Comments on: Manjushri mantra

By: Bodhipaksa

Bodhipaksa — Tue, 07 Feb 2012 16:18:01 +0000

The arrival Avalokiteshvara in his 1,000-armed form would be most welcome :)

By: mondo

mondo — Tue, 07 Feb 2012 15:59:20 +0000

OK. I’ll catch back up with you after the move. Good luck…maybe you need Green Tara to expedite your move.

By: Bodhipaksa

Bodhipaksa — Tue, 07 Feb 2012 15:42:14 +0000

Jhana (Pali) or dhyana (Sanskrit). I mean the four jhanas, as opposed to meditation generally. I’ve been exploring a streamlined approach to getting into jhana, and I want to become more adept at moving up and down the four jhanas. At the moment it’s a bit hit or miss.

I’ve also been doing some investigation into the extent that Nibbana, in the Pali canon, is portrayed as an escape from an endless round of rebirth (as far as I can see, it isn’t) and pondering why it’s so rare to see samsara and nibbana juxtaposed in the Pali canon.

Oh, and I’ve been moving office. So much to do, so little time…

By: mondo

mondo — Tue, 07 Feb 2012 15:36:22 +0000

Jhana, or jnana?

By: Bodhipaksa

Bodhipaksa — Tue, 07 Feb 2012 15:25:33 +0000

Hi, Mondo. It’s a lovely text. I don’t really have anything more to say about it at the moment, though, because right now I’m heavily focusing on the Pali texts and on exploring jhana.

By: mondo

mondo — Tue, 07 Feb 2012 14:07:45 +0000

Hey Bodhipaksa, What about the Manjusri Nama Samgiti?

By: Bodhipaksa

Bodhipaksa — Wed, 26 Jan 2011 13:30:59 +0000

Sorry, Yoshiaki, but I didn’t even know there was a mantra for Brahma, and I don’t know any Tibetan! But perhaps someone else here has a lead for you.

By: Yoshiaki

Yoshiaki — Wed, 26 Jan 2011 08:48:37 +0000

Can you please help me find the Name and the Mantra of Lord Brahma i tibetan?

By: Mahasukha

Mahasukha — Wed, 05 Jan 2011 13:14:34 +0000

Wicked Mondo! Thanks for that. The plot thickens! ;-)

By: mondo

mondo — Wed, 05 Jan 2011 07:00:18 +0000

Great stuff. Ah, ‘Youth’ the elixir for old geezars. In Conze’s version of the 700 lines at one point Manjusri mentions he is The Crown Prince. I wish he’d gone deeper into it, so in my own reflections it dawns on me: The crown of our head. Manjusri mentions a lot of non’s: non-production, un or non-thinkable, and non-existence to say the least. On non-existence it comes to me that existence is a weird word with is surrounded by an ex and a tence or tense. Isn’t it strange how Descartes starts off Modern Philosophy with I think therefore I am. To me Manjusri is suggesting Descartes has got it backwards. If thinking is who you are in an ego sense, then pre-thought is who you really are.
Thinking requires tension. We leave the ‘relaxed’ state of being just to think be it images, ideas, or any form of ‘self’ consciousness. Manjusri suggests the Unthinkable Concentration.
It is not unaware. And The Tathagata follows his suggestion with one of his own which seems very similar wherein one just sits quietly and waits silently for the name of a Buddha to be stated to you; then turn in His direction and listen to veritably an infinity of Dharmas to be expounded.

Here in Chengdu is The WenShu Monastery, or The Manjusri Monastery. The back building is The Manjusri Pavillion wherein is the library on the second floor and on the third floor is where you can find the Manjusri Statue with 4 arms. His lower right hand holds an arrow [knowledge], his upper right hand the sword of wisdom of course, his upper right hand the bow of compassion, and all of these 3 hands are extended while his fourth hand is at his heart with The Prajnaparamita on its palm.

Circumambulating Manjusri is quite easily done here with few visitors usually. His lotus seat is held up at points by vajras. A third definition of vajra is emptiness.

When Manjusri informs The Tathagata that this Perfection of Wisdom is becoming clearer and clearer to me, The Tathagata says to Manjusri, “May it become quite clear to you Manjusri”.
Just this saying by The Tathagata is a marvelous blessing and with it so we are all blessed for Manjusri is within us all along with The Tathagata.

Some depict Saraswati as the consort of Manjusri. She is the goddess of beautiful voice. Although putting the truth into words, putting the Dharma into works is beyond possibility it is possible to beautifully voice words symbolically pointing in the direction of The Truth. Of course it all depends on ‘who’ is listening and hearing. In non-produced non-existent isolatedness the sounds of truth’s presence flows on and on syllable after syllable.