Ananda, the Bodhisattva, the great being Maitreya, after having made his commitment, in the past when following Bodhisattva conduct, three times a day and three times a night, having hung his robe from one shoulder, knelt with his right knee on the ground and joined his palms, would formulate his aspirations in the following terms:

To all Buddhas I pay homage.
To the Bodhisattvas – rishis endowed with the divine eye,
And also to listeners I pay homage.

To those who reverse the paths to lower realms
And perfectly show the way to higher rebirths,
Who guide us to the state free of ageing and death,
To the Bodhisattvas I pay homage.

All the misdeeds I have committed
Influenced by my negative states of mind,
In the presence of the Buddhas
I confess them.

With the store of merit I have generated
By means of any of the three kinds of activities,
And with the germ of my omniscience
May I attain inexhaustible enlightenment!

In the worlds of the ten directions
Whatever offerings made to the Buddhas,
Known and rejoiced in by the Buddhas,
I too rejoice in.

I confess all wrongdoing.
I rejoice in all merit.
I pay homage to all Buddhas.
May I attain excellent superior wisdom!

I petition the Bodhisattvas
Abiding at the tenth level
In all ten directions,
To attain Buddhahood, supreme enlightenment.

Having attained Buddhahood – precious enlightenment,
And tamed Mara together with his armies,
By way of a remedy for all living beings
May you turn the wheel of the law!

May the sound of the great Dharma drum
Liberate living beings from their suffering!
May you reside, teaching the Dharma
For immeasurable millions of aeons!

Those stuck in the mire of desire
Tightly bound by the twine of attachment,
And restrained by every bond,
I pray the supreme Buddhas to heed.

Those influenced by their mind’s impurities,
The Buddhas do not reject.
May those endowed with love for living beings
Liberate them from the ocean of samsara!

Those now abiding in consummate Buddhahood,
Buddhas of the past and those who have yet to appear,
By following their example,
May I practise Bodhisattva conduct!

Having fully achieved the six perfections
May I liberate the six classes of beings!
Having attained all six supernormal powers
May I attain supreme enlightenment!

Inherently there is nothing that has arisen, nothing that will arise
And nothing now existing, no abiding object
No subject, no thing that exists;
May I realise the emptiness of phenomena!

Ultimately just as there are no Buddhas, no great Rishis,
There are no ordinary beings, there is no life
There are no living beings and nothing living;
May I realise the selflessness of persons!

Free of self grasping and holding as mine
In relation to all phenomena,
By way of a remedy for all beings
Devoid of stinginess, may I practise generosity!

Free of grasping at things as things,
May I spontaneously acquire possessions!
Because all things are subject to dissolution
May I fully achieve the perfection of generosity!

With the ethics engaged in, free of fault,
Endowed with perfect moral discipline,
By means of ethics free of pride
May I fully achieve the perfection of moral discipline!

With patience and non-aversion,
Similar to the elements of earth and water,
Fire and air that is never static,
May I fully achieve the perfection of patience!

By cultivating enthusiastic effort –
Stable, joyful and free of laziness –
With a mind and a body thus endowed with strength,
May I fully achieve the perfection of enthusiastic effort!

With the samadhi similar to a magical illusion,
The samadhi like the well-followed general
And the vajra-like samadhi,
May I fully achieve the perfection of concentration!

By directly realising the three doors of deliverance,
The equality of the three times in emptiness,
And the three kinds of knowledge,
May I fully achieve the perfection of wisdom!

Having attained the state praised by all Buddhas
With light and splendour
By means of the enthusiastic effort perfected as a Bodhisattva,
May I fulfill the aspirations of others and myself!

Practising the Bodhisattva path in this way,
May I who have earned the name Maitreya (‘Love’)
Having completed the six perfections,
Repeatedly return to the summit of the tenth level.

By the virtue generated by this practice, may myself and all other beings,
As soon as we die, be reborn in Tushita
In the palace rich in Dharma
And may we become the main spiritual sons of the
Unvanquished Lord of Dharma Maitreya!

Lord of the tenth level, the Conqueror’s regent, in Jambudvipa
When you enact the attainment of the ten powered state,
Being the first to taste the nectar of your teaching,
May I fully accomplish all Conqueror activities!

As soon as I leave the present life
May I be reborn in Tushita’s Land of Joy
And promptly pleasing the Protector Maitreya
May he prophesize my enlightenment!

On wave of strength of this king
Of prayers for the exalted sublime ways,
With bodies as numerous as atoms of the world
I bow down to the Buddhas pervading space.

On every atom is found a Buddha
Sitting amongst countless Buddha sons,
I look with eyes of faith to the victorious ones
Thus filling the entire Dharmadhatu.

Of these with endless oceans of excellence
Endowed with an ocean of wondrous speech
I sing praises of the greatness of all Buddhas,
A eulogy to those gone to bliss.

Garlands of flowers I offer them,
And beautiful sounds, supreme perfumes,
Butter lamps and sacred incense,
I offer to all the victorious ones.

Excellent food, supreme fragrances,
And a mound of mystic substances high as Mount Meru
I arrange in a special formation
And offer to those who have conquered themselves.

And all peerless offerings I hold up
In admiration of those gone to bliss;
With strength of faith in sublime ways
I prostrate and make offerings to the conquerors.

Long overpowered by attachment, aversion, and ignorance
Countless evils I have committed
With acts of body, speech, and mind.
Each and every one of these I now confess.

In the perfections of the Buddhas and Bodhisattvas,
The arhats, training and beyond,
And in the latent goodness of every living being,
I lift up my heart and rejoice.

O lights into the ten directions,
Buddhas who have found the passionless stage of enlightenment,
To all of you I direct this request:
Turn the incomparable wheel of Dharma.

O masters wishing to show parinirvana,
Stay with us and teach, I pray
For as many aeons as there are specks of dust,
In order to bring goodness and joy to all beings.

May any small merits that I may have amassed
By thus prostrating, making offerings, confessing, rejoicing,
And asking the Buddhas to remain and teach the Dharma,
Be dedicated now to supreme and perfect Enlightenment.

May my offerings be received by all past Buddhas
And by all those now abiding in the ten directions,
And may all the Buddhas who have not yet come
Quickly perfect their minds and reach Buddhahood,
the state of supreme full awakening.

May all Buddha-realms of the ten directions
Remain forever vast and completely pure,
May the world be completely filled with Buddhas
who have attained illumination under sacred trees,
And may they all be surrounded by Bodhisattvas.

May all living beings in the ten directions
Always abide in health and joy.
May they live in accord with the way of Dharma
And may their every wish become fulfilled.

By my living in the ways of enlightenment
May I remember my past lives in all my reincarnations,
And in all cycles of death, migration, and rebirth
May a sensitivity for truth be ever strong in me.

By my living in the footsteps of the Buddhas
May I utterly perfect the sublime ways of the Bodhisattvas,
And may I practice the faultless, undegenerating, stainless,
And pure ways of self control.

May I master all languages that exist, including those of
The gods, yakshas, spirits, and varieties of men,
As well as all forms of communication of living beings,
That I may be able to show the Dharma in every way.

Striving thus and in the transcending perfections
May I never forget the bodhi mind,
And may I totally cleanse from within my mindstream
All negativities and mental veils.

May I gain freedom from karma, delusion, and karmic maras
To be able to live in the world unaffected by its stains
Like an unstained lotus grows in the mud,
And like the sun and moon shine without obstruction in the sky.

For as long as there are Buddha-fields and directions
May I strive to quell the misery of the lower realms,
May I place all beings only in happiness
And bring them all only happiness and joy.

May I strive to complete the ways of enlightenment
And to abide in ways harmonious with the world;
May I expose to others the ways most sublime
And myself abide in them throughout all future aeons.

May my ways and the ways of a Bodhisattva
Always go together hand in hand,
In body, speech, and mind
May I attune to their sublime ways.

May I never be separated from the good friends
Who reveal the path of the sublime ways
And who wish only to benefit me;
May I never disappoint them for even a moment.

May I constantly envision the perfect Buddhas,
The protectors who are surrounded by Bodhisattvas,
And in the future may I never weary
Of devoting myself to them with all my strength.

May I forever uphold the holy Dharma of the Buddhas
And illumine the sublime way of Enlightenment;
May I practice throughout all future ages
The ways of deeds of the sublime path.

Circling in the various realms of existence
May I amass inexhaustible goodness and wisdom,
And may I become an unending treasure of qualities
Such as methods, wisdom, samadhi, and the experience of a Bodhisattva.

In every atom are Buddha-fields numberless as atoms,
Each field is filled with Buddhas beyond conception,
And each Buddha is surrounded by myriad Bodhisattvas:
To all these dwellers in sublime ways I turn my attention.

Thus, in all atoms within the directions
Abide within the space of a single hair
An ocean of Buddhas within an ocean of Buddha-fields
Performing enlightened activities for an ocean of aeons.

Each Buddha with his perfect speech releases
An ocean of sounds with every word he says
To satisfy the infinitely diverse tendencies of beings:
Thus does the speech of a Buddha constantly flow.

All these conquerors past, present, and future
Continually turn the methods of Dharma wheels;
With all the powers of my mind I listen
For the inexhaustible sound of their words.

All future aeons that could possibly be,
Manifest within me in a single instant;
And I myself in a fraction of a moment
Enter into all these aeons of the three times.

All past, present, and future lions among men
I envision with instantaneous wisdom
And by the power of the Bodhisattvas’ examples
I focus upon the objects of their experience.

I manifest Buddha-fields past, present, and future
Upon one single atom of existence,
And then I transform every single atom
Of existence into a Buddha-field.

By this, when the lights of the worlds
Eventually gain bodhi, turn the Dharma wheels;
And reveal the passing to nirvana’s supreme peace,
May I take rebirth in their very presence.

Then may I attain the ten powers:
The power of instant magical emanation,
The power of which is a vehicle with every door,
The power of excellent activity,
The power of all pervading love,
The power of constantly positive energy,
The power of passionless wisdom,
The powers of knowledge, method, and samadhi,
And the power of Enlightenment itself.

May I purify the power of karma,
May I crush the powers of delusion,
May I render powerless the powerful maras,
And may I perfect the powers of sublime ways.

May I purify an ocean of realms,
May I liberate an ocean of sentient beings,
May I see an ocean of truths,
And may I realise an ocean of wisdom.

May I perform an ocean of perfect deeds,
May I perfect an ocean of prayers,
May I revere an ocean of Buddhas,
And may I practice untiringly for an ocean of aeons.

Through my practice of the sublime Bodhisattva ways
May I gain the Enlightenment of Buddhahood
And then fulfill the enlightened and the sublime aspiration
Of the Buddhas past, present, and future.

In order to match the ways of the sage
Called Samantabhadra, the always-sublime one,
Chief amongst the Awakened Ones’ sons,
I now dedicate all virtues that I possess.

Just as the sublime sage Samantabhadra
Dedicated all pure practices of body, speech, and mind
To the attainment of a pure state and pure realms,
So do I now dedicate the fruit of all my efforts.

In order to engage in all sublime virtues
I offer the prayer of Manjushri;
In the future may I never become faint
In striving to perfect the exalted Bodhisattvas’ way.

May my deeds never reach a limit,
May my qualities of excellence become boundless,
And by abiding in immeasurable activity
May I find Buddhahood, the state of limitless manifestation.

Limitless is the extent of space,
Limitless is the number of sentient beings,
And limitless is the karma and delusion of beings
Such are the limits of my aspirations.

One may offer supreme ornaments of the Buddha-fields
Of the ten directions to the conquerors,
And also offer the highest joys of men and gods
For aeons numerous as atoms of the world.

But to read or hear the King of Prayers
With eyes looking toward supreme illumination
And faith shining in one’s heart for even an instant
Gives birth to a far more supreme merit.

Should anyone recite this aspiration of sublime ways
They will pass beyond all states of sorrow,
Rise above all inferior beings, and gain
A vision of Amitabha, Buddha of Infinite Light.

Even in this very lifetime
All sublime joys will be theirs;
The experiences of the all-sublime Samantabhadra,
Without obstructions, will quickly be theirs.

Merely by giving voice to these aspirations
Of the sublime ways of a Bodhisattva,
The effect can only be known by an omniscient Buddha.
Therefore, doubt not that it leads to Enlightenment.

In order to follow the excellent examples set
By the wisdom of the Bodhisattva Manjushri
And the always-sublime Samantabhadra,
All virtues I dedicate to their peerless ideals.

All conquerors passed into the three times
Have praised as supreme this peerless dedication.
Therefore, I also surrender all roots of my activities
To the sublime goals of a Bodhisattva.

When the moment of my death arrives,
May I remain free from the spiritual obscurations;
May I perceive the face of Amitabha
And transmigrate to Sukhavati, the pure land of joy.

Having arrived there, may I fulfill
All aims of this prayer of aspirations
And benefit the countless living beings
Residing throughout the ten directions.

In the joyous mandala of Amitabha Buddha
May I be reborn from a beautiful lotus,
And may I there have the pleasure of gaining
A pure prophecy from Amitabha himself.

Having won this word of prophecy,
By the power of mind may I fill all directions
With many millions of mystical emanations
And bring limitless benefits to the world.

If by reciting this prayer of the sublime ways
I have amassed a tiny fragment of goodness,
May it work immediately to fulfil
All Dharmic hopes of living beings.

Whenever I am with others,
I will practise seeing myself as the lowest of all,
And from the very depths of my heart
I will respectfully hold others as supreme.

In all actions I will examine my mind
And the moment a disturbing attitude arises,
Endangering myself or others,
I will firmly confront and avert it.

Whenever I meet a person of bad nature,
Overwhelmed by negative energy and intense suffering,
I will hold such a rare one dear
As if I’ve found a precious treasure.

When others out of jealousy,
Mistreat me with abuse, slander and so on,
I will practise accepting defeat
And offering the victory to them.

When someone I have benefited and in whom
I have placed great trust hurts me very badly,
I will practise seeing that person
As my supreme teacher.

In short, I will offer directly and indirectly
Every benefit and happiness to all beings, my mothers.
I will practise in secret taking upon myself
All their harmful actions and sufferings.

Without these practices being defiled
By the stains of the eight worldly concerns,
By perceiving all phenomena as illusory,
I will practise without grasping to release all beings
From the bondage of the disturbing unsubdued mind and karma.

2. All the Buddhas of the past, present and future, residing in every land in the ten directions, have paid homage to the Tantric Masters from whom they have received the highest initiations. (Is there need to mention that you should too?)

3. Three times each day, with supreme faith, you must show your respect to your Guru who teaches you (the tantric path), by pressing your palms together, offering a mandala as well as flowers and prostrating (touching) your head to his feet.

4. Those who hold ordination vows, if (your Guru) is a layman or your junior, prostrate (in public) while facing such things as his scriptural texts in order to avoid worldly scorn. But in your mind (prostrate to your Guru).

5. As for serving (your Guru) and showing him respect, such as obeying what he says, standing up (when he comes) and showing him to his seat — these should be done even by those with ordination vows (whose Gurus are laymen or their juniors). But (in public), avoid prostrating and unorthodox actions (such as washing his feet).

6. In order for the words of honour of neither the Guru nor the disciple to degenerate, there must be a mutual examination beforehand (to determine if each can) brave a Guru-disciple relationship.

7. A disciple with sense should not accept as his Guru someone who lacks compassion or who is angersome, vicious or arrogant, possessive, undisciplined or boasts of his knowledge.

8. (A Guru should be) stable (in his actions), cultivated (in his speech), wise, patient and honest. He should neither conceal his shortcomings, nor pretend to possess qualities he lacks. He should be an expert in the meanings (of tantra) and in its ritual procedures (of medicine and turning back obstacles). Also he should have loving compassion and a complete knowledge of the scriptures.

9. He should have full experience in all ten fields, skill in the drawing of mandalas, full knowledge of how to explain the tantras, supreme faith and his senses fully under control.

10. Having become the disciple of such a protecting (Guru), should you then despise him from your heart, you will reap continual suffering as if you had disparaged all the Buddhas.

11. If you are so foolish as to despise your Guru, you will contract contagious diseases and those caused by harmful spirits. You will die (a horrible death) caused by demons, plagues or poison.

12. You will be killed by (wicked) kings or fire, by poisonous snakes, water, witches or bandits, by harmful spirits or savages, and then be reborn in a hell.

13. Never disturb you Guru’s mind. Should you be foolish and happen to do this, you will surely boil in hell.

14. Whatever fearful hells have been taught, such as Avici, the Hell of Uninterrupted pain, it is clearly explained that those who disparage their Gurus will have to remain there (a very long time).

15. Therefore, exert yourself wholeheartedly never to belittle your Tantric Master who makes no display of his great wisdom and virtues.

16. (If from a lack of awareness you have shown disrespect) to your Guru, reverently present an offering to him and seek his forgiveness. Then in the future such harms and plagues will not befall you.

17. It has been taught that for the Guru to whom you have pledged your word of honour (to visualize as one with your meditational deity), you should willingly sacrifice your wife, children and even your life, although these are not (easy) to give away. Is there need to mention your fleeting weath?

18. (Such practice of offering) can confer even Buddhahood on a zealous (disciple) in his very lifetime, which otherwise might be difficult to attain even in countless millions of eons.

19. Always keep your word of honour. Always make offerings to the Enlightened Ones. Always make offerings also to your Guru, for he is the same as all the Buddhas.

20. Those who wish (to attain) the inexhaustible (state of a Buddha’s Wisdom Body) should give to their Guru whatever they themselves find pleasing, from the most trifling objects to those of best quality.

21. Giving (to your Guru) is the same as making continual offerings to all the Buddhas. From such giving, much merit is gathered. From such collection comes the supreme powerful attainment (of Buddhahood).

22. Therefore, a disciple with the good qualities of compassion, generosity, moral self-control and patience should never regard his Guru and the Buddha Vajradhara as different.

23. If you should never tread even on (your Guru’s) shadow, because the fearsome consequences are the same as destroying a stupa, is there need to mention never stepping on or over his shoes or seat, (sitting in his place or riding) his mount?

24. (A disciple) having great sense should obey the words of his Guru joyfully and with enthusiasm. If you lack the knowledge or ability (to do what he says), explain in (polite) words why you cannot (comply).

25. It is from your Guru that powerful attainments, higher rebirth and happiness come. Therefore, make a wholehearted effort never to transgress your Guru’s advice.

26. (Guard) your Guru’s belongings as you would your own life. Treat even your Guru’s beloved (family) with the same (respect you show for him). (Have affectionate regard for) those closely around him as if they were your own dearest kin. Single-mindedly think (in this way) at all times.

27. Never sit on the (same) bed or seat (as your Guru), nor walk ahead of him. (At teachings do not) wear your hair in a top-knot, (a hat, shoes or any weapons). Never touch a seat (before he sits down), or if he happens to sits on the ground. Do not place your hands (proudly) on your hips or wring them (before him).

28. Never sit or recline while your Guru is standing (nor lie while he is sitting). Always be ready to stand up and serve him skillfully in an excellent manner.

29. In the presence of your Guru, never do such things as spit, (cough or sneeze without covering your mouth). Never stretch out your legs when at your seat, nor walk back and forth (without reason before him), and never argue.

30. Never massage or rub your limbs. Do not sing, dance or play musical instruments (for other than religious purposes). And never chatter idly or speak in excess (or too loudly) within the range of (your Guru’s) hearing.

31. (When your Guru enters the room) get up from your seat and bow your head slightly. Sit (in his presence) respectfully. At night, at rivers or on dangerous paths, with (your Guru’s) permission, you may walk before him.

32. In the direct sight of his Guru, (a disciple) with sense should not (sit) with his body twisted around, nor lean (casually) against pillars and such. Never crack your knuckles, (play with your fingers or clean your nails).

33. When washing (your Guru’s) feet or his body, drying, massaging (or shaving) him, precede such actions with (three) prostrations and at their conclusion do the same. Then attend (to yourself) as much as you like.

34. Should you need to address (your Guru) by his name, add the title “Your Presence” after it. To generate respect for him in others, further honorifics may also be used.

35. When asking for your Guru’s advice, first announce why you have come. With palms pressed together at your heart, listen to what he tells you, without (letting your mind) wander about. Then (when he has spoken), you should reply, “I shall do exactly as you have said.”

36. After doing (what your Guru has told you), report (what has happened) in polite, gentle words. Should you yawn or cough, (clear your throat or laugh in his presence), cover your mouth with your hand.

37. If you wish to receive a certain teaching, request three times with your palms pressed together, while before him on your (right) knee. (Then at his discourse), sit humbly and with respect, wearing appropriate clothing that is neat (and clean, without ornaments, jewelry or cosmetics).

38. Whatever you do to serve (your Guru) or show him respect, should never be done with an arrogant mind. Instead you should be like a newlywed bride, timid, bashful and very subdued.

39. In the presence of (the Guru) who teaches you (the Path), stop acting in a conceited, coquettish manner. As for boasting to others what you have done (for your Guru), examine (your conscience) and discard all such acts.

40. If you are (requested) to perform a consecration, (an initiation into) a mandala, a fire puja or to gather disciples and deliver a discourse, you may not do so if your Guru resides in that area, unless you receive his prior permission.

41. Whatever offerings you receive from performing such rites as (the consecration known as) “Opening the Eyes”, you should present all these to your Guru. Once he has taken a token portion, you may use the rest for whatever you like.

42. In the presence of his Guru, a disciple should not act (as a Guru) to his own disciples and they should not act towards him as their Guru. Therefore (before your own Guru), stop (your disciples) from showing you respect such as rising (when you come) and making prostrations.

43. Whenever you make an offering to your Guru, or whenever your Guru presents you with something, a disciple with sense will (present and) receive this, using both hands and with his head slightly bent.

44. Be diligent in all your actions, (alert and) mindful never to forget (your word of honour). If fellow disciples transgress (what is proper) in their behaviour, correct each other in a friendly manner.

45. If because of sickness you are physically (unable) to bow to your Guru and must do what normally would be prohibited, even without (his explicit) permission, there will be no unfortunate consequences if you have a virtuous mind.

46. What need is there to say much more. Do whatever pleases your Guru and avoid doing anything he would not like. Be diligent in both of these.

47. “Powerful attainments follow from (doing what) your Guru (likes).” This has been said by (the Buddha) Vajradhara himself. Knowing this, try to please your Guru fully with all the actions (of your body, speech and mind).

48. After a disciple has taken refuge in the Triple Gem and developed a pure (Enlightened) motive, he should be given this (text) to take to his heart (how to abandon his own arrogant self-will and) follow in his Guru’s footsteps (along the Graded Path to Enlightenment).

49. (By studying the prerequisite trainings of Guru-devotion and the Graded Path, common to both the Sutra and Tantra,) you will become a (suitable) vessel (to hold) the pure Dharma. You may then be given such teachings as Tantra. (After receiving the proper initiations,) recite out loud the fourteen root vows and take them sincerely to your heart.

50. As I have not made the mistake (of adding my personal interpretation) when writing this work, may this be of infinite benefit to all disciples who would follow their Guru. By the limitless merit I have gathered in this way, may all sentient beings quickly attain Buddhahood.

I take refuge in the Guru
I take refuge in the Buddha
I take refuge in the Dharma
I take refuge in the Sangha (3x)

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 (3x)

I take refuge until I am enlightened in the Buddhas, the Dharma and the Sangha.
By the positive potential I create by practising generosity and the other far-reaching attitudes,
may I attain Buddhahood in order to benefit all sentient beings. (3x)

It benefits the person wearing it and also plants seeds of enlightenment in anyone who sees the sacred image.

Buddha pendants can be made from precious materials such as gold, white gold or silver, and decorated with precious stones and gems, as they are all offerings to the Buddhas.

Rinpoche himself also designs Buddha pendants which are iconographically correct according to traditional scriptural sources with the motivation that they bestow the Buddhas blessings to all who see it.

VajraSecrets offers a wide variety of holy Buddha pendants designed by H.E. Tsem Rinpoche

In the short term, he can bring us material wealth and help us out of poverty but more importantly, his practice can also bring us to spiritual wealth and personal growth to become a better person.

As with all Buddhas, his practice can help us gain the ultimate attainment of Enlightenment. His form is short, fat and stout, which comes from a time when it was widely believed that obesity is synonymous with wealth and luxury.

He also carries an arrogant expression on his face and sits in royal posture: this acts as a warning to tell us if we continue to look and act in this arrogant way in our attempts to get material wealth, we actually gain poverty instead. Think! Is our greed hurting others?

The royal ease of his form indicates that Dzambala is free from samsara – through his practice and attainments, he has also acquired all the money, fame and wealth of the universe and no longer experiences suffering.

He can afford to be laid back, chilled out – he’s got everything he needs! He shows us how our practice to him can ultimately lead us to Enlightenment, where we too can literally have everything we want.

At the same time, he steps on a conch shell with his right foot to mean that though he has attained all this great wealth, he is above it all and will no longer allow the ties of samsara to subjugate him again.

Dzambala holds a fruit in his right hand to signify that if we follow his practice, we can “bear the fruits” of our efforts to gain spiritual attainments and Enlightenment.

In his left hand, he holds a mongoose, which in ancient India stood as an omen of good things to come. The mongoose spits beautiful precious wish-granting jewels, and both work to attract us to practice Dzambala with an immediate promise of wealth.

Dzambala’s blessings and the value of his practice are universal. Keeping an image or statue of him, or giving a Dzambala statue away as a gift is beneficial to anyone, anywhere.

His spiritual energy in the form of sound that helps to transform the mind (Mantra):

OM DZAMBALA DZALENDRAYE SOHA

Sometimes, Manjushri is depicted riding on a lion, the king of the beasts, symbolizing that Manjushri teaches the Dharma without fear or favour, with pristine royalty. In his fierce form Manjushri can emanate in various wrathful forms, like Yamantaka.

The Bodhisattva Manjushri appears to those who meditate on him. Even though we cannot see him, yet, he instills and stimulates us to develop wisdom to free ourselves from karmic bondages. For this reason, images of the Bodhisattva Manjushri can often be seen in meditation halls, libraries and scripture study rooms in monasteries.

For children, a picture or icon of Manjushri in their bedroom/study room would have the effect of quicker and better understanding of their studies.

His right hand holds a flaming sword, which represents the sharpness of prajna that cuts through the root cause of suffering and the net of wrong views which binds us to the three lower realms. The flame on the sword signifies the dispelling of the darkness of ignorance by the light of Wisdom.

Manjushri’s left hand holds a magnificent blue lotus flower in full bloom, on which rests the Prajnaparamita Sutra (Great Wisdom Sutra). The lotus in full bloom represents the promise from Manjushri that we can rise from the mud of delusion and afflictive emotions if we follow the teachings of the Buddha. Then ultimately, through actualizing and meditating on the Great Wisdom Sutra, attain Full Enlightenment.

In China, his holy mountain is Wu Tai San in the province of Shanxi in China. It is written in the sutras that Buddha predicted that Manjushri would reside in the mountain of Wu Ting.

Thus the people of China regard this mountain as the abode of Manjushri and the Chinese have built many temples there for the worship of Lord Manjushri.

His spiritual energy in the form of sound that helps to transform the mind (Mantra):

OM AH RA PA TZA NA DHI

Manjushri’s seed-syllable (basic sound) is:

DHI