高举智慧妙宝剑
究竟清净证十地　功德圆满具神力
除暗开慧妙吉祥　相好庄严我顶礼

心咒：嗡 阿惹 巴杂纳底 （二十一遍、一圈或更多，随后以一口气念一圈“Dhih”种子字。）

祈求本尊具悲极智光
开我智慧除我愚痴暗
加持令显通达三藏慧
加持令证无碍大辩才

2. 千手千钵千释迦文殊菩萨广咒与略咒

千手千钵千释迦文殊菩萨广咒与略咒（点击放大）

3. 文殊菩萨中长心咒

此心咒对增强记忆非常有效，乃文殊菩萨的中长心咒，由仁波切的护法神所大力推从。

NAMO MANJUSRIYE KUMARA BHUTAYA
BODHISATTVAYA MAHASATTVAYA MAHAKARUNIKAYA
TADYATHA OM ARADZE BIRADZE
SHUDDHE BISHUDDHE
SHODHAYA BISHODHAYE AMALE BIMALE NIRMALE
DZAYAVARE RURUTSALE
HUM HUM HUM PHAT PHAT PHAT SVAHA (21x)

4. 《圣妙吉祥真实名经》

(请点击这里下载PDF)

《圣妙吉祥真实名经》是西藏佛教里其中一部最受崇敬的密续经典。

释迦牟尼佛和文殊菩萨在弘法上有着密切的合作。文殊是智慧和知识的化身。因此，此经文所记载文殊的种种名号和功德代表释迦牟尼佛一切教法的精要；学者将此经与时轮密续共同纳入为不二类密续。

《圣妙吉祥真实名经》是释迦牟尼佛为了引导金刚手及其忿怒眷属成就佛果位而宣说。《圣妙吉祥真实名经》的精髓就是说明文殊菩萨是一切智的化身。《圣妙吉祥真实名经》是一部简短的经典，其中仅有约160个偈颂和一部分的长行，长行的部分则是大部经典，如《大方广佛华严经》和《般若经》的一小部分，或是无边海密续，如《圣文殊师利根本仪轨》。然而，《圣妙吉祥真实名经》涵盖佛陀所有的教诲：佛陀一切法的综合和浓缩摘要。释迦牟尼佛说《圣妙吉祥真实名经》中的“主要清晰的语词”和“无二本质”是一切有情必须学习和念诵。在寺院，僧人每日念诵《圣妙吉祥真实名经》祈求文殊的智慧作为当天的禅修、沉思和佛法学习的开始。

5. 文殊每日仪轨 –五字明文殊

(请点击这里下载PDF)

以下可以作为每日持颂的文殊菩萨仪轨，祈求他的加持增长智慧。修行者可以念诵广版文殊菩萨赞或略版文殊菩萨赞，根据时间决定。当诵此咒：嗡、阿喏巴杂纳帝，修行者应该念诵最少21遍，或尽可能多的次数。

哪摩咕如曼卒希日郭咯雅。

这是五字明文殊略轨。
（观想资粮田）

(皈依)

皈依神圣辉煌上师会
皈依圆满成就诸佛海
皈依离欲无垢尊妙法
皈依无上殊胜众中尊
(念诵三遍皈依文)

(发菩提心)

为除众生灭无明暗
为亮众生智慧光明
愿修无上圣妙吉祥
(三遍)

自身刹那顿现圣妙吉祥
心间种子底字放射光芒
迎请智慧本尊圣妙吉祥
无量无数佛菩萨共围绕
(如此迎请)

南摩咕噜贝:
南摩萨尔哇达他噶他阿利呀曼殊室利萨吧利哇惹贝
(如此礼拜)

嗡阿吽
(三遍加持供品)

(献外供)

嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 阿尔甘 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 巴档 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 布别 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 杜别 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 阿洛给 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 甘爹 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 尼维爹 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 夏布达 巴蒂扎耶 梭哈
(如是供养)

(受菩萨戒)

我今皈依三宝尊
一一忏悔一切罪
所有福德尽随喜
愿持菩提至成佛
(发菩提心文诵三遍)

(四无量心)

愿诸有情具足安乐及安乐因
愿诸有情永离苦恼及苦恼因
愿诸有情具永不离失无苦之乐
愿诸有情永远离爱恶亲疏住平等舍
(如是观修四无量心)

嗡 娑跋瓦 旭達 薩瓦 達嘛 娑跋瓦 旭多 吭

(念诵以下段落， 不需要观想)

一切化为空，自己意识化现如蛋形的心内有“棒”字。“棒”字化为白色六瓣莲花，莲花中心“阿”字转化为月轮。月轮之上有橙色“底”字。“棒”字放光明圆满自他二资粮。光覆回摄溶入，自身化为圣妙吉祥，身橙色，一面二臂，右手当肩，举智慧剑，左手当心，拇指食指持优钵罗华，华上经函。如来八十种好，三十二相而为庄严，十六岁般孺童相。蓝发左垂，面带微笑，寂静微妙相。种种丝绸珠宝庄严其身。顶间“嗡”字，喉部“阿”字，心轮“吽”字。心间“吽”字放大光明，迎请智慧尊及灌顶尊。

嗡 别炸 萨嘛扎:
扎 吽 棒 霍:

智慧尊和誓愿尊合二为一。灌顶尊赐予灌顶，自身化为文殊菩萨，顶上不动佛而为庄严。
(如是观想)

(供养)

嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 阿尔甘 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 巴档 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 布别 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 杜别 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 阿洛给 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 甘爹 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 尼维爹 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 夏布达 巴蒂扎耶 梭哈
(如是供养)

(诵赞)

文殊赞 (广)

以下的赞颂是宗喀巴大师所造：

哪摩咕如曼卒希日郭咯雅。
长期所修慈悲圣水浇灭自私自利贪欲火，
彻底证悟甚深妙理破除种种邪思错分别，
自悟之理为使众悟不畏艰辛肩负利众担，
归信妙音尊者真情摧发赞颂鲜花做奉献。

第一章:

至尊文殊师利赞辞文殊欢喜供云中身功德赞。
犹如初升阳光照射在， 蔚然耸立雄伟之金山，
桔黄之色光芒耀眼身， 智慧宝藏妙音请聆听：
即使寻遍所有佛世界， 也无胜过您的救世者，
故此在下一心归向您， 犹如烈日逼象入莲池。
因此称赞您的诸功德， 使我心中产生胜喜悦，
犹如饥寒交迫乞食人， 幸逢慷慨解囊施食者。
身体伟岸挺拔似须弥， 比例匀称丰满如奈树。
洁净明亮彷佛是炼金， 皮肤柔软细薄有光泽。
如幢宝顶在那头顶上， 细长柔软光亮青丝发，
绾着螺旋状之美发髻， 分为五支微微向左倾。
串串宝珠流苏为装饰， 丰腴圆满头颅如宝盖。
发际高悬起伏极分明， 额部宽广颜面如满月。
色如公达白莲与莲耦， 洁白明亮纹理右旋状，
犹如镶嵌白银凸头镜， 清净白毫生在双眉间。
色泽漆黑弯曲如新月， 整齐柔软双眉眉尖长。
茂密绵软均匀而整齐， 黝黑睫毛宛然似牛王。
好像青色夜荷之花瓣， 眼角细长微微闭合状，
眼球黑白分明神色美， 彷佛池中莲花新开放。
比例匀称挺直高鼻梁， 口唇红润如熟频蔢果，
白净缜密齿生四十颗， 双颊饱满酷似兽王面。
柔软细薄尝美味广舌， 伸出能够覆盖全颜面。
双耳下垂达肩佩戴着， 镶嵌各色宝石之耳环。
光芒耀眼珍贵宝珠链， 衬托其美修长之颈项，
如象金制宝瓶之瓶颈， 不见颈脉纹路极秀美。
手足踝部双肩及后背， 七处饱满平整匀称身。
背部丰腴圆满如雄狮， 前胸开阔犹如须弥山。
上臂丰满有力之双手， 犹如象王之鼻长过膝。
十双丰腴匀称手足指， 根部薄膜相连似天鹅，
红润饱满洁净有光泽， 指甲环饰其尖之手指，
如像如意树的新生枝， 柔软细长圆润肌肤嫩。
双手手心双足之足心， 自然呈现千辐金轮相，
纹路显明清晰臻圆满， 就像印章凸现铭刻纹。
佩戴臂饰手镯的右手， 高举斩断实执之林莽，
锋利无比智慧之宝剑， 闪闪放射光焰如燃烧。
左手结宣法印在胸前， 握着青莲之柄上托着，
明白开示唯一寂灭门， 缘起之道大法之宝典。
呈现万中色彩薄如沙， 柔软采绸下衣轻摆动，
嘶嘶发声金线网状裙， 联结宝带上系腰围间。
阴如骏马隐藏不外露。 绵软细长皮肤之汗毛，
稀疏零散均匀无杂乱， 伏在肌肤个个向右旋。
上粗下细小腿呈圆形， 双足踝骨平整无凹凸。
足底饱满如象神龟腹， 占足四分之一跟宽广。
六瓣白莲桔黄莲心上， 圆满明亮月轮为座垫。
佩戴响环脚镯之双足， 结着金刚坐势坐上边。
修积无量福德资粮因缘所生无上功德圆满身，
尽虚空界无有穷尽一切世中对于众生如幻术，
此处现生彼处又现成佛之相导师您的应化身，
殊胜形象此世彼世一切众生虽成遍知难说清。
犹如丹海掉进金光大日轮，
百看不厌光芒照射十方身，
对其微小称赞所积胜功德，
助我常见文殊师利美身容。
在那亲眼见您一刹那， 沦落世间极疲惫者我，
堕入邪道失去良知心， 但愿立刻变为菩提心。
同时获得等持神通支， 解脱之门无量禅定法，
为睹亿万佛国之诸佛， 显现种种所需有形身。
受生之处广闻诸经论， 法施饶益无量众有情，
不久成就众佛之总主， 语自在佛无比殊胜身。

第二章:

至尊文殊师利赞辞文殊欢喜供云中语功德赞。
万道阳光摧发藏红花， 犹如其影显现明镜上。
庄严美丽身容如彩虹， 妙音请赐语自在成就。
充满十方世界之声声韵种类品味难计量，
适应一切众生心情感化之力超越创世神，
您的声言语音声响响彻寰宇延续到世末，
悦耳语声谁若能闻闻者摆脱病老死之苦。
语言温柔和蔼合心意， 准确无病显明极悦耳，
受益雄辩谦逊生意乐， 浅显和顺爱听不生硬，
能使身心满意得快乐， 息烦增加知识获正见，
通俗生乐且感大欢喜， 获得种智以及一切智，
合理连贯决无重复语， 犹如狮象雷声天龙鸣，
食香频加鸟与梵天音， 人首鸟与帝释天之声，
鼔声不重不轻合众耳， 词句语意完整无缺漏，
不惧不软畅快意周到， 合乎逻辑表达极圆满，
感官具适无错无变故， 无作传闻可度一切众，
破除三毒消灭众魔障， 获得一切种智无上果。
上述六十四种语功德， 一语之中也能全体现，
遍布虚空直达其边缘， 一切有缘众生闻生喜。
那声对于近处闻者不噪远处闻者也无低弱感，
如镜随着外境变色无量众生各个随其自身语，
顶髻眉间以及喉舌身体各个部位均生有声语，
能使众生熄灭邪思此事如若天发梵音方能比。
宛如系着闪电红腰带， 乌云之中发出雷鸣声，
文殊语赞功德使我等， 耳边不离您的美妙声。
妙语甘露流进耳根时， 摄持有缘之众破邪见，
语词完美能使众望归， 讲辩著述样样俱完美。
获得不同众生诸语种， 无阻无碍绝妙四胜解，
决断一切众生众疑惑， 启发心智成为佼佼者。
永远绝不违背救主您， 所赐予的一切善教诲，
一心敬重奉行勤修持， 迅速获得语自在成就。

第三章:

至尊文殊师利赞辞文殊欢喜供云中意功德赞。
红珊瑚与黄金混合色， 色美真知明见一切事，
智慧之王众生之依怙， 怙主请您赐予大智慧。
沉醉物执昏迷不醒分辨是非智灯灭，
恨毒烦恼鼻管为器毁坏一切善德林，
俗事钩索牵引其心追逐名利之母象，
放逸林中随意奔走难驯心志如雄象。
受持正念绳索缚其足， 理性正见作为驯象钩，
将其引入亿万圣菩萨， 所称赞的真理缘起道。
为此孜孜不倦苦用功， 无量劫年反复行修持，
运用如幻金刚禅利器， 荡平边见山丘不留痕。
再次陈设无上供云海， 供奉无量数佛生喜悦，
清净喉咙发出梵天声， 异口同声所说胜教义。
消除世事百病甘露食， 长期食用经历极难行，
佛子伟大行程至终点， 行道智慧体力旺盛时，
一切贪执永远难折服， 摧破倒错诸惑无阻碍，
一切禅定之中禅定王 ， 具有金刚之称三昧耶，
您已获得现证用其力， 犹如幻变外境诸景象。
真切如梦现明意识心， 一切感受俱如虚空境。
故如毁坏根茎之树木， 您已铲除一切执着因。
因此有生之年救主您， 怎会脱离法性身境界。
虽然救主您住法性空境刹那不动摇，
一切事物显现眼前犹如观看镜中影，
如象空中彩虹各色一一分明不混淆，
善知您的知见之中一刹那间全显现。
施舍结果富饶非贫穷， 吝啬结果是贫非富饶。
此类因缘真理您全知， 因此您是宣说真理王。
无始以来轮回诸众生， 善恶业报来龙与去脉，
对其一一明了无差错， 因此您的口中无虚语。
处于贪爱心志向嗔恨， 与此相反之类众心情，
均能明察因此您所做， 没有一件与众无益事。
十八界的性能分类等， 一切对您没有未知数，
因此您在度化众生时， 掌握时机无过无不及。
飘浮世海之众信根等， 诸根锐钝分别及无根，
明察无误因此您对于， 说法方便对机极善巧。
人天道与终极之乐道， 恶道等处进出之途径，
对其了若指掌因此上， 您是众生贤良善知识。
禅定无色等至狮奋迅， 逾越等等一切三昧耶，
出入定之方法俱通达， 因此到达等至海彼岸。
无始世中相互为亲友， 自他生平经历诸事绩，
刹那之间回忆极明了， 您能明察前事众因缘。
何人何时何地要往生， 善恶因缘造化事如何，
往生何道结局全知晓， 您能准确预见未来事。
何为漏尽息烦涅槃境， 由此能使漏尽八圣道，
对此获得无障现观眼， 因此您是真正救世者。
如此知处非处业果如何志趣与界别，
根之优劣道之趋向烦恼觉悟等宿命，
生死漏尽等至之类智力通达无障碍，
没有一事超出您的智力所及之范围。
流转世间之众无始来， 为了利己损害其他众，
对此费尽心计苦追求， 误入歧途劳累结苦果。
有的虽然不损害他人， 为了自己日夜不停止，
勤奋努力修持解脱道， 也是背离正道不明智。
故您选择诸佛唯一道， 救护一切众生如慈母，
英勇佛子上阵之坚甲， 慈悲善道长期去修行。
虽在梦中也不愿受苦， 追求幸福快乐不知足，
对此众生心情都一样， 无视他人苦乐是大错。
具仁慈者您悟此道理， 坚持自他平等菩提心，
自始至终修持不松懈， 一切众生放在您心中。
贪爱自乐正道之路障， 助人为乐一切功德源，
因您自他利害相交换， 持之以恒视众如自己。
如此慈悲母亲所养育， 体能发育完美薄伽梵，
虽已种种功德修圆满， 怎会向往寂灭涅槃乐？
犹如大鹏飞翔在天空， 不住空中也不落在地，
赞颂不住世寂意功德， 愿我不离妙音悲智心。
破除空有二边之正见， 视众如爱子的大悲心，
但愿立可生在我心中， 将众有情引入无上乘。
闻法义语不忘记忆力， 所问能答能言善辩才，
求得速成对于法财食， 贫穷之众开设法盛宴。
对于种种心理与需求， 虽无分别各个能满足，
愿以文殊奇妙意功德， 使我完美犹如中秋月。
十方世界无量佛祖异口同声常称赞，
功德美誉遍布三界号称文殊师利尊，
一颗诚心略颂其德其名称为云海赞，
奉诵此赞但愿获得文殊入心妙成就。

文殊赞 (略)

敬礼孺童相文殊师利菩萨摩诃萨
谁之智慧　离二障云　犹如净日极明朗
所有诸义　如实观故　胸间执持般若函
诸有于此　生死牢狱　无明暗覆苦所逼
众生海中　悲同一子　具足六十韵音语
如大雷震　烦恼睡起　业之铁索为解脱
无明暗除　苦之苗芽　尽皆为断挥宝剑
从本清净　究竟十地　功德身圆　佛子最胜体
百一十二　相好庄严　除我心暗　敬礼妙吉祥
(礼赞毕)

(赞颂)

显现妙龄少年身
具有智慧明灯体
消除三界诸愚暗
至尊文殊我顶礼
(如是赞颂)

心间黄色六股金轮。金轮之上有月轮，金轮中心种子“底”字，每股各有咒字。金轮扁圆增智慧陀罗尼围绕。金轮放出光芒，消除自他无明，光明回摄世间与涅槃之智慧溶入自身。

(先念增智慧陀罗尼，然后念根本咒)

纳摩曼珠师利耶、古玛啦、布达亚，菩提萨陀亚，摩诃萨陀亚，摩诃迦卢尼迦耶,
达亚它，嗡、阿惹泽、比惹泽，秀迭、比秀迭，秀达呀，比秀达呀、阿玛类、比玛类，尼尔玛类、嚓亚瓦类、汝汝杂类，吽吽吽、呸呸呸、梭哈。
(廿一遍)

和

文殊菩萨心咒：嗡、阿喏巴杂纳、帝
(闭关主要咒语-念越多越好，接着一口气持诵 108 遍 ”帝“ 字)

嗡阿吽
(三遍加持朵玛)

(供朵玛)

嗡 萨尔哇 达他噶他 阿利呀 曼珠师利 萨巴利哇尔啦 伊档 吧陵他 喀喀 喀唏喀唏
(三遍)

(供养)

嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 阿尔甘 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 巴档 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 布别 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 杜别 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 阿洛给 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 甘爹 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 尼维爹 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 夏布达 巴蒂扎耶 梭哈
(如是供养)

(赞颂)

显现妙龄少年身
具有智慧明灯体
消除三界诸愚暗
至尊文殊我顶礼
(如是赞颂)

(圆满回向)

如宝珍贵菩提心
未生出者愿生出
已生出之菩提愿
祈不退转倍增长

如宝珍贵妙空性
未生出者愿生出
已生出之空性见
祈不退转倍增长

愿以此修与一切功德
利益所有众生助法弘
显明至尊善慧名称师
所示佛法心要诸圣教

惟愿世世不离真上师
惟愿随时享有盛正法
并于地道功德圆满后
迅速证得金刚持果位

愿我承此善根力
速疾成就上师佛
一切众生尽无余
悉令安置师佛地

愿于弘王宗喀巴
法王正法理则际
止息障碍之征兆
一切顺缘悉圆满

我及他人之三世
依止相属二资已
祈愿善慧名称佛
教法永住盛增长

愿昼吉祥夜吉祥
昼夜六时恒吉祥
一切是中皆吉祥
唯愿三宝常慑受

(上师长寿祈祷文)

至尊上师身寿永稳固
妙善法业普及遍十方
善慧教法炬光照三域
众生未尽祈请恒常住

(至尊达赖喇嘛长寿文)
雪山绵延环绕的净土
一切利乐事业之缘源
丹增嘉措慈悲观世音
愿其足莲恒久驻百劫

回到分页

尊贵的詹杜固仁波切给强大且有加持的文殊闭关的指示

(请点击这里下载PDF)

1. 准备

1. 佛教卐字 (请点击这里下载)
2. 吉祥草（得自新的扫帚）

吉祥草必须安放在卐字的中央。长柄向内，流苏向外，然后横放短的吉祥草。

如何摆设卍字垫和吉祥草

2. 座位

1. 放在您最舒服的地方。
2. 把坐垫放在您选择的位置，之后不再移动，直到闭关结束为止。
3. 然后把贴有吉祥草的佛教卐字放在坐垫下。
4. 要注意勿踏上和跨过其它人的坐垫。

3. 垛玛

买个玻璃罐，然后放满饼干（示图的白色部分）。把罐放在碟子的中央，然后用糖果等填满碟子上的空间（示图褐色的部分）。

在每个时段的开始，添加一些糖果在碟子上，然后在五欲供和水供里加入几滴水，观想您更新那些供品。

4. 其他供养

• 可以的话，最好也供养牛奶、乳酪、灯烛、蛋糕、水果等供品。
• 在闭关期间多做熏香和灯烛供养是很好的。
• 您要帮助或回向功德的对象名字或照片可以放在信封里、碟子上或盒子里，然后放在曼达拉和垛玛之间（请看下一页）。这些对象可以是您的家人或朋友，或者是某位病人。他们也可以是您的恩人或帮过您的人。

5. 规则

• 上过厕所后，要洗手、漱口再继续念诵经文。
• 休息期间不要讲话。
• 念咒的时候，如果咳嗽或打嗝，得退回七颗念珠。
• 如果您睡着，就得重新算过所有的心咒。

6. 闭关期间不要移动您的佛像，直到闭关结束为止。

7. 闭关结束前，不要移动垛玛。每天在垛玛的底盘加一点供养，观想您加到整个垛玛中。

8. 勿在上午或傍晚6点和中午或午夜12点安排闭关时段。闭关时段一般是凌晨3点到6点、上午7点到11点、下午2点到5点，以及傍晚7点到晚上11点（您一天可以按照自己的喜好安排多或少个闭关时段，但一天最少要有一个。

9. 如果您参与的是集体闭关，那么每个人必须每天在同个时段和有一样次数的时段闭关。

安放供养的指示

在您的佛桌上，按照以下次序摆放供品：

点击放大

闭关仪轨

(皈依)

皈依上师
皈依佛
皈依法
皈依僧

諸佛正法眾中尊,
直至菩提我皈依,
我以施等諸資糧,
為利眾生願成佛

(四无量心)

愿诸有情具足安乐及安乐因
愿诸有情永离苦恼及苦恼因
愿诸有情具永不离失无苦之乐
愿诸有情永远离爱恶亲疏住平等舍
(如是做四无量心观想)

(宗喀巴大师之上师瑜伽法)

(迎请降临)
兜率尊众怙主心化现
遍智法王善慧名称师
与弟子坐酪白云端上
我今诚敬祈请降临此

(顶礼跪拜)
面前降临狮座莲与月
至尊上师欢颜坐其上
祈请长住百劫扬圣教
祈作弟子信心胜福田

(赞叹赞颂)
上师智慧意念遍量知
法语饰严诸贤者之耳
名称赫耀端严光明身
敬礼见闻思皆胜之尊

(广大供养)
净水鲜花燃香共明灯
涂香种种云海诸贡品
实设排备以及意观者
我今诚奉殊胜功德田

(忏悔罪业)
凡从无始以来所积集
身语意作诸等不善业
更曾违悖三律仪戒誓
至心一一不善皆忏悔

(随喜功德)
于此浊世勤于闻与修
断除八法尽取暇满义
怙主所作广大事业涌
弟子至心生起随喜心

(请转法轮)
至尊上师法身虚空中
遍布汹涌智慧悲心云
祈请降澍广妙法语泽
依机赐予世间众生土

(请佛住世)
金刚清静光明界中起
双入轮回身虽能显隐
凡夫庸俗前显劣应相
直至娑婆有际请常住

(普皆回向)
愿以此修与一切功德
利益所有众生助法弘
显明至尊善慧名称师
所示佛法心要诸圣教

(宗喀巴大师缘悲经)

无缘大悲宝藏观世音
无垢智慧之王妙吉祥
群魔无余推行密尊主
雪岭智尊顶严宗喀巴
慧贤称尊足前诚祈请
(21x)

(观想宗喀巴大师融入自身)

至尊根本上师仁波切
请坐我顶月座及莲台
慈悲护持行者不退转
赐予尔证三业诸加持

至尊根本上师仁波切
请坐我心月座及莲台
慈悲护持行者不退转
赐予尔证三业诸加持

至尊根本上师仁波切
请坐我顶月座及莲台
慈悲护持行者不退转
住于心莲至我得证悟

(五字明文殊)

南摩咕噜曼珠郭莎呀

五字明文殊略轨
(观想资粮田)

(皈依)

皈依神圣辉煌上师会
皈依圆满成就诸佛海
皈依离欲无垢尊妙法
皈依无上殊胜众中尊
(念诵三遍皈依文)

(发菩提心)

为除众生灭无明暗
为亮众生智慧光明
愿修无上圣妙吉祥
(三遍)

自身刹那顿现圣妙吉祥
心间种子底字放射光芒
迎请智慧本尊圣妙吉祥
无量无数佛菩萨共围绕
(如此迎请)

南摩萨尔哇达他噶他阿利呀曼殊室利萨吧利哇惹贝
(如此礼拜)

嗡阿吽
(三遍加持供品)

(献外供)

嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 阿尔甘 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 巴档 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 布别 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 杜别 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 阿洛给 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 甘爹 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 尼维爹 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 夏布达 巴蒂扎耶 梭哈
(如是供养)

(受菩萨戒)

我今皈依三宝尊
一一忏悔一切罪
所有福德尽随喜
愿持菩提至成佛
(发菩提心文诵三遍)

(四无量心)

愿诸有情具足安乐及安乐因
愿诸有情永离苦恼及苦恼因
愿诸有情具永不离失无苦之乐
愿诸有情永远离爱恶亲疏住平等舍
(如是观修四无量心)

嗡 娑跋瓦 旭達 薩瓦 達嘛 娑跋瓦 旭多 吭

(念诵以下段落， 不需要观想)

一切化为空，自己意识化现如蛋形的心内有“棒”字。“棒”字化为白色六瓣莲花，莲花中心“阿”字转化为月轮。月轮之上有橙色“底”字。“棒”字放光明圆满自他二资粮。光覆回摄溶入，自身化为圣妙吉祥，身橙色，一面二臂，右手当肩，举智慧剑，左手当心，拇指食指持优钵罗华，华上经函。如来八十种好，三十二相而为庄严，十六岁般孺童相。蓝发左垂，面带微笑，寂静微妙相。种种丝绸珠宝庄严其身。顶间“嗡”字，喉部“阿”字，心轮“吽”字。心间“吽”字放大光明，迎请智慧尊及灌顶尊。

嗡 别炸 萨嘛扎
扎 吽 棒 霍

智慧尊和誓愿尊合二为一。灌顶尊赐予灌顶，自身化为文殊菩萨，顶上不动佛而为庄严。
(如是观想)

(供养)

嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 阿尔甘 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 巴档 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 布别 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 杜别 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 阿洛给 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 甘爹 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 尼维爹 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 夏布达 巴蒂扎耶 梭哈
(如是供养)

(诵赞)

(注：第一天，第一坛念诵广版《文殊赞》。接下来的闭关可以念诵略版代替广版)

文殊赞 (广)

以下的赞颂是宗喀巴大师所造：

哪摩咕如曼卒希日郭咯雅。
长期所修慈悲圣水浇灭自私自利贪欲火，
彻底证悟甚深妙理破除种种邪思错分别，
自悟之理为使众悟不畏艰辛肩负利众担，
归信妙音尊者真情摧发赞颂鲜花做奉献。

第一章:

至尊文殊师利赞辞文殊欢喜供云中身功德赞。
犹如初升阳光照射在， 蔚然耸立雄伟之金山，
桔黄之色光芒耀眼身， 智慧宝藏妙音请聆听：
即使寻遍所有佛世界， 也无胜过您的救世者，
故此在下一心归向您， 犹如烈日逼象入莲池。
因此称赞您的诸功德， 使我心中产生胜喜悦，
犹如饥寒交迫乞食人， 幸逢慷慨解囊施食者。
身体伟岸挺拔似须弥， 比例匀称丰满如奈树。
洁净明亮彷佛是炼金， 皮肤柔软细薄有光泽。
如幢宝顶在那头顶上， 细长柔软光亮青丝发，
绾着螺旋状之美发髻， 分为五支微微向左倾。
串串宝珠流苏为装饰， 丰腴圆满头颅如宝盖。
发际高悬起伏极分明， 额部宽广颜面如满月。
色如公达白莲与莲耦， 洁白明亮纹理右旋状，
犹如镶嵌白银凸头镜， 清净白毫生在双眉间。
色泽漆黑弯曲如新月， 整齐柔软双眉眉尖长。
茂密绵软均匀而整齐， 黝黑睫毛宛然似牛王。
好像青色夜荷之花瓣， 眼角细长微微闭合状，
眼球黑白分明神色美， 彷佛池中莲花新开放。
比例匀称挺直高鼻梁， 口唇红润如熟频蔢果，
白净缜密齿生四十颗， 双颊饱满酷似兽王面。
柔软细薄尝美味广舌， 伸出能够覆盖全颜面。
双耳下垂达肩佩戴着， 镶嵌各色宝石之耳环。
光芒耀眼珍贵宝珠链， 衬托其美修长之颈项，
如象金制宝瓶之瓶颈， 不见颈脉纹路极秀美。
手足踝部双肩及后背， 七处饱满平整匀称身。
背部丰腴圆满如雄狮， 前胸开阔犹如须弥山。
上臂丰满有力之双手， 犹如象王之鼻长过膝。
十双丰腴匀称手足指， 根部薄膜相连似天鹅，
红润饱满洁净有光泽， 指甲环饰其尖之手指，
如像如意树的新生枝， 柔软细长圆润肌肤嫩。
双手手心双足之足心， 自然呈现千辐金轮相，
纹路显明清晰臻圆满， 就像印章凸现铭刻纹。
佩戴臂饰手镯的右手， 高举斩断实执之林莽，
锋利无比智慧之宝剑， 闪闪放射光焰如燃烧。
左手结宣法印在胸前， 握着青莲之柄上托着，
明白开示唯一寂灭门， 缘起之道大法之宝典。
呈现万中色彩薄如沙， 柔软采绸下衣轻摆动，
嘶嘶发声金线网状裙， 联结宝带上系腰围间。
阴如骏马隐藏不外露。 绵软细长皮肤之汗毛，
稀疏零散均匀无杂乱， 伏在肌肤个个向右旋。
上粗下细小腿呈圆形， 双足踝骨平整无凹凸。
足底饱满如象神龟腹， 占足四分之一跟宽广。
六瓣白莲桔黄莲心上， 圆满明亮月轮为座垫。
佩戴响环脚镯之双足， 结着金刚坐势坐上边。
修积无量福德资粮因缘所生无上功德圆满身，
尽虚空界无有穷尽一切世中对于众生如幻术，
此处现生彼处又现成佛之相导师您的应化身，
殊胜形象此世彼世一切众生虽成遍知难说清。
犹如丹海掉进金光大日轮，
百看不厌光芒照射十方身，
对其微小称赞所积胜功德，
助我常见文殊师利美身容。
在那亲眼见您一刹那， 沦落世间极疲惫者我，
堕入邪道失去良知心， 但愿立刻变为菩提心。
同时获得等持神通支， 解脱之门无量禅定法，
为睹亿万佛国之诸佛， 显现种种所需有形身。
受生之处广闻诸经论， 法施饶益无量众有情，
不久成就众佛之总主， 语自在佛无比殊胜身。

第二章:

至尊文殊师利赞辞文殊欢喜供云中语功德赞。
万道阳光摧发藏红花， 犹如其影显现明镜上。
庄严美丽身容如彩虹， 妙音请赐语自在成就。
充满十方世界之声声韵种类品味难计量，
适应一切众生心情感化之力超越创世神，
您的声言语音声响响彻寰宇延续到世末，
悦耳语声谁若能闻闻者摆脱病老死之苦。
语言温柔和蔼合心意， 准确无病显明极悦耳，
受益雄辩谦逊生意乐， 浅显和顺爱听不生硬，
能使身心满意得快乐， 息烦增加知识获正见，
通俗生乐且感大欢喜， 获得种智以及一切智，
合理连贯决无重复语， 犹如狮象雷声天龙鸣，
食香频加鸟与梵天音， 人首鸟与帝释天之声，
鼔声不重不轻合众耳， 词句语意完整无缺漏，
不惧不软畅快意周到， 合乎逻辑表达极圆满，
感官具适无错无变故， 无作传闻可度一切众，
破除三毒消灭众魔障， 获得一切种智无上果。
上述六十四种语功德， 一语之中也能全体现，
遍布虚空直达其边缘， 一切有缘众生闻生喜。
那声对于近处闻者不噪远处闻者也无低弱感，
如镜随着外境变色无量众生各个随其自身语，
顶髻眉间以及喉舌身体各个部位均生有声语，
能使众生熄灭邪思此事如若天发梵音方能比。
宛如系着闪电红腰带， 乌云之中发出雷鸣声，
文殊语赞功德使我等， 耳边不离您的美妙声。
妙语甘露流进耳根时， 摄持有缘之众破邪见，
语词完美能使众望归， 讲辩著述样样俱完美。
获得不同众生诸语种， 无阻无碍绝妙四胜解，
决断一切众生众疑惑， 启发心智成为佼佼者。
永远绝不违背救主您， 所赐予的一切善教诲，
一心敬重奉行勤修持， 迅速获得语自在成就。

第三章:

至尊文殊师利赞辞文殊欢喜供云中意功德赞。
红珊瑚与黄金混合色， 色美真知明见一切事，
智慧之王众生之依怙， 怙主请您赐予大智慧。
沉醉物执昏迷不醒分辨是非智灯灭，
恨毒烦恼鼻管为器毁坏一切善德林，
俗事钩索牵引其心追逐名利之母象，
放逸林中随意奔走难驯心志如雄象。
受持正念绳索缚其足， 理性正见作为驯象钩，
将其引入亿万圣菩萨， 所称赞的真理缘起道。
为此孜孜不倦苦用功， 无量劫年反复行修持，
运用如幻金刚禅利器， 荡平边见山丘不留痕。
再次陈设无上供云海， 供奉无量数佛生喜悦，
清净喉咙发出梵天声， 异口同声所说胜教义。
消除世事百病甘露食， 长期食用经历极难行，
佛子伟大行程至终点， 行道智慧体力旺盛时，
一切贪执永远难折服， 摧破倒错诸惑无阻碍，
一切禅定之中禅定王 ， 具有金刚之称三昧耶，
您已获得现证用其力， 犹如幻变外境诸景象。
真切如梦现明意识心， 一切感受俱如虚空境。
故如毁坏根茎之树木， 您已铲除一切执着因。
因此有生之年救主您， 怎会脱离法性身境界。
虽然救主您住法性空境刹那不动摇，
一切事物显现眼前犹如观看镜中影，
如象空中彩虹各色一一分明不混淆，
善知您的知见之中一刹那间全显现。
施舍结果富饶非贫穷， 吝啬结果是贫非富饶。
此类因缘真理您全知， 因此您是宣说真理王。
无始以来轮回诸众生， 善恶业报来龙与去脉，
对其一一明了无差错， 因此您的口中无虚语。
处于贪爱心志向嗔恨， 与此相反之类众心情，
均能明察因此您所做， 没有一件与众无益事。
十八界的性能分类等， 一切对您没有未知数，
因此您在度化众生时， 掌握时机无过无不及。
飘浮世海之众信根等， 诸根锐钝分别及无根，
明察无误因此您对于， 说法方便对机极善巧。
人天道与终极之乐道， 恶道等处进出之途径，
对其了若指掌因此上， 您是众生贤良善知识。
禅定无色等至狮奋迅， 逾越等等一切三昧耶，
出入定之方法俱通达， 因此到达等至海彼岸。
无始世中相互为亲友， 自他生平经历诸事绩，
刹那之间回忆极明了， 您能明察前事众因缘。
何人何时何地要往生， 善恶因缘造化事如何，
往生何道结局全知晓， 您能准确预见未来事。
何为漏尽息烦涅槃境， 由此能使漏尽八圣道，
对此获得无障现观眼， 因此您是真正救世者。
如此知处非处业果如何志趣与界别，
根之优劣道之趋向烦恼觉悟等宿命，
生死漏尽等至之类智力通达无障碍，
没有一事超出您的智力所及之范围。
流转世间之众无始来， 为了利己损害其他众，
对此费尽心计苦追求， 误入歧途劳累结苦果。
有的虽然不损害他人， 为了自己日夜不停止，
勤奋努力修持解脱道， 也是背离正道不明智。
故您选择诸佛唯一道， 救护一切众生如慈母，
英勇佛子上阵之坚甲， 慈悲善道长期去修行。
虽在梦中也不愿受苦， 追求幸福快乐不知足，
对此众生心情都一样， 无视他人苦乐是大错。
具仁慈者您悟此道理， 坚持自他平等菩提心，
自始至终修持不松懈， 一切众生放在您心中。
贪爱自乐正道之路障， 助人为乐一切功德源，
因您自他利害相交换， 持之以恒视众如自己。
如此慈悲母亲所养育， 体能发育完美薄伽梵，
虽已种种功德修圆满， 怎会向往寂灭涅槃乐？
犹如大鹏飞翔在天空， 不住空中也不落在地，
赞颂不住世寂意功德， 愿我不离妙音悲智心。
破除空有二边之正见， 视众如爱子的大悲心，
但愿立可生在我心中， 将众有情引入无上乘。
闻法义语不忘记忆力， 所问能答能言善辩才，
求得速成对于法财食， 贫穷之众开设法盛宴。
对于种种心理与需求， 虽无分别各个能满足，
愿以文殊奇妙意功德， 使我完美犹如中秋月。
十方世界无量佛祖异口同声常称赞，
功德美誉遍布三界号称文殊师利尊，
一颗诚心略颂其德其名称为云海赞，
奉诵此赞但愿获得文殊入心妙成就。

文殊赞 (略)

敬礼孺童相文殊师利菩萨摩诃萨
谁之智慧　离二障云　犹如净日极明朗
所有诸义　如实观故　胸间执持般若函
诸有于此　生死牢狱　无明暗覆苦所逼
众生海中　悲同一子　具足六十韵音语
如大雷震　烦恼睡起　业之铁索为解脱
无明暗除　苦之苗芽　尽皆为断挥宝剑
从本清净　究竟十地　功德身圆　佛子最胜体
百一十二　相好庄严　除我心暗　敬礼妙吉祥
(礼赞毕)

(赞颂)

显现妙龄少年身
具有智慧明灯体
消除三界诸愚暗
至尊文殊我顶礼
(如是赞颂)

(持咒)

心间黄色六股金轮。金轮之上有月轮，金轮中心种子“底”字，每股各有咒字。金轮扁圆增智慧陀罗尼围绕。金轮放出光芒，消除自他无明，光明回摄世间与涅槃之智慧溶入自身。

(先念增智慧陀罗尼，然后念根本咒)

纳摩曼珠师利耶、古玛啦、布达亚，菩提萨陀亚，摩诃萨陀亚，摩诃迦卢尼迦耶,
达亚它，嗡、阿惹泽、比惹泽，秀迭、比秀迭，秀达呀，比秀达呀、阿玛类、比玛类，尼尔玛类、嚓亚瓦类、汝汝杂类，吽吽吽、呸呸呸、梭哈。
(廿一遍)

和

文殊菩萨心咒：嗡、阿喏巴杂纳、帝
（闭关主要咒语-念越多越好，接着一口气持诵 108 遍 ”帝“ 字）

嗡阿吽
(三遍加持朵玛)

(供朵玛)

嗡 萨尔哇 达他噶他 阿利呀 曼珠师利 萨巴利哇尔啦 伊档 吧陵他 喀喀 喀唏喀唏
(三遍)

(供养)

嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 阿尔甘 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 巴档 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 布别 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 杜别 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 阿洛给 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 甘爹 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 尼维爹 巴蒂扎耶 梭哈
嗡 萨尔哇 达他噶他 阿利呀 曼殊室利 萨巴利哇啦 夏布达 巴蒂扎耶 梭哈
(如是供养)

(赞颂)

显现妙龄少年身
具有智慧明灯体
消除三界诸愚暗
至尊文殊我顶礼
(如是赞颂)

迎请多杰雄登及诸眷属

(此为每天尾段坛念诵之-若不念可直接念诵百字明)

(召请-焚和合香)

吽
自观本尊之面前
红黑火风扰动中
可畏威严大狮子
踏伏敌障日莲上
护教最上心摩尼
嘉钦多杰雄登尊
出家僧装严于身
头戴金色圆顶帽
手执弯刀怨敌心
于行者显欢喜相
超度敌障暴怒态
仆役喀切玛波等
眷众海会悉围绕
从自心间放光明
自性界与依止处
各各所住宫殿中
迎请诸位智慧尊
誓智剎那成无别

吽
三门至极恭敬而顶礼
外内受用血肉食荟供
美酒汉茶酥饼乳酪等
陈设意变充满虚空献

誓物酬物依物随顺物
外内秘密观赏熏烟供
充满虚空奉献主眷众
愿酬心誓衰败悉还净

我等意乐加行诸过失
一切违逆护法心意者
至心忏除速疾令清净
如母于子悲愍作摄受

大天尊前至心劝请者
善慧胜者宗派令宏扬
吉祥上师寿命权威增
诸僧伽众讲修悉增长

如同身味不离于我身
违缘中断一切无余灭
顺缘所求如意皆成办
防护照看任何时勿怠

别于心中系念所求事
如我思念速疾得成办
四种事业利速无滞碍
神力现前显现时已至

阐明因果不虚时已至
昭雪受陷无辜时已至
救怙弱小无依时已至
如子守护具法时已至

总之从今乃至菩提藏
尊为师天护法普集身
昼三监护夜三巡视者
防护事业任何时勿怠
(迎请毕)

(金酒供养)

嗡阿吽
(三遍加持金酒)

吽
降澍二利善会雨上师
善赐胜共悉地本尊前
奉献施乐甘露之饮品
受已心愿速疾任运成

三处勇士空行一切众
大力护教具誓大海前
奉献施乐甘露之饮品
受已心愿速疾任运成

特别超出世间大护法
势力厉速多杰雄登前
奉献施乐甘露之饮品
受已心愿速疾任运成
(越多越好，观想业障消除为止)

息增怀诛无边诸事业
无碍能赐变化五部前
奉献施乐甘露之饮品
受已心愿速疾任运成

美丽九妃领导八比丘
作业威猛十勇士等前
奉献施乐甘露之饮品
受已心愿速疾任运成

特守如来教法守护主
金甲衣护法及诸眷属
愿将圆满金酒供养汝
祈求永远守护不舍离
(3x)

严厉仆役能夺破誓命
最极暴怒喀切玛波前
奉献施乐甘露之饮品
受已心愿速疾任运成

其它无量变化之变化
听令天魔动摇三千界
奉献施乐甘露之饮品
受已心愿速疾任运成

如是供养事业劝请力
四种事业昼夜六时中
剎那不怠请如父于子
恒常护佑恒常摄受之

听令傲慢会众请忆念
持律主前承诺严厉誓
凡我所托此等诸事业
当下速疾成办请勿怠
(金酒供毕)

嗡 班杂维格　毗札那　娑哈
(108遍或更多)

(百字明)

嗡。班杂萨埵萨玛雅，嘛努巴拉雅。
班杂萨埵 底诺巴、底叉知桌美巴哇。
苏埵卡哟美巴哇。苏波卡哟美巴哇。
阿努然埵美巴哇。萨哇斯德玛美扎雅叉、萨哇嘎嘛色匝美、
则当鞋央革热吽、哈哈哈哈货、班嘎哇纳、萨哇达他嘎达、
班杂嘛麦母杂、班杂巴哇、嘛哈萨玛雅。萨埵啊。吽。呸
(持诵百字明，加持念诵坚固)

舌根观想“底”字。“底”字头直进入中脉。以一口气念“底”字百遍，念诵时，观想自身化为“底”字：

(回向)

愿我以此善根力
速疾成就妙吉祥
一切众生尽无欲
众生安置文殊地

(吉祥颂)

願晝吉祥夜吉祥
晝夜六時恆吉祥
一切時中吉祥者
願諸三寶哀攝受
(如是作回向)

(圆满回向)

如宝珍贵菩提心
未生出者愿生出
已生出之菩提愿
祈不退转倍增长

如宝珍贵妙空性
未生出者愿生出
已生出之空性见
祈不退转倍增长

愿以此修与一切功德
利益所有众生助法弘
显明至尊善慧名称师
所示佛法心要诸圣教

惟愿世世不离真上师
惟愿随时享有盛正法
并于地道功德圆满后
迅速证得金刚持果位

愿我承此善根力
速疾成就上师佛
一切众生尽无余
悉令安置师佛地

愿于弘王宗喀巴
法王正法理则际
止息障碍之征兆
一切顺缘悉圆满

我及他人之三世
依止相属二资已
祈愿善慧名称佛
教法永住盛增长

愿昼吉祥夜吉祥
昼夜六时恒吉祥
一切是中皆吉祥
唯愿三宝常慑受

(上师长寿祈祷文)

至尊上师身寿永稳固
妙善法业普及遍十方
善慧教法炬光照三域
众生未尽祈请恒常住

(至尊达赖喇嘛长寿文)
雪山绵延环绕的净土
一切利乐事业之缘源
丹增嘉措慈悲观世音
愿其足莲恒久驻百劫
（如是回向诵吉祥文）

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