In this article:
Manjushri is the name given to the great Buddha and bodhisattva of wisdom. In turn, wisdom in Buddhist teachings refers to mastery over oneself, one’s entire being, aura, and affairs entrusted to the care of people. It is wisdom that is most revered in Buddhism, as a virtue, and is called the “Mother of all Buddhas.”
Manjushri mantra is a charge of wisdom and positive energy. It is about her that will be discussed in this article, as well as about who Manjushri is.
Manjushri
“The Messenger of Liberation” - this is exactly how Buddhists see Manjushri, who is also revered as the patron of the arts and sciences, an orator, patron and protector of astrologers. For example, Buddhist writers, before starting to write a book or poem, first turn to this God for help or begin creation with a prayer in his honor.
Buddhists ask Manjushri to grant them mental abilities, wisdom, mastery of learning, the ability to interpret sacred texts, eloquence and good memory. He is the patron of literature, consciously using the Word as an instrument for liberation in the form of a sharp sword that conquers and dispels ignorance. A simple person can ask Manjushri for enlightenment.
Manjushri is considered a bodhisattva who achieved the enlightenment of a Buddha in another universe, many eons ago becoming a fully enlightened Buddha. Buddhist teachings claim that Manjushri sympathized with the Chinese people who lived far from India, where the incarnation of Lord Gautama once took place. As a result, he promised himself to help the Chinese and created his own “Pure Land,” called the Five Mountains Paradise, which was located in northern China. The “Pure Land” was the name given to the spiritual kingdom ruled by the Buddhas and created by them for their disciples. This is where the best training took place.
Some texts say that Manjushri had a “Pure Land” in another universe in which he could manifest as the perfect Buddha that he actually is. His earthly “Pure Land” became a favorite place of Tibetan, Mongolian, and Chinese Buddhists; Manjushri's followers make constant pilgrimages to these places, where they hope to see their teacher and idol at least for one moment.
However, only those people who have pure hearts and vision can see it. But even under these conditions, it still requires a certain skill to recognize Manjushri, since he often appears before people in the guise of an orphan or a poor person. Those who, due to their own karma, cannot see Manjushri with their own eyes, often see him in a dream, for example, outside of their physical body.
In Sanskrit, the name Manjushri means "calm bliss". Tibetan artists often depict Manjushri with Gautama Buddha and Maitreya, with the former representing the wisdom of the bodhisattva ideal and Maitreya representing compassion, together representing the two sides of the bodhisattva's path.
Mantras
Manjushri has several mantras. Here they are:
OM ARA PA TZA NADI. Used to develop memory, wisdom, understanding of mantras and prayers.
OM VAGI SHORI MUM. Increases the effectiveness of communication, praises speech - “Glory to the God of Speech.”
GATE GATE PARA-GATE PARA-SAM-GATE BODY SVAHA. With this mantra you can invoke the wisdom that is hidden in the sacred texts.
Bodhisattva Manjushri.
Manjushri or Sarvadharmaprapancha (Sanskrit: मञ्जुश्री, Mañjuśrĩ; Chinese: Wen-shu; Japanese 文殊 / Monju; Tib. Jampal / Jampal – lit. “Beautiful radiance”, “Holy generosity”) - bodhisattva of the Padma family (see Amitabha Buddha).
Manjushri eliminates all divisions of appearances and remains in the samadhi of “emptiness, absence of appearances and desires.” Resides in the Gate of Liberation. The dharmakaya reveals suchness, which is always joyful and pure. Bodhisattva Manjushri personifies the highest wisdom, reason and will, personifies omniscience and realizes complete enlightenment.
In the Vajrayana, Manjushri is revered as the mother, father and son of all Tathagatas. He is the mother of all Tathagatas, for He is the essence of all wisdoms; He is the father of all Tathagatas, for He appears in the world in the form of spiritual leaders and generates bodhichitta in beings; He is the son of all Tathagatas, for He takes the form of bodhisattvas.
Bodhisattva Manjushri, the legendary associate of the Buddha Gautama, is the “Guardian of Paradise in the East,” the patron of the arts and all those striving for knowledge. Sometimes he is depicted with a book, a symbol of enlightenment, and with a sword, with which he cuts through the darkness of ignorance.
Manjushri was in a previous incarnation the king of Amba, who vowed to become a bodhisattva for the benefit of all sentient beings. To save sentient beings, Bodhisattva Manjushri manifests himself in different forms. Many Buddhist texts describe the 41 forms of Manjushri, of which the five peaceful and wrathful forms are the most common.
Manjushri is also considered the bodhisattva of the clear word, one of his most popular forms is called Manjughosa (Tib. Jampeyang, Jamyang / Jampeyang, Jamyang, lit. "Beautiful Voice"), or Vagishvara - "Lord of Speech", "Lord of the Clear Word". Another of his frequently occurring titles is Lover of People.
Manjushri - Bodhisattva of Wisdom. Performing practices and repeating mantras associated with it develops wisdom, strengthens memory, and promotes a deeper comprehension of the Dharma.
One of his epithets is Kumarabhuta, "Former Prince". According to the Mahayana scriptures, 70 myriads of kalpas ago, Manjushri was the king of a certain buddakshetra (world), which was located in the eastern direction of the universe. Between this world and our world there was a distance of 7200 billion worlds. The king was imbued with great compassion for the beings of Samsara wandering in suffering. Having gained Enlightenment, he made the determination to follow the Bodhisattva Path until there was not a single living being left in Samsara in need of salvation.
As a bodhisattva accompanying the Buddha Amitabha, he is depicted in a standing position, light green in color; he holds a lily, which symbolizes abandonment and distance from disturbing emotions.
Ancient manuscripts describe the residence of Manjushri, which is located on the five peaks of Wutai Shan, northwest of Beijing. Since ancient times, thousands of Buddhists have made pilgrimages to the foot of these peaks. It is believed that a believer who worships Manjushri gains deep intelligence, good memory and eloquence.
Tibetans believe that one of the earthly incarnations of Manjushri was their king Trisong Detsen (742-810). Thanks to his assistance, Buddhism spread widely in Tibet, and Lama Tsongkhapa, the founder of the Gelug school of Tibetan Buddhism.
One day Manjushri was standing in front of the gate when the Buddha called to him: “Manjushri, Manjushri, why don’t you come in?”
I don't see anything on this side of the gate. Why should I come in? - answered Manjushri.
NEGEN: Zen stories are problems of life, themes for meditation.
It is not necessary for this dialogue to take place between Buddha and Manjushri. Suppose one of you is hesitant to enter into this Zen-do, and I say, “Why don’t you enter?” If he's awake at this moment, he might...
The main sources that describe the life of Shantideva. are the works of Tibetan historians Butyon1 and Jetsun Taranatha2. In addition, a short biography of him (which appears to be a combination of the first two) can be found in the works of the 18th century Tibetan scholar Yeshe Peljor3.
Recent research has also discovered a short description of Shantideva's life in Sanskrit in a surviving 14th-century Nepalese manuscript4. The biography of Shantideva that we offer...
The laconicism of sculptural images sometimes makes their attribution difficult. And when, upon inspection of the image, it is possible to detect either an expanded inscription or at least one graphic sign, hope arises (sometimes justified) that the “silent” sculpture will be able to “talk.”
Mantras of specific characters of the pantheon can be applied in the form of separate syllables, there can be more or less detailed inscriptions, where there are proper names of characters of the pantheon, historical figures, having determined which...
I. BUDDHA AND HIS TEACHINGS
Prince Siddhartha Gautama (Buddha) was born in the sixth century BC. in the Indian city of Kapilavastu. He was the son of a powerful king. He spent his entire childhood and youth in luxurious palaces, surrounded by numerous servants, beautiful concubines, and all kinds of pleasures.
His father prepared him for a grandiose career and tried to do everything to hide from Siddhartha the sorrows of the world on the other side of the palace walls. But one day the prince left the palace and for the first time...
Yamantaka (Sanskrit Yamāntaka, Tib. gshin rje gshed, lit. “Crushing the Lord of Death”, “Destroying the Ruler of Death”, “Destroying Yama”) is a yidam and dharmapala in Vajrayana Buddhism. His other famous name is Vajrabhairava (Skt.
Vajrabhairava, Tib. rdo rje "jigs byed, or simply "jigs byed – Bhairava, lit. "Terrifying"). Yamantaka is believed to be the wrathful manifestation of Bodhisattva Manjushri.
In the root Bhairava Tantra, Manjushri takes the form of Yamantaka to defeat Yama...
Gautama Buddha (560 - 480 BC), according to the most ancient texts, announced to the world a sacred teaching designed to lead people along the path of moral improvement and lead some of them to liberation from the cycle of births and deaths, the cessation of the series of rebirths, changes in forms of existence, endlessly repeating itself from beginningless times.
It is the strength of a person’s good or evil will that determines what his new earthly existence will be like after death; therefore purely external ceremonies...
The Sword of Intuition, cutting through the darkness of ignorance, or the Sword of Wisdom, is an attribute of Manjushri (Manjughoshi). The same sword (Tib. ral-gri / raldi, Sanskrit khadga), with a handle in the shape of a vajra and with a tongue of flame rising to the blade of the sword, we will see in other gods: Vajrabhairava, Guhyasamaja.
In the meditative practice associated with Manjushri, the sword is represented as a spiritual weapon that destroys our bad karma: kleshas, obstacles, illnesses, passions. The sword on the lotus is a symbol of the method...
Kalachakra (Sanskrit Kalakakra, Tib. Dungkor, lit. "Wheel of Time") - the deity of meditation, yidam of the Kalachakra Tantra. The tantra text says that the teachings of Kalachakra were first preached by Shakyamuni Buddha. Kalachakra Tantra is classified as the highest yoga tantra (anuttara yoga tantra).
"Since these teachings were transmitted by the secret manifestation of the Buddha, to those who were in the mystical state of purified karma and perception, it does not matter much whether the tantra was expounded during the lifetime of the historical...
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In Buddhism, Manjushri is the Bodhisattva (becoming Buddha) of Wisdom, although he is believed to have already achieved Buddhahood. He bestows understanding, wisdom, mastery of the Teaching, power of interpretation, eloquence and memory. He is the main protector and patron of astrologers. Manjushri is also revered as the patron of the arts and sciences, and writers appeal to him for help. Authors often begin their books with poems in his honor.
Manjushri works together with Lord Maitreya. They are often depicted in a trinity with Gautama Buddha, in which Manjushri represents the wisdom aspect of the teachings of Buddhism, and Maitreya represents the compassion aspect.
In Sanskrit, the name "Manjushri" means "noble glory" or "sweet glory". Manjushri is also known as Manjugosha (meaning "sweet-sounding" or "sweet-voiced") and as Vagishvara ("Lord of Speech").
Manjushri is credited with possessing the power of discriminating wisdom. He is able to distinguish between right and wrong beliefs, beneficial and harmful actions that should be taken on the spiritual path. He holds the sword that conquers ignorance. The sword of Manjushri is considered the sword of quick separation [from attachments, delusions, habits] and is a symbol of enlightened will.
In Buddhist art, Manjushri is depicted as a handsome sixteen-year-old prince. He often holds in his left hand a stem of a blue lotus flower. On the flower rests one of the Prajnaparamita scriptures, which is associated with the understanding of Prajna, or wisdom. With a fiery sword in his right hand he defeats ignorance.
DHIH is the bija (root syllable) of Manjushri. The essence of the cosmic being is contained in this syllable - bija. The Manjushri mantra can be used to develop wisdom, memory and understanding of the scriptures.
According to one Tibetan tradition, the devotee must repeat the mantra OM AH RA PA TSA NA DHIH out loud 100, 21 or at least 7 times. On the last repetition, the final syllable DHIH must be repeated as many times as possible.
OM WAGI SHORI MUM
OM VAGI SHORI MUM
"Lord of Speech, MUM!" or "Glory to the Lord of Speech, MUM!"
OM AH RA PA TSA NA DHIH
OM A(H) RA PA TSA NA DHI
Om! May I achieve the wisdom of the five Dhyani Buddhas!
For the initiate, the mandala of the Five Dhyani Buddhas is both a cosmic diagram of the world and of himself. It is a tool for spiritual growth and mystical experience - a map of divine possibilities designed to enlighten all living things.
Five Dhyani Buddhas Lead to Spiritual Transformation
The five Dhyani Buddhas are Vairocana, Akshobhya, Ratnasambhava, Amitabha and Amoghasiddhi. Tibetan Buddhists believe that Adi Buddha, the primordial and supreme being, created the Dhyani Buddhas through the power of his meditation.
The Five Dhyani Buddhas are the heavenly Buddhas whose visualization is done during meditation. The word Dhyani comes from the Sanskrit word Dhyana, which means meditation. Dhyani Buddhas are also called Jinns ("Conquerors" or "Conquerors") and are considered great healers of the mind and soul. They are not historical figures like Gautama Buddha, but transcendental beings symbolizing universal divine principles or powers. They represent various aspects of enlightened consciousness and lead to spiritual transformation.
Each Dhyani Buddha is associated with certain attributes and symbols. Each person embodies one of the five wisdoms, which cure the five destructive poisons that are most dangerous to a person’s spiritual growth and prolong his connection with physical existence. Buddhists teach that the Dhyani Buddhas are able to transmute the five poisons into the opposite transcendental wisdoms. The Tibetan Book of the Dead recommends that the student meditate on the Dhyani Buddhas so that their wisdom replaces the negative forces that he has allowed to take possession of him.
Each Buddha rules one of the directions of space and one of the cosmic kingdoms: ether, water, earth, fire and air. The Dhyanis of the Buddha also represent the five skandas - components of both the life of the universe and the human personality. These components are consciousness, form, feeling, perception and will.
In addition to this, each Dhyani Buddha is associated with a specific color, a mudra (an occult sign formed by the fingers of the hand), an animal that supports his throne, a sacred symbol and a bija (root syllable). The Bija represents the essence of Dhyani Buddha. It can be combined with the sacred sound OM and the name of this Buddha to create a mantra - a series of mystical sounds that carry a hidden meaning. In Hinduism and Buddhism, students recite mantras to invoke the power and presence of a divine being. In some traditions, practitioners use mantras in meditation to connect with the deity being invoked.
“By repeating the mantra and performing the mudra of the Buddha,” writes the Buddhist monk and teacher Sangharakshita, “a person can not only correspond to a certain kind of reality that he personifies, or come into tune with it, but also be filled with this transcendental power.”
Mandalas - schemes of mystical unity
Buddhists often depict Dhyani Buddhas in a mandala. "Mandala" is a Sanskrit word meaning "circle", translated in Tibetan texts as "center" or "that which surrounds". Some believe that this word comes from the word "manda", meaning "essence". Mandala as a circle means the completeness, completeness and perfection of the Buddha's existence. The mandala is also a "circle of friends" - a collection of Buddhas. Traditionally, mandalas are depicted on thangkas (designs on silk fabrics), made with colored sand, rice grains, or cast from metal.
The Buddha Dhyanis are located in the center and on each of the main sides of the mandala. Initially, mandalas were composed on the ground in front of the meditator, which is why even now they are oriented towards the person who contemplates them. The side closest to it at the bottom of the mandala is east. The mandala unfolds clockwise, following the sun, so that the south is located to the left of the person contemplating it, the west is at the top and the north is to the right. Lama Anagarika Govinda, one of the foremost exponents of Tibetan Buddhism in the West, explains: “Just as the sun rises in the east and gives rise to the day, so the practitioner enters the mandala through the eastern gate, the door in front of which he sits.”
The mandala is a sacred, consecrated space in which there are no obstacles, impurities or distractions. Buddhists use mandalas as tools to promote meditation and visualization. “All mandalas,” writes Tibetologist Detler Lauf, “come from the root syllables or bija mantras of deities. During meditation on these mantras, the original radiance of light arises, from which the images of Buddhas appear.”
Mandalas are full of symbols. The rows of circles along the edge of the mandala symbolize protection from external influences. The outermost circle of fire means knowledge that destroys ignorance, or marks the boundary of the phenomenal world, which the believer leaves when entering the mandala. The flame can also be associated with the Fire Mountain, which does not allow the uninitiated to the sacraments. A ring of lotus petals within a circle of fire signifies spiritual peace, spiritual rebirth, opening of spiritual vision, or purity of heart necessary for effective meditation.
The central part of the mandala (indicated by a square inscribed in a circle) represents a palace or temple with four gates located in the cardinal directions. On the outside of the palace walls there are symbols of prosperity and victory. In this mandala, each gate is flanked by a victory banner and an elegant umbrella. They are two of the Eight Sublime Symbols, reminiscent of the gifts received by Gautama Buddha upon achieving enlightenment. Buddhists believe that these eight symbols bring good luck. The banner of victory signifies the victory of spirituality, or the victory of body, mind and speech, over all obstacles. The umbrella symbolizes royal dignity and protection from obstacles, evil and misfortune.
The four gates of the palace lead to the innermost circle - the center of the mandala. “Mandalas are like rings surrounding the holy center,” write Blanche Olshak and Geshe Tapten Wangyal. “Their images represent the earthly plane of the transcendental heavenly abodes, in its center there is a sacred power that should be invoked. The entire mandala is a fortress built around this center of buddhic power." In his meditation, the student "rotates" the focus in the center of the mandala until he can finally unite with this core of power.
The student uses the mandala to discover its elements in himself. “As soon as he enters the mandala,” writes researcher of the history of religions Mircea Eliade, “he finds himself in a sacred space outside of time; the gods have already “descended” into this ... scheme. A series of meditations that the student was previously taught helps him find the gods in his own heart . With his inner eye he sees how they come out from there, fill outer space, and then re-enter his heart. Mentally entering the mandala, the yogi approaches his own “center.” A yogi who begins with this iconographic “support” can discover the mandala in own body."
Thus, with all its symbolism, the mandala is not just an external reflection of heavenly power. Buddhists believe that the mandala is a container for the holy power that is depicted on it. Its purpose and the purpose of each symbolic image is to help the meditator identify the divine power within himself and achieve his own inner perfection.
“The entire external mandala is a model of the spiritual pattern that the meditating person sees in himself and must try to experience in his own consciousness,” says Lauf. “[Dhyani] Buddhas are perceived as beings of which the person himself will become an active manifestation. Thus, the mandala becomes cosmic a plan according to which man and the world are similarly constituted. Buddhas of meditation develop their beneficial activities only to the extent that the initiate succeeds in realizing and identifying in himself the qualities and powers that they symbolize."
The famous orientalist Giuseppe Tuzzi explains: “The Five Buddhas do not remain alien to the divine forms of the distant heavens, they descend into us. I am the cosmos, and the Buddhas are in me. The cosmic light lives in me - a mysterious, incomprehensible presence - even if it is darkened by delusion. And therefore, these five Buddhas, in spite of everything, live in me, representing the five components of the human personality."
The Dalai Lama teaches: “Mandala, in general, means “that which extracts the essence.” The main meaning [of a mandala] for everyone is that he can enter into it and extract its essence, that is, receive blessing. It is a place of attaining greatness ".
For the student who knows how to use it, the mandala is a blueprint for progressive progress towards self-transformation and mystical unity [with God]. It reveals in him the growth of the grain of Buddha's being. “The meditator,” says Lama Govinda, “should imagine that he is in the center of the mandala as the embodiment of the divine figure of the perfect Buddha.” And this Buddhahood, he asserts, “can be achieved by identifying all the qualities which, taken together, form the richness of the mandala.”
The sacred art of Tibet serves to attract heaven to earth
The lithograph shown here is based on traditional mandalas of Tibetan Buddhism. Images of the Five Dhyani Buddhas are depicted in elaborate Tibetan and Nepalese figurines dating from the thirteenth to early fifteenth centuries, when images of these Buddhas were popular. Being celestial beings rather than historical figures, Dhyani Buddhas are often depicted wearing jewels and a crown rather than wearing the usual Buddha robes.
For a Tibetan, creating a work of art is a religious act. At each stage of his work, the artist, monk or lama says certain prayers and performs the corresponding rituals. They often place religious scrolls, votive offerings, and grains inside the statues. When the work is completed, a monk or lama performs a ceremony to consecrate it.
Tibetans use art as a way to attract heaven to earth and elevate a person, taking him beyond the boundaries of the earthly, into the kingdom of peace and harmony. They believe that a Buddha statue, for example, is the living presence of that Buddha who has become one with his image.
Thank you for the articles On my own behalf, let me add the 5 Dhyani Buddhas mandala itself
The history of the White Manjushri's instructions to the tradition of the Great Pandit Mati from sadhana and the ritual of subsequent resolution (paN+Di ta ma ti nas brgyud pa"i "jam dbyangs dkar po"i sgrub thabs rjes gnang las tshogs dang bcas pa), compiled by Jamyang Khentse Wangpo.
Jitari (Tib. dgra las rnam par rgyal ba, Sansk. jitāri, about 940-1000) listened to the teaching directly from Manjushri and gained siddhi. One day Manjushri came to him and made a prediction: “You are now one hundred and ten years old. This body cannot withstand more than ten years. Therefore, find a spiritual son who is a suitable vessel, explain and convey this teaching to him alone.”
Then Jitari magically flew into the sky and began to search in all directions for a spiritual receiver who was a suitable vessel, but could not find him.
He went on a quest again, this time in the kingdom of Magadha. There he saw a weak old man, a buffalo herder, without means of livelihood, who was a suitable vessel, and went to him.
He told him, “You are a suitable vessel, so leave this work and enter the gate of dharma.”
The old man replied: “I am old and weak and have no means of support. I can’t even read, so please take me as your disciple in your next life.”
Acharya Jitari replied, “I have a way.” - and gave the old man this sadhana of White Manjushri. He began to practice this deity and, in five days, became a great learned pandit who acquired knowledge without relying on others, and became famous as Pandita Mati. Acharya Jitari granted him initiation into the mandala of the wrathful and peaceful Manjushri, and he became known under the secret name Lalita Vajra (Tib. sgeg pa'i rdo rje, Sans. Lalitavajra). Since he was born in Ratnadvipa (the ancient name of Sri Lanka), he was called Ratnadvipi (Tib. nor bu gling pa).
Then Pandita Mati, making prostrations before Acharya Jitari, said: “Master, although through your care I have become a scientist, since I am old, I do not have time to explain the teachings, so I will engage in practice." Mentor Jitari replied: “You have ten years left to live . My meditative deity predicted that I would live another ten years, two of which have already passed. Now I have eight years left, I will give them to you, you will work for the welfare of living beings for eighteen years. Then pray to the meditative deity. Perhaps you will gain a lifespan equal to the Sun and Moon." Having said this, Acharya Jitari went to the pure land of Khechari.
Lalita Vajra then explained this teaching to the younger Ratnadvipi (Tib. nor bu gling pa chung ba). He handed it over to Akaragupta (Tib. "byung gnas sbas pa, Sansk. Ākaragupta). He handed it over to the Great Pandita Shakyashri (Sansk. Śākya Śrī Вhadra). The path-lotsava (Tib. khro phu lotsA ba) invited Shakyashri to Tibet. When Shakyashri performed retreat of the doja season in Central Tibet on Mount Sinpo, since the Tibetans did not have Indian wisdom, Tropu-lotsawa asked for oral instructions on increasing wisdom from the teacher Shakyashri.
Pandita Shakyashri said: “In the ocean of oral instructions that I have, four are special: this is the instruction for achieving awakening through the White Chakrasamvara; instructions for increasing wisdom based on White Manjushri; the instruction of one lamp and one skull, due to the practice of which it is possible to get by with only one cotton garment; instructions for gaining wealth based on Black Jambhala. Of these, this is an instruction on increasing wisdom based on the White Manjushri.” Having said this, Shakyashri gave this teaching to everyone. From Tropu-lotsawa these instructions were sought by Khenpo Wangchug Senge, that Gyaton Anande, that one to me.
