Yu.N. Roerich

Manjushri is the name given to the great Buddha and bodhisattva of wisdom. In turn, wisdom in Buddhist teachings refers to mastery over oneself, one’s entire being, aura, and affairs entrusted to the care of people. It is wisdom that is most revered in Buddhism, as a virtue, and is called the “Mother of all Buddhas.”

Manjushri mantra is a charge of wisdom and positive energy. It is about her that will be discussed in this article, as well as about who Manjushri is.

Manjushri

“The Messenger of Liberation” - this is exactly how Buddhists see Manjushri, who is also revered as the patron of the arts and sciences, an orator, patron and protector of astrologers. For example, Buddhist writers, before starting to write a book or poem, first turn to this God for help or begin creation with a prayer in his honor.

Buddhists ask Manjushri to grant them mental abilities, wisdom, mastery of learning, the ability to interpret sacred texts, eloquence and good memory. He is the patron of literature, consciously using the Word as an instrument for liberation in the form of a sharp sword that conquers and dispels ignorance. A simple person can ask Manjushri for enlightenment.

Manjushri is considered a bodhisattva who achieved the enlightenment of a Buddha in another universe, many eons ago becoming a fully enlightened Buddha. Buddhist teachings claim that Manjushri sympathized with the Chinese people who lived far from India, where the incarnation of Lord Gautama once took place. As a result, he promised himself to help the Chinese and created his own “Pure Land,” called the Five Mountains Paradise, which was located in northern China. The “Pure Land” was the name given to the spiritual kingdom ruled by the Buddhas and created by them for their disciples. This is where the best training took place.

Some texts say that Manjushri had a “Pure Land” in another universe in which he could manifest as the perfect Buddha that he actually is. His earthly “Pure Land” became a favorite place of Tibetan, Mongolian, and Chinese Buddhists; Manjushri's followers make constant pilgrimages to these places, where they hope to see their teacher and idol at least for one moment.

However, only those people who have pure hearts and vision can see it. But even under these conditions, it still requires a certain skill to recognize Manjushri, since he often appears before people in the guise of an orphan or a poor person. Those who, due to their own karma, cannot see Manjushri with their own eyes, often see him in a dream, for example, outside of their physical body.

In Sanskrit, the name Manjushri means "calm bliss". Tibetan artists often depict Manjushri with Gautama Buddha and Maitreya, with the former representing the wisdom of the bodhisattva ideal and Maitreya representing compassion, together representing the two sides of the bodhisattva's path.

Mantras

Manjushri has several mantras. Here they are:

OM ARA PA TZA NADI. Used to develop memory, wisdom, understanding of mantras and prayers.

OM VAGI SHORI MUM. Increases the effectiveness of communication, praises speech - “Glory to the God of Speech.”

GATE GATE PARA-GATE PARA-SAM-GATE BODY SVAHA. With this mantra you can invoke the wisdom that is hidden in the sacred texts.

The mystery of correct reading of the mantra

A mantra in Eastern philosophy is not a simple set of sounds or syllables. This is not a song or a poem. This is a vibrational sound message from the Universe, giving a certain sign. Depending on the semantic meaning with which you send your message, there will be an expected response. If something is not going well in life, or a streak of failure has begun, it’s time to turn to the wisdom of the ancients. Any failure or problem forces us to concentrate on it. As a result, it turns out that we cherish negative emotions, unable to tear ourselves away from them, because we think that we are looking for a way out of the situation. But as a result, we attract even more negative energy to ourselves. The circle closes and the situation only gets worse. What do mantras have to do with it, you say? They have enormous power, but, most importantly, you need to understand how to read mantras correctly.

Types of mantras

There are several interpretations of the translation of “mantra” from Sanskrit. Some of them are: tool of the mind, liberation of thought or reasoning. In any case, reading it involves freeing the mind from worldly vanity and negative energy. By merging with the deity you are addressing, you free your subconscious from the causes of your problems and thoughts about them. In this way, all the negative influence of your thoughts is erased. And only then, like on a blank sheet of paper, a new future appears that you can realize. It’s simple, if you want to build something new, remove the old one.

Rules for reading mantras

The desire you put into reading can be directed to various areas of your life. This includes a way out of poverty, improved health, career growth, and a change in family status. There are mantras aimed at improving overall well-being. The reading rules will largely depend on what you want to achieve. If mantras have planetary significance, there are special ways to read them. In order to carry out the ritual correctly, you need to clearly define your understanding of your desires. It must be clearly formulated in your mind. Try to visualize it. By the way, the method of visualization, which is very popular in psychology, also came to us from the east. It is an integral part of yoga.

Rules for reading mantras

1. You must understand which deity you are addressing, since the mantra involves penetration into this image. If we are talking about celestial bodies, you should see an object of light, or imagine its glow, trying to let the rays penetrate you.
2. The tempo of the sound should be calm, measured, the sound volume can be quiet, at the level of a whisper, loudly, and silent. It is believed that only initiates can read mantras mentally. If it is read during meditation, it is usually in a full voice. You must understand that in our time of global busyness, sometimes you have to read mantras even in public transport. If such reading enlightens you and helps you relax your mind and consciousness, practice this option as well. True, it will only allow you to relieve aggression, dissatisfaction, and tune in to a positive attitude towards life. It is unlikely that you will achieve greater results.
3. The sound can only be interrupted by a short change of inhalation and exhalation. Try to put emphasis on the last syllable.
4. Create vibration as you exhale and inhale. Close your lips completely, as if stretching them with a tube. Each syllable should sound clear and consistent.
5. Read the mantra regularly. With occasional reading, you will not be able to achieve the desired result.
6. Do not forget that the goal of your work is to change the state of consciousness, or, more correctly, to release the subconscious. During the execution process, a state of peace and detachment must be achieved. Mantra is the happiness of liberating the mind and soul. If, while reading, you allow the thoughts that come to take over your consciousness, you are doing wrong. Even very serious and significant thoughts should be driven out of your head. Just relaxation and concentration.
7. If you read the mantra in inappropriate conditions, or do not have the opportunity to count the number of repetitions, do this for 15–20 minutes. Provided that it is read more to calm your emotions, it is possible to read it any number of times in multiples of 9. When reading occurs during meditation, do it at least 108 times. If you have a rosary on hand, count the number by sorting the seeds. In no case should you step over the “measure” - the largest bead. It is believed that the rotation or counting of the bones is the rotation of the wheel of “Samsara”, or rebirth. Thus, in Buddhism and Judaism, reincarnation is defined. Therefore, having reached the “measure”, go back.

These are the most general rules, but there are some nuances associated with reading special mantras.

Special mantras

When reading a mantra directed towards a night luminary, you should turn towards it. If it's cloudy and you can't see the moon, imagine a full moon. As you stretch your hands toward the light, try to convince yourself that the rays of light are penetrating through your fingertips, penetrating deeper and deeper. After some time, you are completely filled with light, which breaks through the physical shell and envelops you in an aura. It is advisable to recite the mantra outside so that your feet touch the ground. Thus, the light energy will remain with you, and the dark energy will be consigned to the ground. There are many lunar mantras. They all read differently. Some only on the full moon, and some every night. It all depends on the choice.

Mantras are often read while performing asanas. For example, such solar messages.

OM MITRAYA NAMAHA

is read in the pranmanasana pose, giving oneself completely to the greeting of the Sun.

OM RAVAYE NAMAHA

we stretch ourselves towards the shining luminary in the hasta uttanasana asana.

OM BHANAVE NAMAHA

Turning your face towards the radiance of the luminary, we take the pose of Ashva Sanchalanasana and read the mantra.

OM HIRANYA GARBHAYA NAMAHA

The golden egg mantra is read in the bhujangasana pose.

OM MARICHAYE NAMAHA

prayer for illumination of the rays of the luminary, read in parvatasana.

By taking an asana and reading a mantra in it, you simultaneously improve your physical and subtle body. Just as asana is the yoga of the sheath, so mantra is the yoga of the soul.

Where to start reading the mantra

If you are just starting practice, in order to understand how to read mantras correctly, start with simple syllables. JSC UM. In this case, the longest sound should be M. First read it as you exhale, but then as you inhale. To do this, imagine that you are drawing in clear and clean air. Then alternate reading while exhaling and inhaling. Practice the correct execution and only then move on to more complex mantras. With the same reading, you should begin the practice of silent, mental performance. The most difficult thing in this case is to achieve mental vibration. When you hear the sound of your voice, it is much easier to release the vibrational sound. The guideline for the correctness of mental execution will be the feeling of rustling.

At the very beginning of the practice of meditation and mantra reading, it is better not to overload yourself, and perform the reading from a minimum number of times. Let this be from 9 to 18 times.

Next, start any meditation by reading the AUM mantra 3 times. It is advisable, therefore, to finish reading. At the beginning of your path to enlightenment, try reading mantras before bed. At this moment it is easiest to relax. In addition, when falling asleep, it is advisable to clear your consciousness of all the negative energy that has accumulated throughout the day and tune in to the positive of the next day.

One day Manjushri was standing in front of the gate when the Buddha called to him: “Manjushri, Manjushri, why don’t you come in?”

I don't see anything on this side of the gate. Why should I come in? - answered Manjushri.

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His father prepared him for a grandiose career and tried to do everything to hide from Siddhartha the sorrows of the world on the other side of the palace walls. But one day the prince left the palace and for the first time...

Yamantaka (Sanskrit Yamāntaka, Tib. gshin rje gshed, lit. “Crushing the Lord of Death”, “Destroying the Ruler of Death”, “Destroying Yama”) is a yidam and dharmapala in Vajrayana Buddhism. His other famous name is Vajrabhairava (Skt.

Vajrabhairava, Tib. rdo rje "jigs byed, or simply "jigs byed - Bhairava, lit. "Terrifying"). Yamantaka is believed to be the wrathful manifestation of Bodhisattva Manjushri.

In the root Bhairava Tantra, Manjushri takes the form of Yamantaka to defeat Yama...

Gautama Buddha (560 - 480 BC), according to the most ancient texts, announced to the world a sacred teaching designed to lead people along the path of moral improvement and lead some of them to liberation from the cycle of births and deaths, the cessation of the series of rebirths, changes in forms of existence, endlessly repeating itself from beginningless times.

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In the meditative practice associated with Manjushri, the sword is represented as a spiritual weapon that destroys our bad karma: kleshas, ​​obstacles, illnesses, passions. The sword on the lotus is a symbol of the method...

Kalachakra (Sanskrit Kalakakra, Tib. Dungkor, lit. "Wheel of Time") - the deity of meditation, yidam of the Kalachakra Tantra. The tantra text says that the teachings of Kalachakra were first preached by Shakyamuni Buddha. Kalachakra Tantra is classified as the highest yoga tantra (anuttara yoga tantra).

"Since these teachings were transmitted by the secret manifestation of the Buddha, to those who were in the mystical state of purified karma and perception, it does not matter much whether the tantra was expounded during the lifetime of the historical...

Manjushri (Manjughosa) is a bodhisattva of wisdom, according to the Diamond Way or Vajrayana, the 13th Buddha out of 1000 Buddhas that will manifest in our world, the future Buddha.

There are several texts about Manjushri Bodhisattva that I would like you to see and read.

Arya Manjushri nama samgiti (Enumeration of the names of Manjushri) is the text with which the Ganjur section of tantra begins and is called the center of all tantric instructions. It was recited by heart daily by many hierarchs and practitioners of Tibetan Buddhism.

“In the area where one person lived, there lived four cannibal rakshasis. One of them once came to his house and said that it was his turn to eat him, and ordered him to be at home tomorrow when they arrived.

That man decided to flee and ran away from home. On his way he came across one cave, and there he decided to hide. In the cave, he found someone’s skull with teeth, put it in front of him and sat down, thinking of waiting out the trouble.

The cannibals, having tracked him down, entered the cave, but as soon as they noticed the skull, they immediately began to rush from side to side, and eventually fell to the ground. Soon they woke up and started running from there at breakneck speed.

The man followed them. “What do you need? We’ll give everything,” they told him. “Why did you run away?” - he asked. “So on every tooth of your skull there sit many fierce deities with menacing faces!

From now on, we will carry out all your orders,” they swore to him. Then that man went to one soothsayer and, showing him the skull, asked about the reasons for their behavior. He replied that this skull once belonged to a man who read the Manjushri-namasamgiti, performed the contemplation of Manjushri, and eventually achieved Buddhahood. “And you, if you contemplate like him, you will also meet Manjushri,” he said.”

“Once upon a time there lived one lama, who had the habit of reciting by heart the “Name of Saint Manjushri” on the way to the temple for morning hural - leaving the house, he began his recitation, and read at such a speed that just by the time he entered the doors of the temple, he was reciting was ending. One day this lama quarreled with a shaman, and he sent a curse on him. And then one day the lama, as usual, went to the temple in the morning, reading the “Tale of Names,” but, approaching the doors of the temple and stretching out his hand to enter, he hesitated, suddenly realizing that the text he was reading was not finished yet. Then he took his hand away from the door, clapped his palms... - and woke up from sleep a step away from the edge of a steep cliff, where the somnambulistic spells of the shaman had led him.”

I bow to the root teacher - Sumatikirti, the first Buddha - the Sweet Voiced One!

Before the Chain of Morocco and the face
Emptiness, in front of the Diamond body,
Before the co-born irrevocable
Passion of the greatest bliss,
Before what is in the faceless void
Visibly manifested in the gross body,
Before the Leader of the Mighty and the Lord
Everyone who has speech, now
I prostrate reverently.
Before everything victorious -
To the highest and holy Manjushri,
To those who conquer the rebellious -
Before the blessed Yamantaka,
To those who have clarified the good path -
Before the lamp of Sumatikirti,
Before the feet of this indivisible
I bow my head to the Trinity.
Before countless, like drops of the Ganges

The sages of India and Tibet,

That the mind's dungeon was illuminated

I will dawn the Highest Teaching,

We became akin to goodness and virtue -

I bow to them a hundred times.

According to the triple meaning

Spoken by the Lord of the Sages

Moroka Networks of Great Tantra

And Uma explains the order

I am starting this essay.

The meaning of higher tantra is not easy to comprehend

Even perfect, like makara,

Which reptile is the best?
Where am I, the turtle from the well?

And to the ordinary ignoramus,

Take at least hope for this?

But sticky fluff flies from the trees

A breath of hurricane wind.

Ignorance disappears

By the power of perfect Teaching,

What good friends announce

Directing the mind; and I'll go

Although weak in mind, he follows the trail of the best.

So that the teachings of Sumatikirti

Hundreds of petals drink nectar

To those who were born in this difficult age,

Your mind by studying this

Expanding, a waterfall of words

I praise this one in every possible way.

Though the deep path of the stage

Immense and boundless,

But, so that in the teaching of the Secret Mantra

Faith did not fall into error,

That's what you mean, Teachings of the Lord,

Speeches continue in continuity,

Grant me permission!

Collection of names of Noble Manchushri

In Sanskrit: Arya Manchushri Nama Samgiti

1. Then the glorious Vajrapani, the supreme tamer of the difficult to tame, the victorious hero of the three worlds, the powerful lord of lightning, the lord of the secret,

(2) with eyes like blossoming white lotuses, a face like a blossoming padma, shaking the best vajra in his hand,

(3) together with the countless Vajrapanis, who are fierce Viras, tamers of the difficult to tame, terrifying and heroic in appearance,

(4) with vajras in his hands sparkling at the ends, best in fulfilling the goals of wanderers, with great compassion, wisdom and skillful means,

(5) having a happy, joyful and pleasant disposition, but in a violent and threatening manner, guardians of the awakening activity of the Buddhas, with their bodies bowed in obeisance,

(6) together with them he prostrated himself before the protector, Anutara-samyak-sambuddha, Bhagavan, Tathagata, and, standing with folded palms, addressed him with these words:

7. “O Lord, in order to fulfill my goal by your compassion for me, may I achieve the state of having achieved awakening from the network of illusions, (8) in order to fulfill the goals of the wanderers who are mired in the swamp of unconsciousness with a mind filled with obscurations, so that they achieve the highest fruit,

(9) I ask you, O Samyaksam Buddha, Bhagavan, Teacher, Teacher of wanderers, connoisseur of the reality of the great samaya, the highest connoisseur of abilities and dispositions, to tell

(10) about Manjusri, the being of deep awareness, the self-born, the Embodied Knowledge, the Jnanakaya of Bhagavan, the Lord of speech, the great firmament, -

(11) A collection of his names, deep meaning, wide meaning, with great meaning, incomparable and unsurpassed in peace, good in the beginning, middle and end,

(12) what was proclaimed by previous Buddhas will be proclaimed by future ones, and which the present fully Enlightened Ones proclaim again and again,

(13) and which, extolled in the Mayajala Mahatantra, is majestically recited by countless awakened great vajra holders, holders of the Secret Mantra,

(14) may I, O Guardian, preserve it until my final departure, for I am the holder of the secret teachings of the fully Awakened,

(15) and will preach it to limited beings according to their personal circumstances, in order to dispel their obscurations without a trace and destroy their unconsciousness without a trace.”
16. Having asked with these words, the Lord of Secrets Vajrapani joined his palms and bowed before him,

(17) and then Bhagavan, Samyaksam Buddha Shakyamuni, the highest of the two-legged, sprang from his mouth a beautiful tongue, long and wide,

(18) and revealed a smile that cleanses the three evil vale and illuminates the three worlds, taming the four evil enemies-maras,

(19) and filling the three worlds with a sweet voice, responding to Vajrapani, the majestically powerful Lord of Secrets, said:
20. “Magnificent, O glorious Vajra Holder, I tell you, it is worthy of you, Vajrapani, you who have great compassion for the benefit of wanderers,

(21) and eager to hear from me the Collection of names of the Jnanakaya of deep awareness, Manchushri, whose great goal is to purify and destroy obstacles.

(22) Therefore, O Lord of the secret, what I will tell you is magnificent, magnificent. So listen with a one-pointed mind, O bhagavan!”
23. Then Bhagavan, the Victorious, Shakyamuni, addressed the three families, the complete family of the secret mantra, the mantra-vidyadhara family,

(24) to the family of the world and the supermundane family, the great family illuminating the world, the highest family of Mahamudra, and the great distinguished family,

(25) proclaimed this secret speech, endowed with six mantrarajas and possessing the qualities of the non-arising, non-dual in arising, one with the Lord of speech:

26. A A- I I- U U- E AI O AU AM A: what is located in the heart. O Buddha, the embodied knowledge of all the Buddhas of the three times,

(27) OM, glory to you, O Embodied Knowledge of wisdom, O Cutter of Suffering, Vajra-sharp One! O Lord of Words, Jnanakaya, Arapachana, glory to you!

Fourteen verses on the mahamandala Vajradhatu

28. Thus, Bhagavan Buddha (Manchusri), the anuttara-samyakasam-Buddha, was born from the syllable A: - the highest of all that comes from the syllable A:, the syllable of great significance, the deepest syllable,
29. Inspired, non-arising, uttering no sound, he is the supreme cause of all manifestation, shining from within all speech.
30. His great desire is festival, which preserves the happiness of all beings, his great anger is festival, the enemy of all defilements.
31. His great delusion is a festival that subdues the delusions of the weak-minded, his great rage is a festival, the great enemy of the great rage.
32. His great envy is a celebration that subdues all envy, his great desire is great pleasure, great happiness and great pleasure.
33. Great image and great body, great color and great build, with an exalted name, noblest, with a great vast mandala.
34. Holding the sword of discriminating awareness, with an elephant's tusk for the kleshas, ​​supreme, great-glorified, extremely endowed with great light and splendor.
35. The bearer of the great illusion (mahamaya), he is wise, fulfilling the goal (of the wanderers) in the great illusion. Enjoying the pleasure of the great illusion, he is the conjuror of the great illusions.
36. The Supreme One, being the lord of great giving, unsurpassed in sublime morality, firm in the embrace of great patience, zealous in great zeal.
37. Existing in sublime dhyana and samadhi, bearing a body of great awareness, he is great power, great means, he is inspiration and the ocean of knowledge.
38. Boundless in loving kindness, great merciful and most insightful, with great awareness and great mind, he is great in the means of deep fulfillment.
39. Appearing with great strength and bodily power, very strong and very quickly, using great bodily power and bearing the name of the Great Lord, his zeal is in great strength.
40. The splitter of the huge mountain of existence, being the great Vajra holder, he is indestructible. Being very furious and very terrifying, he inspires fear in the most furious.
41. The highest with the Mahavidyas, he is the protector, the highest with the Mahamantras, he is the guide. Having ascended to Mahayana practice, he is the highest in Mahayana practice.

25 verses about the pure wisdom of Dharmadhatu

42. Being Mahavairocana, he is a Buddha, he is Mahamuni with profound wisdom, and, because he is produced by the great practice of mantras, by nature he is a great practice of mantras.
43. Having acquired the ten perfections, he is the basis for the ten perfections. Being the authenticity of the ten paramitas, he is the practice of the ten paramitas.
44. Being the lord of the ten bhumis, he is the protector installed on the ten bhumis. He himself is pure with ten knowledge, he is a true bearer of ten knowledge.
45. With ten aspects, his meaning is ten related, he is the leader of the sages, the Ten-Powered, the Lord. Fulfilling each and every purpose, he is great, commanding the ten aspects.
46. ​​Beginningless and by nature devoid of confusion, naturally pure and naturally as such, proclaims only as it is and, as he says, so he does, without uttering anything else.
47. Non-dual and proclaiming non-duality, he stands right on the edge of reality. With his lion's roar of selflessness, he scares away the deer - false views.
48. Penetrating everywhere, his path is fruitful, swift as the thought of the Tathagata, he is the winner whose enemies are defeated, the conqueror, the strongest universal ruler.
49. At the head of the hosts, the mentor of the hosts, the lord of the hosts, the leader of the hosts with the help of power, he is the highest with his great enduring strength and excellent practice, unknown to others.
50. Lord of speech, leader of speech, eloquent, he is the master of speech, endless in fluidity, and with true speech he speaks the truth, teaching in the Four Truths.
51. Not turning back and not seeking rebirth, he is like a rhinoceros, the leader of the pratyekabuddhas, having departed in many ways, he is the only cause of mahabhuti.
52. Arhat, bhikkhus, whose impurities have dried up, he has separated from passion, his feelings are subdued. He found peace and fearlessness, becoming cool and transparent.
53. Perfect in wisdom and good behavior, he is sugata, the best adviser of the world. Without the sensations of “I” and “mine,” he established himself in the practice of the two truths.
54. Standing at the very limit of samsara, he rests on the edge, his labors are accomplished. Having rejected separate knowledge, he is the cutting sword of awareness.
55. With the true Teaching, Dharmaraja, the shining one, is unsurpassed in illuminating the world. Lord of the Teaching, Dharmaraja, he instructs on the path to good destiny.
56. His goal is accomplished, his thought is accomplished, he has left the thought. He is detached from speculation, his sphere is indestructible, Dharmadhatu, the highest, imperishable.
57. Possessing merit, accumulated merit, he is knowledge and a great source of knowledge. Having knowledge, knowing the real and the unreal, he has accumulated two accumulations.
58. Eternal, universal ruler, yogi, he is dhyana and its subject, the lord of the discerning. He must be personally realized, truly unshakable, primordial, bearing Trikaya.
59. Buddha, by nature five-bodied, the natural ruler of the five types of knowledge, crowned, whose nature is the five Buddhas; five-eyed and thus maintains disunity.
60. The progenitor of all buddhas, the son of buddhas, the highest and best. Emerging from existence amid awareness, it has no source; its source is Dharma, since it puts an end to existence.
61. His only essence is impenetrable, he himself is a vajra; immediately arising, he is the lord of the world, arising from the sky and self-arising, he is the great flame of knowledge of awareness.
62. Vairocana, great luminary, light of knowledge, torch; illuminating the world, a torch of knowledge, a radiant light in splendor.
63. Vidyaraja, lord of excellent mantras, mantraraja, fulfiller of a great purpose. Like the sublime firmament, the wonderful firmament, he teaches in all ways, the lord of space.
64. The Supreme One, for he is the bodily presence of all Buddhas; with eyes that bring happiness to the world; diverse, he is a creator, a great sage, revered and glorified.
65. The bearer of the three families, he is the owner of mantras, the bearer of mantras and samayas, the best in carrying the Three Jewels and the supreme teacher in the three vehicles.
66. Being Amoghapasha, he is victorious, being Vajrapasha, he is a great invader, he is Vajrankusha with a great lasso.

"The great being of horror, Vajrabhairava,
67. The king of furies, six-headed and terrible, six-eyed and six-armed and strong, he is a skeleton baring his fangs, a hundred-headed man - Halahala.
68. Yamantaka, king of obstacles, vajros-strong, fear-maker, he is a glorious vajra, with a vajra in the heart, with an illusory vajra and a huge stomach.
69. The Lord with his weapon, whose source is the vajra, with the essence of the vajra he is like the sky, has a unique motionless multitude of tufts of hair, he is moist from the elephant skin he wears.
70. Terrifies by saying “ha-ha” and terrifies by saying “hee-hee”, with a terrible laugh, a great laugh, he is Vajrahasa, a great roar.
71. He is Vajrasattva, Mahasattva, and Vajraraja, with great blessing. Indestructibly cruel, with great pleasure, he performs Vajrahumkara’s “HUM”.
72. Taking a vajra arrow with a weapon, he cuts with a vajra sword. Holding the vishvavajra, the owner of the vajra, with a single vajra, he wins the battle.
73. With eerie eyes shining like vajras, and hair sparkling like vajras; he is Vajravesha, in sublime possession, with a hundred eyes, vajra eyes.
74. The hairs on his body sparkle like vajras, the only body with vajra hair, the origin of his nails is the tips of the vajra; its skin is impenetrable and its essence is vajra.
75. Glorious in wearing the vajra garland and adorned with vajra ornaments, he is a great noise and a terrible laugh “ha-ha”, and the six syllables of noise are like a vajra.
76. Sweet-voiced (Manchzhughosa), with a great roar, he is great in sound, unique in the world. He is sound up to the limits of the sphere of space, and the best of those endowed with sound.

42 verses about knowledge in personal consideration

77. Being suchness, actual selflessness, the limit of reality, and devoid of syllables, he is a calf among those who speak of emptiness, with a roar both deep and loud.
78. Like the shell of the Teaching, he has a great sound, like the gong of the Teaching, he has a great noise, with his placeless nirvana he is the drum of the Teaching in ten directions.
79. Without form and with form, he is the highest with various forms created by thought. Being the greatness in the radiance of all forms, he carries the reflected images in their integrity.
80. Invincible, distinguished, the ruler of the three worlds, a being who has advanced far on the noble path, he crowns the Teaching with great independence.
81. With a body incomparably young in the three worlds, he is the eldest, the old, the ruler of beings. With thirty-two signs (mahapurusha), he is charming and beautiful in the three worlds.
82. Mentor of the qualities and knowledge of the world, with confidence he is the Mentor of the world. He is a protector, a guardian, reliable in the three worlds, a refuge and the highest guardian.
83. His sambhoga is a continuation of space, he is the ocean of knowledge of the Omniscient. It pricks the shell of the egg of ignorance and breaks the web of existence.
84. With the main kleshas completely subdued, he crossed to the other side of the ocean of samsara. Wearing the crown of dedication to knowledge, thanks to this decoration he is Samyaksam-Buddha.
85. Calming the three types of suffering and reducing them all to nothing, he is infinite, having come to the threefold Liberation, free from all veils, he has come to equanimity like space.
86. Pure from the dirt of klesha, he deeply listens to the three times and timelessness, he is the great serpent for all beings, the crown of qualities.
87. Freed from all sediments, he firmly established himself on the path of space, wearing cintamani, he is the highest of all gems, the Lord.
88. He is the spreading tree of (fulfillment of) desires and the best of the great vessels, the benefactor of wanderers, the well-wisher, the loving one.
89. Knowing the skillful and the destructive and knowing the timing, he understands the occasion, and possessing the samaya, he is the ruler. Knowing the inclinations of beings and the right opportunity, he is skilled in threefold deliverance.
90. Possessing qualities, knowing qualities and knowing the Teaching, he is auspicious, arising from auspiciousness. Favorable among the favorable, he is fame and fortune, fame and prosperity.
91. Being a great festival, a great relaxation, a great happiness and a great pleasure, he is auspiciousness, hospitality, prosperity, actual joy, glory and the lord of recognition.
92. Possessing superiority, the best benefactor, the giver of Refuge, he is the highest Refuge. The best among the enemies of great fear, he destroys all fear without a trace.
93. With a bun of hair, with a comb of hair, a shaggy ascetic with tangled locks, he has a shaved head and a crown. Five-faced, with five hair knots, his crown, decorated with flowers, is made of five hair knots.
94. Holding to the great vow of severity, he wears the ascetic herbal headband, his practice is pure and his severe vow is high. Having achieved asceticism with great severity, he performed a ritual bath in order to become the supreme Gautama.
95. Divine Brahmana, knower of Brahmana, he is Brahma who has achieved Brahmanirvana. He is deliverance, liberation, his body is true liberation, he is true deliverance, peace and ultimate blessing.
96. He is nirvana, cessation, peace, well-being, departure and ending. Ceasing pleasure and pain, he is the highest conclusion, the renunciation of the destroyed remains.
97. Unconquered, incomparable, indistinguishable, invisible and unnoticed, it is partless, all-pervading, all-encompassing, but subtle; seed without impurities.
98. Without dirt, without dust, without rust, with depleted deeds, painless, wide-awake, self-awakened, omniscient, omniscient, excellent.
99. Having departed from the conventions of consciousness, he is knowledge, bearing the form of non-duality. Uninvolved in speculation, sudden, he carries out the work of the Buddhas of the three times.
100. Beginningless and endless, he is Buddha, Adibuddha without causal connection. Indestructible with his single eye of knowledge, he is the Embodied Knowledge, the Tathagata.
101. The Lord of speech, the great interpreter, the king of speakers, the leader of speakers, he is the highest, being the most excellent among speakers, the invincible lion of explainers.
102. Visible from all sides, delight itself, with a necklace of splendor, courageous, beloved of Sri, radiant, illuminating, he is light with the splendor of a lamp.
103. Being the best of the great physicians, he is the highest, and as a surgeon he is a skillful one. Like the tree of all kinds of medicines, he is the great enemy of the diseases of the kleshas.
104. Being the tilaka of the three worlds, he is auspicious and glorious, with a mysterious circle of lunar palaces. Extending like the sky in ten directions, it erects the banner of Dharma.
105. Being the widest canopy over the world, he is a mysterious circle of loving kindness and compassion. As Padmanarteshvara, he is glorious, colorful as a gem, a great ruler.
106. Being the exalted king among the Buddhas, he bears the body of all the Buddhas, as the Mahayoga of all the Buddhas, he is the rarest teachings of all the Buddhas.
107. Glorious by the initiation of Vajraratna, he is the lord among all the rulers of the jewels. Being the lord of all lokesvaras, he is the lord of all vajradharas.
108. As the great mind of all buddhas, he is present in the mind of all buddhas. Having the exalted body of all Buddhas, he is Saraswati among all Buddhas.
109. Vajra-like sun, great light, with the indestructible brilliance of the vajra moon, having a great desire for renunciation and other things, he is a sparkling light of all possible shades.
110. Remaining with crossed legs in the posture of a fully awakened one, he preserves the Teaching told by the Buddhas. Emerging from the Buddha's lotus, he is glorious, bearing the jewel of knowledge of the Omniscient.
111. Carrying all kinds of illusions, he is a king, and as the holder of all the spells of the buddhas, he is an exalted one. Vajratikshna with a great sword, he is pure with his great syllable.
112. Whose great sword is the Vajradharma of the Mahayana, cutting off suffering, defeating the victors and, deep as a vajra, with a vajra mind, knows things as they are.
113. He who fulfills all the paramitas wears all the bhumis with ornaments; like the selflessness of pure Dharma, the light from his heart is from the moon of Prajnaparamita.
114. With the great preservation of Mayajala, becoming the king of all tantras, he is the highest. Maintaining each cross-legged position, he wears each jnanakaya.
115. Like Samantabhadra - the most intelligent, like Ksitigarbha - the ruler of the world, like the great womb of all Buddhas, he carries the wheel of all kinds of transformations.
116. The Supreme as the real nature of all existing ones, he maintains the real nature of all existing ones. Of a non-arising nature, yet possessing all kinds of referents, he bears the real nature of all dharmas.
117. Greatly lucid instantly, maintains the internal perception of all dharmas. With awareness towards all dharmas, like a sage on the edge of reality, very sharp.
118. The motionless one, the most pure one, carries the enlightenment of the completely and completely Awakened One, face to face with all the Buddhas, in the tongues of the flame of knowledge, radiant with light.

24 stanzas of maintaining equanimity

119. As the accomplisher of what is desired, the highest, the calmer of evil vale, being the highest of beings, he is the protector, liberator of all beings.
120. A lone hero in a battle with desecrations, kills the enemy’s pride “Ignorance”. He is reason and glory, carried with love, although his image is heroic and terrible.
121. Shaking clubs in a hundred hands, dancing on his feet, with outstretched glorious arms, he dances throughout space.
122. Standing on the surface on the top of the earth, covered by one of his soles, he stands on the nail of his thumb, superior to the top of Brahma's egg.
123. Being one goal in the highest sense of the non-dual Dharma, he is the absolute truth, imperishable. While the objects of his senses are in the forms of various ideas, in his mind with consciousness he is not restless.
124. With pleasure from all existing objects and with pleasure from emptiness, he has the highest intelligence. Having overcome desire and other things inherent in existence, his great pleasure is directed towards the three types of existence.
125. White like a pure radiant cloud, bright like the rays of the autumn moon, with the beauty of the secret circle of the rising sun, the light of his nails is bright red.
126. His beautiful locks are strewn with sapphires, in the comb of his hair there is a great sapphire, famous for the brilliance of great gems, his jewelry is the essence of the transformations of the Buddha.
127. Shaking hundreds of world spheres, he strides widely with the “feet of bodily might.” Bearing great remembrance, he is the reality, the king over the initiation of the four remembrances.
128. Fragrant with the blossoming branches of Awakening, being an ocean of Tathagata qualities, knowing the practice of the Eightfold Path, he knows the path of the perfect fully awakened one.
129. Sensitively attentive to all beings, he does not listen to anything, like the sky, arising from the minds of all beings, he is the seed of the minds of all beings.
130. Knowing the value of the inclinations of beings, he grasps the hearts of all beings, knowing the actual meaning of the five skandhas, he is the true bearer of the five skandhas.
131. Established on the edge of all types of departure, he is skilled in all ways of departure, settled on the path of all types of departure, he is a teacher in all types of departure.
132. By uprooting existence in its twelve links, he is the authentic bearer of the twelve links, with the aspect of practicing the Four Truths, he supports the realization of the eight knowledges.
133. His relative truth is in twelve aspects, knowing sixteen aspects of reality, he is fully enlightened in twenty aspects, awakened, omniscient, supreme.
134. Sending out crores of emanated bodies of countless buddhas, its complete realization is in every moment, knows the objects of every moment of mind.
135. Considering the goal of the world through the practice of various vehicles, having departed through the threefold vehicle, he became established in the fruit of the incomparable vehicle.
136. Self-purified from polluted elements, subdues the elements of karma, crossed the ocean of many waters, distanced from attachments.
137. Together with the fragrant elements, he discards the kleshas, ​​secondary kleshas and main kleshas. With compassion, wisdom and means, he acts successfully for the good of the world.
138. Its purpose in discarding all concepts regarding objects of consciousness carries out suppression. Relating to all the minds of beings, he is present in the minds of all beings.
139. Grounded in the minds of all beings, he comes into equality with their minds, satisfying the minds of beings, he is pleasure in the minds of beings.
140. Being the final state, free from delusion, he makes no mistakes, having three attitudes, his mind is free from doubt, and having all objects, his nature is three-quality.
141. His correlatives are the five skandhas and the three times, he attends to every moment, gaining complete Awakening in a single moment, he is the bearer of the true nature of a Buddha.
142. Having an incorporeal body, the highest of bodies, sends out crores of bodies; manifesting images without exception, he is Ratnaketu, the great jewel.
143. He is what should be realized by all Buddhas, because he is the enlightenment of the Buddha, he is the highest, devoid of syllables, his source is in the mantra, he is the triad of great mantra families.
144. The progenitor of the meaning of all mantras, he is the great bindu, devoid of syllables, with five syllables and great empty, he is the emptiness in the bindu, hundred-syllable.
145. Having all aspects and not having any, bears four bindus, partless, innumerable, on the edge of the level of the fourth dhyana.
146. Directly knowing all the branches of dhyana, knowing the lines and families of concentration, with the body of concentration, the highest of bodies, he is the king of all sambhogakayas.
147. With the nirmanakaya, the highest of bodies, holding the line of incarnations of the Buddha, he radiates bodies in each of the ten directions, acting for the benefit of the world as it is.
148. Deity among the gods, leader of the gods, leader of the celestial beings, leader of the demigods, leader of the immortals, guide of the celestial beings, churner and ruler of the churners.
149. Having crossed the swamps of existence, he is unique, teacher, guide of the world, honored, and, being the giver of Teaching to the world in its ten directions, he is great.
150. Clad in the armor of loving kindness, equipped with the weapon of compassion, with prana, sword, bow and arrow, he is victorious in the battle against kleshas and ignorance.
151. His enemy is Mara, he subjugates Mara, the hero who destroys the horror of the four maras, the conqueror of the armies of all maras, the Samyaksam Buddha, the leader of the world.
152. Worshipful, glorious, praised, inexhaustibly respected, the best of those who are worshipped, venerable, glorious, supreme leader.
153. His gait is one step through the three worlds, his path lies to the limits of space, three-wise, skilled in writing and pure, he has six higher preceptions and six recollections.
154. Bodhisattva, Mahasattva, beyond the world, with great power, perfect in prajnaparamita, realized reality with it.
155. Knowing himself and knowing others, being everything to everyone, undoubtedly the highest type of personality, beyond all comparisons, he is what must be known, the highest king of knowledge.
156. Being the giver of the Teaching, he is the best, a mentor in the sense of the four wise, the best of those revered by the world who departed by the threefold departure.
157. Glorious and purified by absolute truth, great in the destiny of triloka, glorious in everything that is successful, Manjushri is the highest of the glorious.

Five Verses on the Wisdom of the Five Tathagatas

158. Honor to you, giver of the best, highest vajra.
Kudos to you, the limit of reality.
Honor to you, whose womb is emptiness.
Congratulations to you, Buddha's enlightenment.

159. Honor to you, Buddha's wish,
Kudos to you, passion of Buddha.
Honor to you, joy of Buddha,
Kudos to you, Buddha's happiness.

160. Honor to you, smile of Buddha,
Kudos to you, Buddha's laughter.
Honor to you, Buddha's speech,
Kudos to you, inner Buddha.

161. Honor to you, who arose from non-existence,
Homage to you, arising from the Buddhas.
Honor to you, emerging from the sky,
Honor to you arising from wisdom.

162. Honor to you, Mayajala,
Kudos to you, dancer of Buddha,
Honor to you, everything for everything,
Congratulations to you, Jnanakaya.

OM SARVA DHARMA BHAVA SVABHAVA VISHUDDHA VAJRA A AA AM A: PRAKRITI PARISUDDHA SARVA DHARMA YAD UTA SARVA TATHAGATA JNYANA KAYA MANJUSHRI PARISUDDHITAM UPADAETI A A: SARVA TATHAGATA HRIDAYA HARA HARA OM HUM HRI: BHAGAVAN JNANA MURTE VAGISHVARA MAHA PANCHA SARVA DHARMA GAGANAMALA SUPARISHUDDHA DHARMADHATU JNANA GARBHA A:

OM, pure vajra, whose true nature is the non-existence of all dharmas, A AA AM A: - must be said, using the purity of Manjushri, Jnanakai tathagat, A A: hold on, hold on in the heart of all tathagatas - OM HUM HRI. O Bhagavan, Lord of speech, Embodied Knowledge, Eloquent One, O embryo of knowledge Dharmadhatu, pure and indestructible like the field of all dharmas - A:.

163. And then the glorious Vajradhara, glad and pleased, with palms folded in reverence, bowed to the Protector, the Fully Awakened, Bhagavan, the Tathagata, (164) and together with many other families of Vajrapani, leaders of secrets, guardians, kings of rage, answered loudly:
165. “We are glad, O Defender, this is good, this is beautiful, this is well said. You have brought us great benefit for achieving perfect enlightenment.

166. And also for the sake of this defenseless world, yearning to taste the fruit of Liberation, this purified path to a good destiny was proclaimed by the practice of Mayajala.

167. It is deep, sublime and vast, of great significance, fulfilling the goals of the world; undoubtedly this subject of knowledge of the Buddhas was taught by the Anutara Samyaksa Buddha.

168. So, Proclaimed by Bhagavan Tathagata Shakyamuni, in the chapter on the Net of Samadhi found in the Mahayogatantra, the Arya-Mayajal of 16 thousand lines, this Collection of the Names of Bhagavan, Jnanakaya Manjushri, in perfect accuracy, is completed.

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In Buddhism, Manjushri is the Bodhisattva (becoming Buddha) of Wisdom, although he is believed to have already achieved Buddhahood. He bestows understanding, wisdom, mastery of the Teaching, power of interpretation, eloquence and memory. He is the main protector and patron of astrologers. Manjushri is also revered as the patron of the arts and sciences, and writers appeal to him for help. Authors often begin their books with poems in his honor.

Manjushri works together with Lord Maitreya. They are often depicted in a trinity with Gautama Buddha, in which Manjushri represents the wisdom aspect of the teachings of Buddhism, and Maitreya represents the compassion aspect.

In Sanskrit, the name "Manjushri" means "noble glory" or "sweet glory". Manjushri is also known as Manjugosha (meaning "sweet-sounding" or "sweet-voiced") and as Vagishvara ("Lord of Speech").

Manjushri is credited with possessing the power of discriminating wisdom. He is able to distinguish between right and wrong beliefs, beneficial and harmful actions that should be taken on the spiritual path. He holds the sword that conquers ignorance. The sword of Manjushri is considered the sword of quick separation [from attachments, delusions, habits] and is a symbol of enlightened will.

In Buddhist art, Manjushri is depicted as a handsome sixteen-year-old prince. He often holds in his left hand a stem of a blue lotus flower. On the flower rests one of the Prajnaparamita scriptures, which is associated with the understanding of Prajna, or wisdom. With a fiery sword in his right hand he defeats ignorance.

DHIH is the bija (root syllable) of Manjushri. The essence of the cosmic being is contained in this syllable - bija. The Manjushri mantra can be used to develop wisdom, memory and understanding of the scriptures.

According to one Tibetan tradition, the devotee must repeat the mantra OM AH RA PA TSA NA DHIH out loud 100, 21 or at least 7 times. On the last repetition, the final syllable DHIH must be repeated as many times as possible.

OM WAGI SHORI MUM

OM VAGI SHORI MUM

"Lord of Speech, MUM!" or "Glory to the Lord of Speech, MUM!"

OM AH RA PA TSA NA DHIH

OM A(H) RA PA TSA NA DHI

Om! May I achieve the wisdom of the five Dhyani Buddhas!

For the initiate, the mandala of the Five Dhyani Buddhas is both a cosmic diagram of the world and of himself. It is a tool for spiritual growth and mystical experience - a map of divine possibilities designed to enlighten all living things.

Five Dhyani Buddhas Lead to Spiritual Transformation

The five Dhyani Buddhas are Vairocana, Akshobhya, Ratnasambhava, Amitabha and Amoghasiddhi. Tibetan Buddhists believe that Adi Buddha, the primordial and supreme being, created the Dhyani Buddhas through the power of his meditation.

The Five Dhyani Buddhas are the heavenly Buddhas whose visualization is done during meditation. The word Dhyani comes from the Sanskrit word Dhyana, which means meditation. Dhyani Buddhas are also called Jinns ("Conquerors" or "Conquerors") and are considered great healers of the mind and soul. They are not historical figures like Gautama Buddha, but transcendental beings symbolizing universal divine principles or forces. They represent various aspects of enlightened consciousness and lead to spiritual transformation.

Each Dhyani Buddha is associated with certain attributes and symbols. Each person embodies one of the five wisdoms, which cure the five destructive poisons that are most dangerous to a person’s spiritual growth and prolong his connection with physical existence. Buddhists teach that the Dhyani Buddhas are able to transmute the five poisons into the opposite transcendental wisdoms. The Tibetan Book of the Dead recommends that the student meditate on the Dhyani Buddhas so that their wisdom replaces the negative forces that he has allowed to take possession of him.

Each Buddha rules one of the directions of space and one of the cosmic kingdoms: ether, water, earth, fire and air. The Dhyanis of the Buddha also represent the five skandas - components of both the life of the universe and the human personality. These components are consciousness, form, feeling, perception and will.

In addition to this, each Dhyani Buddha is associated with a specific color, a mudra (an occult sign formed by the fingers of the hand), an animal that supports his throne, a sacred symbol and a bija (root syllable). The Bija represents the essence of Dhyani Buddha. It can be combined with the sacred sound OM and the name of this Buddha to create a mantra - a series of mystical sounds that carry a hidden meaning. In Hinduism and Buddhism, students recite mantras to invoke the power and presence of a divine being. In some traditions, practitioners use mantras in meditation to connect with the deity being invoked.

“By repeating the mantra and performing the mudra of the Buddha,” writes the Buddhist monk and teacher Sangharakshita, “a person can not only correspond to a certain kind of reality that he personifies, or come into tune with it, but also be filled with this transcendental power.”

Mandalas - schemes of mystical unity

Buddhists often depict Dhyani Buddhas in a mandala. "Mandala" is a Sanskrit word meaning "circle", translated in Tibetan texts as "center" or "that which surrounds". Some believe that this word comes from the word "manda", meaning "essence". Mandala as a circle means the completeness, completeness and perfection of the Buddha's existence. The mandala is also a "circle of friends" - a collection of Buddhas. Traditionally, mandalas are depicted on thangkas (designs on silk fabrics), made with colored sand, rice grains, or cast from metal.

The Buddha Dhyanis are located in the center and on each of the main sides of the mandala. Initially, mandalas were composed on the ground in front of the meditator, which is why even now they are oriented towards the person who contemplates them. The side closest to it at the bottom of the mandala is east. The mandala unfolds clockwise, following the sun, so that the south is located to the left of the person contemplating it, the west is at the top and the north is to the right. Lama Anagarika Govinda, one of the foremost exponents of Tibetan Buddhism in the West, explains: “Just as the sun rises in the east and gives rise to the day, so the practitioner enters the mandala through the eastern gate, the door in front of which he sits.”

The mandala is a sacred, consecrated space in which there are no obstacles, impurities or distractions. Buddhists use mandalas as tools to promote meditation and visualization. “All mandalas,” writes Tibetologist Detler Lauf, “come from the root syllables or bija mantras of deities. During meditation on these mantras, the original radiance of light arises, from which the images of Buddhas appear.”

Mandalas are full of symbols. The rows of circles along the edge of the mandala symbolize protection from external influences. The outermost circle of fire means knowledge that destroys ignorance, or marks the boundary of the phenomenal world, which the believer leaves when entering the mandala. The flame can also be associated with the Fire Mountain, which does not allow the uninitiated to the sacraments. A ring of lotus petals within a circle of fire signifies spiritual peace, spiritual rebirth, opening of spiritual vision, or purity of heart necessary for effective meditation.

The central part of the mandala (indicated by a square inscribed in a circle) represents a palace or temple with four gates located in the cardinal directions. On the outside of the palace walls there are symbols of prosperity and victory. In this mandala, each gate is flanked by a victory banner and an elegant umbrella. They are two of the Eight Sublime Symbols, reminiscent of the gifts received by Gautama Buddha upon achieving enlightenment. Buddhists believe that these eight symbols bring good luck. The banner of victory signifies the victory of spirituality, or the victory of body, mind and speech, over all obstacles. The umbrella symbolizes royal dignity and protection from obstacles, evil and misfortune.

The four gates of the palace lead to the innermost circle - the center of the mandala. “Mandalas are like rings surrounding the holy center,” write Blanche Olshak and Geshe Tapten Wangyal. “Their images represent the earthly plane of the transcendental heavenly abodes, in its center there is a sacred power that should be invoked. The entire mandala is a fortress built around this center of buddhic power." In his meditation, the student "rotates" the focus in the center of the mandala until he can finally unite with this core of power.

The student uses the mandala to discover its elements in himself. “As soon as he enters the mandala,” writes researcher of the history of religions Mircea Eliade, “he finds himself in a sacred space outside of time; the gods have already “descended” into this ... scheme. A series of meditations that the student was previously taught helps him find the gods in his own heart . With his inner eye he sees how they come out from there, fill outer space, and then re-enter his heart. Mentally entering the mandala, the yogi approaches his own “center.” A yogi who begins with this iconographic “support” can discover the mandala in own body."

Thus, with all its symbolism, the mandala is not just an external reflection of heavenly power. Buddhists believe that the mandala is a container for the holy power that is depicted on it. Its purpose and the purpose of each symbolic image is to help the meditator identify the divine power within himself and achieve his own inner perfection.

“The entire external mandala is a model of the spiritual pattern that the meditating person sees in himself and must try to experience in his own consciousness,” says Lauf. “[Dhyani] Buddhas are perceived as beings of which the person himself will become an active manifestation. Thus, the mandala becomes cosmic a plan according to which man and the world are similarly constituted. Buddhas of meditation develop their beneficial activities only to the extent that the initiate succeeds in realizing and identifying in himself the qualities and powers that they symbolize."

The famous orientalist Giuseppe Tuzzi explains: “The Five Buddhas do not remain alien to the divine forms of the distant heavens, they descend into us. I am the cosmos, and the Buddhas are in me. The cosmic light lives in me - a mysterious, incomprehensible presence - even if it is darkened by delusion. And therefore, these five Buddhas, in spite of everything, live in me, representing the five components of the human personality."

The Dalai Lama teaches: “Mandala, in general, means “that which extracts the essence.” The main meaning [of a mandala] for everyone is that he can enter into it and extract its essence, that is, receive blessing. It is a place of attaining greatness ".

For the student who knows how to use it, the mandala is a blueprint for progressive progress towards self-transformation and mystical unity [with God]. It reveals in him the growth of the grain of Buddha's being. “The meditator,” says Lama Govinda, “should imagine that he is in the center of the mandala as the embodiment of the divine figure of the perfect Buddha.” And this Buddhahood, he asserts, “can be achieved by identifying all the qualities which, taken together, form the richness of the mandala.”

The sacred art of Tibet serves to attract heaven to earth

The lithograph shown here is based on traditional mandalas of Tibetan Buddhism. Images of the Five Dhyani Buddhas are depicted in elaborate Tibetan and Nepalese figurines dating from the thirteenth to early fifteenth centuries, when images of these Buddhas were popular. Being celestial beings rather than historical figures, Dhyani Buddhas are often depicted wearing jewels and a crown rather than wearing the usual Buddha robes.

For a Tibetan, creating a work of art is a religious act. At each stage of his work, the artist, monk or lama says certain prayers and performs the corresponding rituals. They often place religious scrolls, votive offerings, and grains inside the statues. When the work is completed, a monk or lama performs a ceremony to consecrate it.

Tibetans use art as a way to attract heaven to earth and elevate a person, taking him beyond the boundaries of the earthly, into the kingdom of peace and harmony. They believe that a Buddha statue, for example, is the living presence of that Buddha who has become one with his image.

Thank you for the articles On my own behalf, let me add the 5 Dhyani Buddhas mandala itself