Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 45-minute talk, Choedak explores calm-abiding meditation through the lens of posture and speech—emphasizing that formal practice has immediate ripple effects on daily behavior. He begins by connecting meditation posture to the philosophy of skillful physical action: sitting upright is not penance but preparation, mirroring how we should calmly steward our body outside sessions. He then introduces a morning speech-blessing practice anchored to Mañjuśrī, the bodhisattva of wisdom. The practice involves visualizing an orange flame-seed syllable on the tongue, which radiates light throughout the body and world, absorbing qualities of wisdom and compassion before melting into the throat chakra to purge habitual patterns of harsh, careless, or divisive speech. Choedak walks through the full visualization step-by-step and explains how the practice cultivates two fruits: the power to restrain unskillful speech, and the wisdom to hear others’ words as expressions of mental anguish rather than personal threats. He stresses that feeling the transformation matters more than perfect visualization, and that even five minutes of this practice daily can deepen the calmness and verbal mindfulness central to the meditative path.
File metadata (for organising)
File: 07 TtT.mp3
UUID: 689e5e8c-1a0f-4ba7-a84e-9f2e3f103fe2
Teacher: Choedak
Collection: Calm Abiding (Choedak)
Date: 1987 (exact day not recorded)
Recorded at: Buddha House Adelaide
Words: ~5,670
So, to continue to discuss the teaching practice of calm abiding meditation. We have talked the importance of, in the formal session, the importance of learning how to sit properly in the correct meditation posture, which encapsulates the importance of the whole philosophy that goes with the teaching and practice meditation. And also, when one is familiar with the physical posture of the meditation, one also knows the importance of our ability to use the body skillfully outside the meditation, mindfulness of the body. And whether we’re using it for the benefit of our existence or whether we’re abusing it, way we treat with our body itself is indicative of whether we are calm or not, peaceful or not, really. Therefore meditation, sitting posture shouldn’t be just seen as how you should sit, but it’s got very good implication of how skillful are we using our physical energy.
What do we give to the body to have what is necessary to them for its sustenance? Are we looking after it well? Because sitting in a meditation posture is not a penance. Sitting in meditation posture is to make you feel comfortable and sit well and calmly and peaceful. So that you feel you conserve a lot of energy by sitting.
Because people, usually people regard sitting as something very relaxing. Because you haven’t got anything to do, and so sitting is quite relaxing. And are we able to relax when we sit? So the whole implication is try to take the message of physical posture meditation outside the meditation. How do we calmly utilize the physical energy in the most important way?
Because if there’s any ability that our ability to meditate maybe half an hour without any problem, or whether you really feel calm, you can really sleep well, what does that mean? How much different does that make in our everyday to day behavior? That’s what we’re interested. The impact of that, we want to enjoy outside of meditation, not just being able to sit still. Who cares if you can sit still?
Sure, you don’t harm them by sitting still, but are we less harmless outside the session because we’re more mindful of our body as a result. So that’s very important. This is why I would like to touch on the topic of how mind how I was talking mainly about the significance of the jaws and the mouth. I didn’t quite finish it with regard to that, so that’s what I want to explain briefly with regard to the speech blessing as well. The fact that we try to position our mouth in a particular posture to meditate is not only to breathe well, but also it is a reminder that how skillful are we using our speech in everyday to day activities.
Because when the mind wouldn’t come, what we output output verbally should echo that. So that’s by posture of the mouth. The Buddha has forty teeth, various attributes of the Buddha’s mouth in in contemplation itself not only expresses the the exquisite hundred and twelve physical marks of the body of the Buddha, but sixteen melodies of his pure speech Speech that doesn’t divide hurt or harm or mislead others, but speech that is kind and compassionate, and speech that is refreshing to hear. It enhances your understanding. It establishes friendship and closeness.
It doesn’t alienate anyone else. It creates better understanding than there was before. So, for this reason, it’s very important to see if calm abiding meditation is a practice that you can do formally well for half an hour each day, how actually is impacted with our verbal output? Are we verbally more calm or more peaceful, less aggressive in our language, that people can appreciate, that we ourselves can appreciate a change in the behavior that we notice, that we are so constituents about our speech, that we are cautious from using words that would hurt someone. Even they feel so strong within, we feel the futility of using such things.
And therefore, we withdraw, we transform. If we have that ability, we surely come. The calm abiding is working, you know. It’s not just in meditation, but your mind is peaceful enough to so see and feel the sensitivity of the use of the word and how particular word can mean to someone. Not because we have a strong urge to say, but also, what would it mean if I were in their position to hear this?
What how would they make? What would they make of this? One almost is able to think in that fast. Because mind is penetrated, remember? Mind is clear, therefore, one is more careful using speech.
So, overall benefit of calm abiding meditation, it gives us mindfulness outside the meditation, be mindful of the body, mindful of speech. So on top of this, this particular speech blessing practice is one practice I give. I actually piggyback with any big course I give. So that’s why I would like to give you talk about this a little bit because it goes it’s so important, so important to talk about and use this mindfulness speech. While there’s a great campaign in the world against violence and nuclear and so forth, there’s no real campaign against verbal violence.
Vocal violence hurt more people than nuclear weapons. So that’s what I wanted to This is a speech blessing we do first thing in the morning, whether in conjunction with calm abiding meditation or not, it definitely enhances your calmness throughout the day, injecting mindfulness to use our speech very, very skillfully. So, this is in includes the mantra of Mañjuśrī, the bodhisattva of wisdom. He is also the bodhisattva of learning, knowledge and eloquence. Anything to do with speech and wisdom and learning, Mañjuśrī Mantra is involved in Mahāyāna Buddhist tradition.
So that’s why I’m going to give you the transmission, oral transmission of the mantra and the visualization. Preferably, you do this practice first thing early in the morning. Give it your eye when you rise early in the morning before you do anything, and also before you make any sound, make a new verbal sound. So that has to be the first sound you make to bless speech. And so that’s why you rise up early in the morning, and then straight away sit up in on your bed, and we visualize in the middle of your tongue.
Middle of your tongue, you visualize syllable Dhih, seed syllable, that’s the seed syllable, that’s the core essence of this energy that we want to cultivate. Or it symbolizes the seed syllable or embodiment of the wisdom, all the wisdom there is in world. But oh, if you’re not familiar with the syllable, which is written on top of the page, you can’t visualize that, then think of a flame, orange flame of light, orange in color, mixture of yellow and red together, orange and color like a flame in the middle of your tongue. And when you recite the mantra, you keep thinking of that flame on your tongue. And then your reciting of the mantra blazes the flame, illuminates that into your mouth and the whole interior of your body.
Almost it it actually illuminates each and inside of the veins of the body, and then your whole body becomes a globe, radiant orange light, like the morning sunstress. Just before the sun actually rises, you see the orange color, you try to imagine your body becoming globe light. And the more you recite the mantra, you do this all simultaneously, visualization, recitation, and the feeling it cultivates. You recite the mantra, you visualize with the body turning to a globe of light, and the more you recite, the more rays of light transmits from all of your air force, meaning to all two directions. You’re not visualizing sitting on a bed, but you’re by the time your body turns on the globe of light, you’re in this space.
So the light goes out left, right, top, and bottom in all intermediate directions, touches mountains, people, inhabitants, horizons, space, water. You think of touch all inanimate, inanimate objects, and touching this rays, touching each object extracts their potential qualities, all the extracts all the qualities, nutrients of all the energies, both living and not living. And all of them absorb back into your body and throughout the recitation of the mantra. Then they all converge into your tongue, and then the flame in the tongue melts into a liquid, liquid orange in color. You visualize that melting into your tongue or tingling into your tongue.
Tasting the tongue, meaning it permeates through your vocal cord. This is the this is the first verbal chakra. All our habitual patterns are contained in the vocal cord and habitual pattern. Habitual pattern. Habitual pattern means the smell after garlic, eating garlic.
Even the garlic is in there, the smell is garlic. Similar, even though you’re not saying things, but because you have used them previously, have habituated you. Imagine that orange liquid going through your vocal cord, washes those stains of habitual pattern using harsh words, using unkind words, hurtful words, misleading words, anything negative aspects speech or washed. And then this nature permeates the whole nervous system, making you physically feel light, because it fills all your nervous system, makes you physically feel light, and mentally brightens your mind. It makes you awake, a sense of wakefulness never felt before, energizing wakefulness makes you feel really waking up.
Waking up not only physically, but waking spiritually, and mainly the verbal energy, how you will use verbal energy. And realizing amazingly that how our skillful or lack of use of speech really determines many experiences. How our experiences are an outcome of how we alter our speech. So therefore, when you recite the mantra, when you visualize that and try to cultivate the feeling of a lightness in the body, wakefulness in the mind, more importantly, great sense of wisdom and compassion. Wisdom of mindfulness throughout the whole day, that you’ll be totally mindful of using your speech skillfully.
Unless it’s useful and beneficial for one to say and other to hear, you won’t say it. It’s better that I will say it than I will it that will bring harm others. Say that it will bring harm others. They’re likely to create confusion, likely to create misunderstanding, likely to upset them, likely to hurt the feeling. You will will not use in anything, any speech that echoes those concerns.
And now, most probably, you will be quieter as a result of this happening. And that calmness is there when you don’t talk a lot. There’s already people. Even it says that not only he bestows the power to remain oneself, calm and peaceful, and being able to restrain one’s unskillful speech, But even when other people uses them, you hear them totally different now. You hear them with empathy.
You don’t feel them as a threat to you, but rather as a sorrow a sorrow and sadness that’s really anguishing them, and comes out in their voice, in their speech. So you hear them as private anguish shared to you unskillfully, rather than a threat of aggression that we feel normally having to defend ourselves. So one doesn’t really feel like an easy victim of other people’s unskillful use of speech, but rather as companion, we try to listen what the person really is trying to say. Because remember the meaning of the wisdom of opening eyes is you try to see beyond what is apparent. Yeah?
So this way, the calm abiding meditation and speech blessing practice goes very well outside meditation sessions very well. So through the practice, you recite the mantra, and at the end of the recitation of the mantra, you recite the last syllable be as many as you can in one breath. And when you finish the recitation, you swallow the saliva and try to feel the effect of the blessings. Feeling is very important. However poor your visualization, don’t worry about it.
You’re so good at visualization, but you have no feeling. It’s worthless. So some people get so upset they couldn’t visualize. If you can generate a feeling that’s good enough, visualization is just technique to assist us to cultivate the feeling. If you can feel that you’re everything, all the blessings have come and absorbed through each of the air pods, and you really feel saturated by all the positive things that is in the world, like the sun touching in the morning to all the universe, the birds wanting to dance and sing, you know, as soon as the sun hits, lift the veil of darkness.
How happiness how much happiness the sun bring to the world. Likewise, your own body is able to cultivate that and absorb and magnetize that. So you’ve got to feel that the first thing you could really feel ever more, never feel so wakeful or so energized. So you have a happiness to go to work or whatever you have to do because you have your morning was so great. And anything else, it could be no you know, difficult because your whole start of the day is such bright, brightening feeling.
So that’s why you can do this practice, and we will do this right now. So the meaning of the mantra is usually not explained, so I wouldn’t try to. But the but the but the of the mantra recitation, if you look at the syllables, om, a, ra, pa, za, na, the, all the places of articulation, exercise, if you like. You said om, I need anything to ra, ba, bilabial, za, it’s in Africa, na, dental, di, it’s a similarity. So all the places of possible sounds, places of articulation, they’re all blessed by these sounds.
And by being able to recite that every day, it takes no less than five minutes. No less than five minutes. It depends how thorough your visuals are, but reciting that mantra a hundred times doesn’t take anything at all. So it’s really good to see how you could incorporate that in your daily routine or practice, because sometimes to increase calmness of ourselves, it requires various ingredients, how we do and organize ourselves. So, one thing is formal meditation, another is blessing one’s speech in the mornings.
Because blessing one’s speech is so important. We may not talk about why we are in distress, why we are tired, why we are lack of energy all the time. Because we do tie ourselves with unnecessary conversations. You never knew you had that much time when you did spend quite a lot talking about something, almost next to nothing. But a lot of time has gone in doing just that.
But yet you get tired as a result of doing that. Our tiredness, our fatigue, lack of energy in doing meditation, or doing things derives from our exhaustion of energy. The conversation dissipates a lot of energy, particularly if they’re not meaningful. It tires us. It can even increase our stress.
Contents and purpose, motivation or conversation can tire and vary us much more than some activities do. So, conserving the verbal energy is a very good way to keep yourself fit, energized, and calm. Because silence is gallen. Why? Because it really, it conserves your energy.
It’s so nice to be quiet. And you like quietness, and the first thing to make quiet, quietness, quietness. We shouldn’t add noise to it. Our own meditation is to develop mindfulness and to calmness and understanding. However, every day to do speech tires us.
Reading is another thing. This is my idea anyway. Reading, people think they should be doing something all the time. Know? Should be reading another one, another novel, another novel, another And all the information really congests your mind, it influences your mind.
It tires me. There’s little or no factual importance in there. Maybe some message is there, it can get messaged much quicker without having to read all that. So sometimes it’s good to not to read unnecessary material because it creates a lot of silent noises in the mind. And your calmness of the mind could be robbed by those readings, what you read.
You subscribe to the ideology, fears, philosophy of the authors. It doesn’t mean that reading is bad, sometimes when you try to calm yourself down, you’ve got to think what is contributing within you by your act that makes you to be so not being able to feel calm and relaxed. In retreat, we’re not allowed to take materials to read. Why? Of course, there’s a lot of wonderful things to read, but they said no.
They don’t let you take even many religious materials. Only thing that you must do, you’ve got to read about it if you have time, but not supposed to read. So reading could be another way of de-stressing, sort of people may feel relaxed, but it’s difficult to say that. Long term, it doesn’t relax us. If you are feeding information that may be incomparable to your need, may be not necessary for your calmness.
To make the mind very spacious, you have to allow that space. If you can just do all sorts of things, you’ve got to be doing something and going somewhere or reading something. Always everything is to do, but meditation is not. Until we can include the meditation itself as the things to do list, including the things to do list, We really haven’t incorporated the practice of meditation. So I strongly suggest doing all the blessing of speech.
If you were to incorporate the calm abiding meditation, try to develop calmness in everyday to day, mind feeling, whatever you are good in your profession, it will come up very much nicer if you’re calm. It will come up nicer because then it’s really your talent comes through well if there’s calmness in the mind and gentleness in the speech. Then your talents are like your profession or your qualities, things that you give, is a well rounded source for some people. Our own character, our own personality with which we transmit or output our ability depends, influence other people’s heart. So that’s why it’s very important.
If you are calmer in your verbal behavior and in physical behavior, that already shows that your mind is much calmer. How do we indicate the mind is calm? That it is not making the body to do things that it doesn’t it is disruptive. It isn’t making speech to do things that are disruptive to other people to hear it. When it is not throwing anything that is negative, anti calmness to others, then the source would be that much calmer.
And for this reason, the bodily mindfulness, which we talk in meditation, and verbal speech, blessings of speech, are two very foundational factors, fundamental principles needed to cultivate karma by meditation. Now those are the two things, practical things that we need to use, because one of the important thing I like to highlight in the practices and teachings is try to practicalize the teachings, try to make them use it friendly, so to speak. It is beneficial for the people who practice, that they’re not going in a very awkward way of doing things, they sit in a very awkward posture, they don’t know why they’re sitting, and that has nothing to do with how they conduct with the body. Because your sitting is maybe awkward, because you haven’t set it for a long time with that posture. But it has a meaning as to how we conduct with the body, fixed outside our sessions.
The fact that you keep quiet in meditation, fact that you have to pose your mouth and jaws in a thick of clay is not just to do that, but to remind ourselves of how we use our verbal energy, how we use this small door, some big doors, some bigger than others. I think a lot of suffering is created from speech, these days. Lots of sufferings, I think. I was talking in Darwin in a group of people. There were a lot of Sri Lankan Buddhists, Theravāda Buddhist tradition.
Were talking about social activism, you know, what Buddhists should do in the society to manifest that they were doing something that is contributing to the well-being of society that others do. So I suggested the verbal nonviolence, verbal nonviolence. Because nonviolence in general has a nature. You see a lot of lot of media, a lot of big people talking about it, you know, demonstration anti A lot of hurt. So that’s why there’s a lot of lack of rest in people’s life is because when they heard something, what they themselves been talking about.
They have no idea how they speak stress as a result of their conversation. And if somebody said terrible things about people we like, All of a sudden, we try to defend them with little or no understanding why the person is coming from that point of view. So it seems to be very important. And a speech blessing is is one you use, I suggest, early in the morning when you rise up. You can combine invocation and praise to Mañjuśrī, And then when you’re invoking praising to Mañjuśrī, it doesn’t really matter whether you visualize Mañjuśrī in the space or not.
You’re reflecting on the qualities of Mañjuśrī. Now when you do the actual speech blessing, when you recite the mantra, your focus of the concentration is on the syllable d on your tongue. So that’s why the description you have got on page three as your visualization. So either you have done the praise or the invocation or both. And then following that, you can do this.
Or you can just you can just do the speech blessing without any of the invocation because the mantra is as long as followed by the visualization. So the visualization here is not formal Mañjuśrī, but your seed syllable d, which is the middle of the page, on top of that, page three, you can either visualize seed syllable Dhih, that character, or a a flame of orange light, whichever of these two is much easier for you to visualize. In the middle of your tongue, this has three qualities. It is not just a radiant orange color, it has a texture of a burning flame. And it’s constantly radiating and rising up.
It is constantly moving and shedding rays of light from all of its direction. And the radiant light is not something that’s burning, but it’s warm and radiant. It completely influences everything that its radiation touches touches. And here, the thing that it touches is ignorance, the darkness. It has a function of transforming darkness into orange light, And what it does is you visualize on topic in your tongue, and orange is a Dhih, and they should think this is the Mañjuśrī in essence.
The bodhi, meaning, intrinsically speaking, this is the inner bodhisattva Mañjuśrī that I have. Yeah? Represent. Yeah? And representing also, it is represent your potential to speak use your speech according to the spirit of the enlightened one.
Never tainted by ordinary person’s karma and habits and defilements, but only carrying enlightened energy. And then the more you focus on that yeah? This is happening while you’re reciting mantra. Yeah. The more you focus on that that that strong gravity of force you feel in the middle of the tongue, your mind and every all energy and concentration focus in the middle of the tongue, and that flame is now continuing to stream out many rays of light.
Not only if it completely illuminates your mouth, but whole interior of your body. Now this is happening early in the morning when you sit up from your bed and just sit and imagine your body just completely become illuminated like a globe of light, orange light. Illuminate my body and the world. Because the body is now completely filled with the light, light don’t tend to tend to get obstructed by anything. It now goes to strike through your body, through your hair pores, to alter direction, and strike all animate phenomena, and these and as many as other universes and and planet system there are.
And so you visualize yourself becoming the center of the focus from which radiant light rays goes out. Light rays not only touches the things in animate inanimate meaning environment, and animate meaning the inhabiting beings, both enlightened and unenlightened, pure realms as well as in saṃsāra. And then they goes to touch, and their light rays gather. And a light rays now bring back infinite positive qualities, qualities of wisdom, qualities of compassion, all the things that we need in in our life, in our spiritual life, are all now, I would say, attracted, are magnetized by these rays of light. Because source is their seed syllable Dhih.
They absorb all into your body, entering through your hair pores, through your orifices, through your organs, and finally they all absorb into your seed syllable Dhih. Now if your visualization is very clear, vivid, you can also visualize as the rays of light absorb back through your through your hair pores, here, your skin and tissues, muscles, tendons, you know, tendons and bones and joints, all of them finally absorb back into your seed syllable Dhih. And as soon as it touches the seed syllable Dhih, the seed syllable Dhih, previously, inner seed syllable Dhih like a flame of light, now it melts and transforms itself in a liquid. That liquid that is has a has a cool and refreshing and soothing sensation. You can feel it, and that that liquid now just goes down through your vocal cord.
That’s the chakra of throat throat chakra. Throat chakra is the center of our vocal energy. Our verbal and our audio energy, energy we create audially that affects our own well-being and others, center of which the negative vibration of our ordinary negative. The negative, I would say, ordinary energy is completely cleansed and removed. And just as morning sunrise dispel the darkness, orange translucent stream of negative, remove negative verbal habitual patterns.
Negative negative verbal habit patterns are tendency to use speech hurtfully without realizing their consequences, and completely absent minded as the use of our speech. That is a negative. The ignorance makes us not to think what we’re about to say or why we’re saying. And negative verbal habitual pattern, one is due to ignorance, another is due to due to due to care due to carelessness, harmfulness, saying things that are not true, saying things that are very divisive and very hurtful for the others, even though there may be some fact and reason with behind why we say that, but the way we put it, it should completely defeat the purpose. And that’s negative verbal habitual patterns.
We just don’t know how to put it. As soon as we put it, it completely doubled the problem. It didn’t eliminate any problem whatsoever. It just increased. That’s negative verbal habitual pattern.
Normally, we don’t have give the time to wait a couple of seconds or more. We don’t have the Mañjuśrī’s wisdom to say, wait a minute. Don’t it’s not a good idea to say that. Come on. Think again.
We don’t have that power of Mañjuśrī. We are not invoking that Mañjuśrī. We don’t we just we just can’t wait a few seconds. We just have a tendency to interrupt somebody. And that in itself completely lost will make us lose them.
By the time we are about to say we have lost them already, Mañjuśrī. So that kind of negative verb habit patterns. Just few minutes of quietness and attention would have completely self stopped, but we don’t. That’s a negative verb habit pattern. We’re completely controlled by our own negative, audio energy.
We can’t bear to hear other person’s audio energy. Whereas when we have Mañjuśrī’s blessing, we have complete tolerance, complete compassion to hear everything what the person has to say. Even if we have something wonderfully intelligent to say, it sure can wait. It sure will be much more powerful after all the confusion has been created. To interrupt confusion doesn’t really generate wisdom.
So that kind of verbal habitual patterns, and using harsh speech, swear languages, and engaging in fairly useless conversations, idle chatter, and callous talk, idle gossiping, and speak and engaging in conversation that has no mutual benefit other than the sheer intelligence. So this is negative verbal habit. But just imagine the, you know, the words and phrases we tend to use when we are completely upset. You know? As we tend to repeat the same phrases for wherever we picked up.
That’s a we are so habituated by that. So this nectar that goes through your vocal cord completely washes them washes them and bless your own speech to become gentle, soft, truthful, and old. Just imaginable qualities of a speech that is completely governed by intelligent mind. And so just feel soothed. You’ve got to feel it as you recite the mantra.
You feel the need to do that every morning, and then it’s powerful, powerful transformation take place. Wherever the nectar flows, which is everywhere inside all seventy two thousand channels, it imprints seed of mindfulness, particularly in the vocal chakra, giving the power to control the use of my own speech, use of mind speech. Control the use of my own speech meaning, sometimes there may be a lot of facts and reasons why we feel we have to say. But the time and the person and situation, how we want to put symptoms to completely inappropriate. So therefore, we just we just say see the futility of exercising the expression.
So just learning how to control. Sometimes it’s not gonna do any any good by me saying this. Just knowing that is power, really. Just seeing the confusion already exists is already saddening enough. And I can’t I don’t need to add anything to this.
That’s a real compassionate need. That’s the very only Mañjuśrī energy can stop that. Power to control use of my own speech, and sometimes maybe just silent, just remaining silent. Sure, you can remain silent, you don’t need to say anything, but wisdom not to be adversely affected by other people’s verbal abuse. Now while we may not be saying, but we we feel we have to say something because we want to stop the problem which appears to be created by other people.
So here, we try to cultivate wisdom not to be affected in any negative way by other people’s careless speech. Why? By understanding them as expressions of the mental anguish, because you have the compassion of the manjushri, which realizes the reason by which the beings are expressing what they are is out of ignorance. I When you can tackle the root cause of the problem, which is ignorance, you don’t attack the person. And therefore, the person and oneself are easy, equally equally, you know, affected by it, but cause is not the person, it’s the ignorance.
So with this in mind, one is able to remain tolerant. When other people are unable to use the speech skillfully, may I develop empathy to remain calm, focused, and patient, so that they are be relieved from the mental anguish by the blessings of Mañjuśrī, lord of speech. Even when we remain patient, if we don’t say that I’m being patient here, you know, and not not really getting with that ego trip here, you know, I’m getting blessings in Mañjuśrī here, enabling me to do this. It’s much better than saying I’m being patient to this horrible person. When we put that, then that doesn’t really make us to stay long and patient.
But if we think we are calm, we are because of Mañjuśrī’s blessings. If we are not doing anything retaliatory, we do this because we are able to do this Mañjuśrī. Maybe it is manjushri, it’s a manifestation, testing my tolerance. When you do that, it even helps better. So then you don’t get into the trip of of who is good and who is not to have an issue.
That’s as one sees the interconnectedness of the problem, and one try to deal with it without having to correct it verbally. And let this restoration, the sacred Mañjuśrī guard my own speech through our old times, and may I receive blessings upon my mind just as snowflakes falling on a golden wall. So this is rereading you’ve got is just to help you to visualize in the meanings contained, meanings that we need to reflect on while doing the mantra recitation. But of course, once you get used to this visualization in a couple of weeks time, well, then you don’t need to read it verbally every day. You just recite the mantra and just cast the visualization, and then create a vivid image of the effect of the blessings absorbed into you, and then what is it doing, what is blessing you inwardly, and then recite with the five syllable mantra.
Mañjuśrī’s mantra, you see, is five syllable. The first syllable om and the last syllable d are not considered part as as exclusive mantra Mañjuśrī. And so Om is the forerunner of all mantras, and that’s the first syllable. Om here simply is pay homage to Mañjuśrī in this case. And the last syllable d is the seed syllable of Mañjuśrī.
And so here, it’s not the not the not the root mantra. The root mantra is the five syllable, ara pachana. Ara pachana. Not often the meanings of these mantras are explained.