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Commentary on Manjushri that Dispels the Darkness of Ignorance From the cycle Chik She Kun Drol

The Sadhana: The title of this practice is Manjushri that dispels the darkness of ignorance. Every practice can be divided into four parts: First is taking refuge, the second is generating bodhicitta, third is the main part and fourth is the conclusion that is dedication. Taking refuge: The first two lines in the practice are going for refuge. It says Namo! "Namo" means I make prostrations, so you pay homage. Next, you make prostration to Manjushri, who embodies the three jewels - the Buddha, the Dharma and the Sangha. You take refuge perpetually, continuously through all the times. Generating bodhicitta: Next line is generating bodhicitta. The meaning of what you say is: "For the sake of all living beings I will accomplish the practice of the Victorious One," that is Manjushri. The visualization that goes with it is that in front of you in the sky you imagine Manjushri. He is surrounded by all the Buddhas and Bodhisattvas. The Buddhas and Bodhisattvas then dissolve into light; you can image they dissolve into Manjushri and then they dissolve into you. This gives you the ability to visualize your body as the deity and rest in samadhi. Speech is the mantra, the body is Manjushri and mind is samadhi of Manjushri. This is the explanation of going for refuge and generating bodhicitta. Visualization of Manjushri: Now we are coming into main section of the text that includes mantra repetition. On the top of blue lion from the letter PAM comes a lotus. On top of that appears a white letter AH from which comes the moon disk. From the letter DRAM comes the disk of a sun. On top of that is one's own consciousness in the form of a letter DHIH. The color of the letter is as color of Manjushri golden orange. From letter DHIH infinite immeasurable light rays radiate and clear away darkness and ignorance measureless number of sentient beings. The lights dissolve back into the letter DHIH and it transforms into you as Manjushri. His body is a saffron color and brilliant light rays radiate like innumerable suns. He is 16 year old, in full bloom of youth. He has one face and two hands. His hands are holding the stands of utpala flowers at his heart in the mudra of teaching dharma. The utpala lotus is fully opened flower. On these utpala flowers that lay on his shoulders in his right hand is a sword of wisdom and it is marked with letter DHIH. The left hand holds a volume of Prajnaparamita sutras, the perfection of wisdom. He is residing in a very gracious pose with a peaceful smile. His hair is black and divided into parts. One part is bended on the top of his head. The text says the hair is tide with red ribbon but it is probably saffron color. On the top of his hair that is bend is a wish-fulfilling jewel, the king's most royal jewel. The other two parts of his hair are not bound on the top of his head but fall down in front of his shoulders and the last two fall behind on his back. He is adorned with many beautiful silks and jewels. In your heart you visualize the syllable DRUM. This syllable then transforms into a wheel with four spokes. The spokes on the wheel go in the four directions. In the middle of the spokes is a sword. The sword looks just like the one on the lotus. The size of the sword in the heart is four fingers. Set around of the wheel is the mantra. The mantra is set up going counterclockwise. So when it turns it goes clockwise. Visualisation of Sarasvati (Yang Chenma). In front of you visualize a lotus flower and a moon disk from a blue letter HRIH. From that lights radiates to all directions. These lights as radiate clear away an ignorance of all sentient beings and when they came back the letter is transformed into a sword. That sword is marked by blue HRIH and is just like a sword of Manjushri. Instead if DHIH letter Manjushri you have HRIH letter that is Yang Chenma. Then it transforms into blue Sarasvati. She is standing in front facing you as Manjushri. Her hands are in the same teaching mudra as Manjushri, she is holding two utpala flowers open wide. In her right hand is a sword standing and in her left a volume of Prajnamaramita sutras. Both of them,

Manjushri and Sarasvati, are adorned with multiple beautiful silks and jewels. In the heart of Sarasvati is a four-petalled lotus (four-spoked wheel in Manjushri's heart), in the middle of that is four fingers white sword. It has the letter HRIH just above the handle on the sword. (Manjushri has DHIH). In female deity you set up the mantra clockwise, so when it turns it goes counterclockwise. Light radiates out from your heart and you invite the wisdom deities to come. They are coming in two forms. One form is as Manjushri and the other is as Sarasvati. Wisdom deities dissolve into the respective forms; those in the form of Manjushri dissolve into you as Manjushri and those in the form of Sarasvati dissolve into Sarasvati visualizing in front of you. Then from your heart as Manjushri lights radiate and gather all the wisdom of the Buddhas, Bodhisattvas, Panditas (scholars) and also gather the wisdom of the Shravakas, Pratyekabuddhas and all ordinary sentient beings. In other words it gathers the wisdom of the Universe in the condensed form of light. That light dissolves into you through the crown of your head. All the teachings of the three baskets (Tripitaka) - Vinaya, the sutras and Abhidharma and the four classes of Tantra - the Kriya, Carya, Yoga and Anuttara Yoga teachings are gathered together and dissolve into your throat. The courtesans of the sun and moon and all the jewels and the core elements, the earth, water, fire and air are gathered together and dissolve into your heart. So there are three types of blessing that are coming to you: the body, the speech and the mind. Then you recite the mantra as much as you can. While you recite the mantra every once in a while you take a brake in focusing on the mantra. You focus on the sword in your heart, you might focus on the mantras that turns clockwise or counterclockwise (in your heart or the heart of Sarasvati) or you can shift the focus onto yourself as Manjushri. Visualizing that way you refresh your practice. Making offerings: The next section is making offerings both to Manjushri and Sarasvati. You as Manjushri emanate all kinds of offering Goddesses that fill the whole sky. The offering goddesses bring the offerings to two deities. They offer the seven outer enjoyments (offerings): three kinds of water (water for drinking, washing, perfumed), flowers, incense, light and a beautiful sound. Next are sense offerings: squeezing objects that appease sense faculties like smell, delicious taste and so on. Next are the seven royal emblems that are the queen, the minister, the supreme horse, the supreme elephant, the general, the wheel and the jewel. Eight auspicious substances that is the mirror, the white sesame seed, the durwa (sometimes it is called kusha) grass (it is the grass the Buddha sat on when he become enlightened, it is very unusual grass with joints, little bit like bamboo), fruit, medicine (elephant brain, it is a special substance, not all the elephants have it), vermilion (brilliant red) powder, yogurt, a white conch shell. Finally there are eight auspicious symbols: umbrella, golden fishes, vase, lotus, right turning conch shell, eternal knot, victory banner, and wheel. You imagine the infinite amount of offerings that offering goddesses bringing to Manjushri and Sarasvati. Request: Next comes the request to Manjushri and Sarasvati. You request that Manjushri grants you the wisdom that knows without hindrance: the Buddhas words and all the commentaries on them. Next you praise to Manjushri and Sarasavati. Dedication The last you do the dedication that is not in this practice but you can add one from Chenrezig practice. The benefit of the practice is explained at the end of the sadhana.

Commentary given by ven. Bardor Tulku Rinpoche in March,2005 Translation by Michel Martin