Manjushri Bodhisattva Mantra

[Colleen Bramham]

Scholarshave identified Majuśrī as the oldest and most significant bodhisattva in Mahāyāna literature.[2] Majuśrī is first referred to in early Mahāyāna sūtras such as the Prajāpāramitā sūtras and through this association, very early in the tradition he came to symbolize the embodiment of prajā (transcendent wisdom).[1] The Lotus Sutra assigns him a pure land called Vimala, which according to the Avatamsaka Sutra is located in the East. His pure land is predicted to be one of the two best pure lands in all of existence in all the past, present, and future. When he attains Buddhahood his name will be Universal Sight[citation needed]. In the Lotus Sūtra, Majuśrī also leads the Nagaraja's daughter to enlightenment. He also figures in the Vimalakīrti Sūtra in a debate with Vimalakīrti where he is presented as a Bodhisattva who discusses non-duality with him.

An example of a wisdom teaching of Majuśrī can be found in the Saptaśatikā Prajāpāramitā Sūtra (Taishō Tripiṭaka 232).[3] This sūtra contains a dialogue between Majuśrī and the Buddha on the One Samādhi (Skt. Ekavyūha Samādhi). Sheng-yen renders the following teaching of Majuśrī, for entering samādhi naturally through transcendent wisdom:

Within Vajrayāna Buddhism, Majuśrī is a meditational deity and considered a fully enlightened Buddha. In Shingon Buddhism, he is one of the Thirteen Buddhas to whom disciples devote themselves. He figures extensively in many esoteric texts such as the Majuśrīmūlakalpa[1] and the Majuśrīnāmasamgīti. His consort in some traditions is Saraswati.

The Majuśrīmūlakalpa, which later came to be classified under Kriyātantra, states that mantras taught in the Śaiva, Garuḍa, and Vaiṣṇava tantras will be effective if applied by Buddhists since they were all taught originally by Majuśrī.[5]

Majuśrī is depicted as a male bodhisattva wielding a flaming sword in his right hand, representing the realization of transcendent wisdom which cuts down ignorance and duality. The scripture supported by the padma (lotus) held in his left hand is a Prajāpāramitā sūtra, representing his attainment of ultimate realization from the blossoming of wisdom.

Majuśrī is often depicted as riding or seated on a blue lion, as can be seen at Buddha Tooth Relic Temple and Museum in Singapore. (see opposite), or sitting on the skin of a lion. This represents the use of wisdom to tame the mind, which is compared to riding or subduing a ferocious lion.In Chinese and Japanese Buddhist art, Majuśrī's sword is sometimes replaced with a ruyi scepter, especially in representations of his Vimalakirti Sutra discussion with the layman Vimalakirti.[6] According to Berthold Laufer, the first Chinese representation of a ruyi was in an 8th-century Majuśrī painting by Wu Daozi, showing it held in his right hand taking the place of the usual sword. In subsequent Chinese and Japanese paintings of Buddhas, a ruyi was occasionally represented as a Padma with a long stem curved like a ruyi.[7]

He is one of the Four Great Bodhisattvas of Chinese Buddhism, the other three being Kṣitigarbha, Avalokiteśvara, and Samantabhadra. In China, he is often paired with Samantabhadra[citation needed].

The Arapacana is a syllabary consisting of forty-two letters, and is named after the first five letters: a, ra, pa, ca, na.[9] This syllabary was most widely used for the Gāndhārī language with the Kharoṣṭhī script but also appears in some Sanskrit texts. The syllabary features in Mahāyāna texts such as the longer Prajāpāramitā texts, the Gaṇḍavyūha Sūtra, the Lalitavistara Sūtra, the Avataṃsaka Sūtra, the Dharmaguptaka Vinaya, and the Mūlasarvāstivāda Vinaya.[9] In some of these texts, the Arapacana syllabary serves as a mnemonic for important Mahāyāna concepts.[9] Due to its association with him, Arapacana may even serve as an alternate name for Majuśrī.[8]

This mantra is very popular in Nepal, where Vāgīśvara Majuśrī is a popular deity.[12] Another Majuśrī mantra is the mantra for Majuvajra, a tantric form of Majuśrī associated with the Guhyasamaja tradition, it is:[13]

Majuśrī is known in China as Wenshu (Chinese: 文殊; pinyin: Wnshū). Mount Wutai in Shanxi, one of the four Sacred Mountains of China, is considered by Chinese Buddhists to be his bodhimaṇḍa. He was said to bestow spectacular visionary experiences to those on selected mountain peaks and caves there. In Mount Wutai's Foguang Temple, the Manjusri Hall to the right of its main hall was recognized to have been built in 1137 during the Jin dynasty. The hall was thoroughly studied, mapped and first photographed by early twentieth-century Chinese architects Liang Sicheng and Lin Huiyin.[14] These made it a popular place of pilgrimage, but patriarchs including Linji Yixuan and Yunmen Wenyan declared the mountain off limits.[15]

Apparently the association of Majuśrī with Wutai (Wu-t'ai) Shan in north China was known in classical times in India itself, identified by Chinese scholars with the mountain in the 'north-east' (when seen from India or Central Asia) referred to as the abode of Majuśrī in the Avataṃsaka Sūtra. There are said to have been pilgrimages from India and other Asian countries to Wutai Shan by the seventh century.

According to official histories from the Qing dynasty, Nurhaci, a military leader of the Jurchens of Northeast China and founder of what became the Qing dynasty, named his tribe after Majuśrī as the Manchus.[18] The true origin of the name Manchu is disputed.[19]

In Tibetan Buddhism, Majuśrī manifests in a number of different Tantric forms. Yamāntaka (meaning 'terminator of Yama i.e. Death') is the wrathful manifestation of Majuśrī, popular within the Gelug school of Tibetan Buddhism. Other variations upon his traditional form as Majuśrī include Namasangiti, Arapacana Manjushri, etc. In Tibetan Buddhism, Majuśrī is also an yidam. The Emperor Manjushri as a honorific title was also given to Qing emperors such as the Qianlong Emperor.

In the Taoist pantheon, Majuśrī is adopted as a Taoist deity known as Wenshu Guangfa Tianzun. This deity appears in the Ming Dynasty novel Fengshen Yanyi as a senior disciple of Yuanshi Tianzun, the highest deity in Taoism. However, the books Qunxian Xianpo Tianmen and Western Tang Dynasty Biography state that Wenshu Guangfa Tianzun and Majuśrī Bodhisattva are not the same person.[22][23]

According to Swayambhu Purana, the Kathmandu Valley was once a lake. It is believed that Majuśrī came on a pilgrimage from his earthly abode-Wutaishan (five-peaked mountain) in China. He saw a lotus flower in the center of the lake, which emitted brilliant radiance. He cut a gorge at Chovar with his flaming sword to allow the lake to drain. The place where the lotus flower settled became the great Swayambhunath Stupa, and the valley thus became habitable.

In eighth century Java during the Mataram Kingdom, Majuśrī was a prominent deity revered by the Sailendra dynasty, patrons of Mahayana Buddhism. The Kelurak inscription (782) and Manjusrigrha inscription (792) mentioned about the construction of a grand Prasada named Vajrāsana Majuśrīgṛha (Vajra House of Majuśrī) identified today as Sewu temple, located just 800 meters north of the Prambanan. Sewu is the second largest Buddhist temple in Central Java after Borobudur. The depiction of Majuśrī in Sailendra art is similar to those of the Pala Empire style of Nalanda, Bihar. Majuśrī was portrayed as a youthful handsome man with the palm of his hands tattooed with the image of a flower. His right hand is facing down with an open palm while his left-hand holds an utpala (blue lotus). He also uses the necklace made of tiger canine teeth.

Coming up to the second floor, you will discover the Aranya Hall, which is a spacious room used for Buddhism and Meditation classes. These activities will provide much Buddhist knowledge and enrichment for devotees and visitors alike. On the second floor, one can also explore the various Buddhist artifacts and figurines which are part of Buddha Tooth Relic Temple & Museum's showcase.

Also situated towards the end of the hall is the Aranya Sutra Chamber, where the 600 fascicles of the Maha Prajna Paramita Sutra are kept. Here you will see a splendid Bodhisattva Manjusuri inspiring wisdom to those seeking this, as well as the 16 Prajna Guardians.

The Bodhisattva Manjusri is in the Sattvaparyanka (noble tailor) posture with each foot lying on the lotus pedestal, above the lion throne. He holds a priest's sceptre in his right hand and a sutra scroll in his left hand. His hair is tied in a high chignon with a lotus and a book of wisdom on top. A double lotus aureole radiates behind his body and head. He has a general's armour and a monk's robes over it.

Manjusri means 'wonderful virtues', that is he has many unbelievable merits; it also means 'wonderful first' as his merits is first amongst all the Bodhisattvas; and it also means 'wonderful and auspicious' as his merits are the most auspicious. Besides these, there are many other meanings to his name.

Scholars have identified Majuśrī as the oldest and most significant bodhisattva in Mahāyāna literature. He appears in many sutras and is often regarded as the leader, parent and friend of the Bodhisattvas and spiritual son of the Buddha.

According to Chinese Buddhist legends, he was created by Buddha Sakyamuni to transmit His Teachings to the Chinese. Sakyamuni caused a golden ray to burst from his forehead and pierce a magical tree on Wutai Shan. A lotus grew out of the tree and from inside the lotus appeared Manjusri.

"In the northeast, there is a dwelling place of Bodhisattvas, called the Ching Liang Shan. In the past various Bodhisattvas have made their home there. It was here that a Bodhisattva called Manjusri manifested himself. He had ten thousand followers who were also Boshisattvas, and he continually preached the Law."

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