Manjusri
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| Manjusri | |
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 Japanese bronze sculpture
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| Sanskrit: | Mañjuśrī |
| Chinese: | 文殊, 文殊師利 |
| Japanese: | Monju, Monjushuri |
| Tibetan: | Jampelyang |
| Korean: | Munsu |
| Vietnamese: | Văn-thù-sư-lợi |
| Information | |
| Venerated by: | Mahayana, Vajrayana |
| Attributes: | Great wisdom |
Manjusri (Ch: 文殊 Wénshū or 文殊師利菩薩 Wénshūshili Púsà; Jp: Monju; Tib: Jampelyang; Nepalese: मंजुश्री Manjushree) is a bodhisattva in the Mahayana and Vajrayana traditions of Buddhism, and is considered a yidam, or titular deity in Tibetan specifically. Manjusri is the bodhisattva associated with wisdom, doctrine and awareness. Historically, Manjusri was a disciple of the Buddha.
The Sanskrit term Mañjuśrī can be translated as "Gentle Glory"[1]. Mañjuśrī is also known by the fuller Sanskrit name of Mañjuśrī-kumāra-bhūta.[2]
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[edit] In the Buddhist tradition
Manjusri is first referred to in early Mahāyāna texts such as the Prajñā-pāramitā Sūtras and through this association very early in the tradition he came to symbolize the embodiment of prajñā (wisdom).[3] Manjusri later figures extensively in many texts associated with Tantric Buddhism such as the Mañjuśrī-mūla-kalpa.[4]
Together with the Buddha and fellow disciple Samantabhadra he forms the Shakyamuni trinity (Jp: Sanzon Shaka). In Tibetan Buddhism he sometimes is depicted in a trinity with Avalokiteshvara and Vajrapani. Manjusri is mentioned in a number of Mahayana Buddhist sutras, particularly the Prajnaparamita Sutras. The Lotus Sutra assigns him a paradise called Vimala, which according to the Avatamsaka Sutra is located in the east. His consort in some Vajrayana traditions is Saraswati. He is also sometimes called Manjughosha.
Within Tibetan Buddhism, Manjusri is a tantric meditational deity or Yidam, and considered a fully enlightened Buddha. In the Shingon school of esoteric Buddhism, he is one of the thirteen deities whom disciples devote themselves too.
[edit] Manjusri Mantra
Chanting the Manjusri Mantra:
| “ | Om A Ra Pa Cha Na Dhīh | ” |
is believed to enhance wisdom and improve one's skills in debating, memory, writing, explaining etc. "Dhih" is the seed syllable of the mantra and is chanted with greater emphasis. In Japanese Shingon Buddhism, this mantra is transliterated and recited as:
| “ | On a raha-shanō | ” |
[edit] Iconography
A male Bodhisattva, he is depicted wielding a flaming sword in his right hand, representing his realisation of wisdom which cuts through ignorance and wrong views. The scripture supported by the flower held in his left hand is the Prajnaparamita, representing his attainment of ultimate realisation and Enlightenment. Variations upon his traditional form as Manjusri include Guhya-Manjusri, Guhya-Manjuvajra, and Manjuswari, most of which are Tantric forms associated with Tibetan Buddhism. The two former appearances are generally accompanied by a shakti deity embracing the main figure, symbolising union of form and spirit, matter and energy.
[edit] Yamantaka
- Main article: Yamantaka
Yamāntaka (meaning 'terminator of Yama i.e. Death') is the wrathful manifestation of Manjusri, popular within the Geluk school of Tibetan Buddhism.
[edit] In other Buddhist cultures
[edit] Manchu
According to legend Nurhaci, a military leader of the Jurchen tribes and founder of what became the Chinese imperial Qing Dynasty, believed himself to be a reincarnation of Manjusri. He therefore is said to have renamed his tribe the Manchu.
[edit] Role in Nepalese mythology
According to Swayambhu Purana, the Kathmandu Valley was once a lake. It is believed that Manjusri saw a lotus flower in the center of the lake and cut a gorge at Chovar to allow the lake to drain. The place where the lotus flower settled became Swayambhunath Stupa and the valley thus became habitable.
The Newars of the Kathmandu Valley, who adhere to both Buddhism and Hinduism, revere him as the Bodhisattva of Wisdom.
[edit] In China
For Chinese Buddhists Wutai Shan, which also had strong associations for Taoists was considered to be the earthly abode of Manjusri and one of the Four Sacred Mountains of Buddhism in China.
Manjusri was said to bestow spectacular visionary experiences to those on selected mountain peaks and caves there. These made it a popular place of pilgrimige, but patriarchs including Linji and Yun-men declared the mountain off limits[5].
Being in the North of China and revered, it was also associated with the Northern lineages of Zen[6].
[edit] References
- ^ Lopez Jr., Donald S. (2001). The Story of Buddhism: A Concise Guide to its History and Teachings. New York, NY, USA: HarperSanFrancisco. ISBN 0-06-069976-0 (cloth) P.260.
- ^ Keown, Damien (editor) with Hodge, Stephen; Jones, Charles; Tinti, Paola (2003). A Dictionary of Buddhism. Oxford, UK: Oxford University Press. ISBN 0-19-860560-9 p.172.
- ^ Keown, Damien (editor) with Hodge, Stephen; Jones, Charles; Tinti, Paola (2003). A Dictionary of Buddhism. Oxford, UK: Oxford University Press. ISBN 0-19-860560-9 p.172.
- ^ Keown, Damien (editor) with Hodge, Stephen; Jones, Charles; Tinti, Paola (2003). A Dictionary of Buddhism. Oxford, UK: Oxford University Press. ISBN 0-19-860560-9 p.172.
- ^ *See Robert M. Gimello, “Chang Shang-ying on Wu-t'ai Shan,” in Pilgrims and Sacred Sites in China:, ed. Susan Naquin and Chün-fang Yü (Berkeley: University of California Press, 1992), pp. 89–149; and Steven Heine, “Visions, Divisions, Revisions: The Encounter Between Iconoclasm and Supernaturalism in Kōan Cases about Mount Wu-t'ai,” in The Kōan, pp. 137–167.
- ^ Heine, Steven (2002). Opening a Mountain: Koans of the Zen Masters. USA: Oxford University Press. ISBN 0-19-513586-5.
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