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Manjushri

We dedicate the merit to the Long Life and Holy Wishes of Guru Khenpo Tsewang Dongyal Rinpoche and his Sangha.

Buddhist Masters

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Karma Lingpa's Beholding Naked Awareness

Karma Lingpa

https://www.youtube.com/watch?v=nnV-ibvYIk8

Mind Only School

“I next envisioned Pema Osel Ling as remaining for a long time to come — a long-lasting ocean of Dharma — where teachers would teach and where generation upon generations of people would come for teachings and practice. And I wanted this Dharma center to remain totally dedicated to the Dudjom Tersar lineage, not out of sectarianism, but because this lineage is the most profound and direct for this time. Not only does it suit peoples’ mental capacities but, more profoundly, it completely contains all 84,000 teachings as taught by Buddha Shakyamuni and the 640,000 Great Perfection tantras as well. Nothing is missing.” https://www.vajrayana.org/letter-membership/

https://tibetanclassics.org/index.php/indian-buddhist-classics-series/

| frame | The [[bodhisattva Mañjushri]]

Return to Yamantaka

https://www.youtube.com/watch?v=KQ_Pm8DKUyI

https://www.lotsawahouse.org/tibetan-masters/jamyang-khyentse-chokyi-lodro/manjushri-five-families-praise

The Sutra on Perfect Wisdom (Conze 1975) defines the significance of each syllable thus:[citation needed]

A is a door to the insight that all dharmas are unproduced from the very beginning (ādya-anutpannatvād). RA is a door to the insight that all dharmas are without dirt (rajas). PA is a door to the insight that all dharmas have been expounded in the ultimate sense (paramārtha). CA is a door to the insight that the decrease (cyavana) or rebirth of any dharma cannot be apprehended, because all dharmas do not decrease, nor are they reborn. NA is a door to the insight that the names (i.e. nāma) of all dharmas have vanished; the essential nature behind names cannot be gained or lost.

name of Mañjuśrī in siddhaṃ maṃ ju śrī

Name of mañjughoṣa in siddhaṃ maṃ ju gho ṣa

The names Mañjughoṣa and Mañjuśrī are synonyms for the same figure, although there are sometimes slight iconographic differences between them in Buddhist art. In Sanskrit mañju means: “beautiful, lovely, charming, pleasent, sweet”; while ghoṣa means “voice”, while śrī has a range of meanings taking in “light, lustre, radiance; properity, welfare, good fortune, success, auspciousness; high rank, royalty”. So Mañjughoṣa can mean Beautiful Speech, and Mañjuśrī might be translated as Lovely Prince, or Beautiful Radiance, etc.

The emblems of both figures are the flaming sword in the right hand, and the book in the left. Sometimes these are perched upon lotuses which are held in the relevant hand. Sometimes the book is held to the heart and sometimes out to the side. The book is the Aṣṭasāhasrikā Prajñāpāramita Sutra - the Perfection of Wisdom in 8000 lines.

He is sometimes known as Arapacana Mañjuśrī after his mantra (in the Mañjuśrīnāmasaṃgitī for instance) which is also known as the Arapacana Mantra - see below. Another name he goes by is Vagiśvara or Lord of Speech.

Seed Syllable

Seed syllable of manjusri/manjughosa 'dhih', the perfection of wisdom, in the Siddham script

Siddhaṃ Mañjuśrī 's seed syllable is dhīḥ, the seed syllable of perfect wisdom which he shares with Prajñāpāramita. For more information on dhīḥ see also my essay The Seed Syllable of Perfect Wisdom.

Seed syllable of manjusri/manjughosa 'dhih', the perfection of wisdom, in the Tibetan Uchen script

Tibetan - Uchen mantra

Siddhaṃ

The Manjughosa/Manjusri - arapacana - mantra in the Siddham script Tibetan - Uchen

The Manjughosa/Manjusri - arapacana - mantra in the Tibetan Uchen script Lantsa

The Manjughosa/Manjusri - arapacana - mantra in the Lantsa script Devanāgarī

The Manjughosa/Manjusri - arapacana - mantra in the Lantsa script Transliteration

oṃ a ra pa ca na dhīḥ

Tibetan pronunication is slightly different and so the Tibetan characters read:

oṃ a ra pa tsa na dhīḥ

Notes on the Mañjuśrī-Mañjughoṣa/Arapacana Mantra

The middle part of the mantra consists of the first five syllables of what is most likely the Gāndhārī alphabet - it is clearly not Sanskrit which has quite a different order. I have written a short essay on the Arapacana alphabet on my blog. I'm unsure about the oṃ and dhīḥ, the first of which especially, seems to frame it as part of the general Mahayana Dhāraṇī cult. dhīḥ is strongly associated with the Prajñāpāramita tradition, but I haven't explored the nature of the connection yet. One source of the alphabet is the Pañcaviṃśatisāhasrikā Prajñāpāramita Sutra, The Perfection of Wisdom in 25,000 lines, which Conze translates in his book The Large Sutra on Perfect Wisdom which sets out the following meanings for the first syllables:

A is a door to the insight that all dharmas are unproduced from the very beginning (ādya-anutpannatvād); RA is a door to the insight that all dharmas are without dirt (rajas); PA is a door to the insight that all dharmas have been expounded in the ultimate sense (paramārtha); CA is a door to the insight that the decrease (cyavana) or rebirth of any dharma cannot be apprehended, because all dharmas do not decrease, nor are they reborn; NA is a door to the insight that the names [i.e. nāma] of all dharmas have vanished; the essential nature behind names cannot be gained or lost. Each letter of this mystical alphabet then is associated with some point of the Dharma, and all together are referred to as the syllable-doors (to the Dharma). The 'power' of these syllables is somewhat cryptically explained, but I think the point is that all of the reflections are pointing towards the nature of śunyata. (See The Wisdom Alphabet for more detail).

The first sentence in Sanskrit - akāro mukhaṃ sarvadharmāṇāṃ ādyanutpannavāt - went on to become a mantra in its own right in the Hevajra Tantra for instance.

Vagiśvara

Mañjuśrī is sometimes known by an epithet that is also borne by Śiva, and by Indra before him. Vak is speech in Sanskrit. In Vedic texts Vāc is treated as a Goddess in her own right. Vagiśvara combines vāc and īśvara and means Lord of Speech. Since it is Vāc or speech that forms the basis of mantra, to be the Lord of Speech is to be Lord of Mantra.

Mantra

Siddham

Vagisvara Manjusri Mantra Siddham Transliteration

oṃ va gi śva ra muḥ

oṃ vagiśvara muḥ

Tibetan

Vagisvara Manjusri Mantra Tibetan Transliteration

oṃ va gī śva ri muṃ

oṃ vagīśvari muṃ

The Tibetan version often has īśvari rather than īśvara, but this is incorrect.

http://www.visiblemantra.org/manjusri.html

http://www.visiblemantra.org/arapacana.html

Mañjushri (Skt. Mañjuśrī; Tib. འཇམ་དཔལ་, འཇམ་དཔལ་དབྱངས་, Jampalyang, Wyl. 'jam dpal dbyang; Chi. 文殊, Wenshu, Pin. Wénshū)) or Mañjughosha (Skt. Mañjughoṣa; Tib. འཇམ་དབྱངས་, Jamyang, Wyl. ‘jam dbyangs; 'the Gentle Voiced') or is

one of the eight great bodhisattvas who were the closest disciples of the Buddha. In this form, he sometimes appears whitish-green in colour and holding a lily to symbolize renunciation of the destructive emotions.
the embodiment of the knowledge and wisdom of all the buddhas, traditionally depicted with a sword in his right and a text in his left hand.

In The Array of Virtues of Manjushri’s Buddha Realm the Buddha proclaims: :The benefit accomplished for beings by Manjushrikumarabhuta<ref>Another name for the bodhisattva Mañjuśrī, it means in full “the youthful Mañjuśrī.”</ref> in each eon is not performed even by trillions of buddhas.<ref>https://read.84000.co/translation/toh59.html#UT22084-041-004-276</ref>

Jamyang Khyentse Wangpo says:

:In definitive terms, Mañjushri, you are now, and from the very beginning you have always been, a genuine buddha, in whom all the qualities of abandonment and realization are totally perfected, because you completely traversed all ten bhumis, such as the Joyous and so on, and purified the two obscurations, together with any latent habitual tendencies, many incalculable aeons ago. Nevertheless, from a merely provisional perspective, you appear as the foremost of all the bodhisattvas, and demonstrate the means of training as a bodhisattva in the presence of all the victorious ones and their heirs throughout the ten directions.

:Moreover, from the perspective of the mantrayana, there is no doubt whatsoever that you, Mañjushri, are a buddha. In fact, this is even stated in the sutras. In the The Array of Virtues of Manjushri’s Buddha Realm, for example, it says you have completed the ten bhumis. And in two other sutras—the Shurangama-samadhi Sutra and the Angulimala Sutra—you are clearly referred to as a buddha. <ref>

</ref>

Manjushri's initial prayers of aspiration

In The Array of Virtues of Manjushri’s Buddha Realm we read about the extraordinary aspirations Manjushri made in a past life as King Akasha:

:For as long as beginningless cyclic existence :Has occurred in the past, :I shall now engage in limitless deeds :For the sake of beings.<ref>Verses 1.203-214, https://read.84000.co/translation/toh59.html#UT22084-041-004-219</ref>

:In the presence of the World’s Protector,<ref>i.e. Buddha</ref> :I direct my mind toward supreme awakening. :I will serve all beings, :And free them from poverty and misery.

:I shall not aspire or be eager :To quickly awaken to buddhahood. :Rather, throughout the reaches of the future, :I shall act for the benefit of every single being.

Normally, a Buddha would prophesy a bodhisattva's future enlightenment, but King Akasha had the great confidence to proclaim:

:I make my own prophecy, :As there is no doubt of my buddhahood.<ref>https://read.84000.co/translation/toh59.html#UT22084-041-004-226</ref>

Notes

Teachings Given to the [[About Rigpa]] | [[Rigpa]] Sangha

Orgyen Tobgyal Rinpoche, Lerab Ling, 30 May 2011

Empowerments of Manjushri Given to the [[About Rigpa]] | [[Rigpa]] Sangha

His Holiness Sakya Trizin, Dzogchen Orgyen Chö Ling, London, UK, [August/September?] 1978
His Holiness Sakya Trizin, Cornwall, UK, 29 March 1989
Khenpo Jikme Phuntsok, Lerab Ling, 30 August 1993
His Holiness Sakya Trizin, Lerab Ling, 2 August 2014
Shechen Rabjam Rinpoche, Lerab Ling, 17 August 2019: White Manjushri
Ling Choktrul Rinpoche, Dharma Mati, Germany, 7 May 2023

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Category of Buddhas and Deities Category of Bodhisattvas Category of Manjushri Category of Eight Close Sons