Visualizing Manjushri on Nichiren's Gohonzon

There are a number of ways to behold Manjusri, whio is Buddhism's Great Patron Bodhisattva of Discerning Wisdom, while chanting his mantra: Om Ah Ra Pa Tsa Na Dhih. One of these is to visualize his presence at the Ceremony in Open Space, as depicted in calligraphy on Nichiren Shonin's Gohonzon. Monju {文殊} and Samantabhadra 普賢 {Puxian / Fugen} are among four Trace Gate 迹門 {shakumon} Bodhisattvas from the Lotus Sutra; who were chosen by Nichiren Shonin to be represnted on his Great Mandala Gohonzon. The other two are Bhaishajyaraja 薬王 {yakuo}; who represents healing, and Maitreya 弥勒 {miroku}; the Coming Samyaksambuddha who represents kindness {Metta / Maitri}. Monju symbolizes Discerning Wisdom, a discipline of of the Conceptual Mind or the Samjna Skandha; while Fugen symbolizes Benevolent Action, a which can be taken as a discipline of Body and Form or the Rupa Skandha.

Together with Samantabhadra {Fugen}, Monju is said to have attended the Historical Buddha Shakyamuni. They are often paired opposite each other on mandalas or in statuary configurations, flanking Shakyamuni. On most of Nichiren's very formal Ten Worlds Great Mandala Gohonzons; Monju and Fugen are on opposite sides of the central Daimoku, they occupy the inner most positions in the second row from the top. Namu Monju Shiri Bosatsu [南無文殊師利菩薩] is positioned directly below Namu Taho Nyorai [南無多宝如来] on the left of the mandala, which is your right.

That will work for copies the Shutei Honzon, the Denpo Honzon, and the Kito Honzon; as well as the Nittatsu & Nikken Transciptions issued by Taisekiji. Note that the Trace Gate Bodhisattvas are omitted in the SGI Nichikan Gohonzon; you will not find them there. The Mannen Kugo Daihonzon of 1274 is configured quite a bit differently, but you will find Monju in about the same position, except that Fugen is on the same {left, right facing} side, to Monju's left {your right}. On the Ichinen Sanzen Honzon; iirc, Nan {南} Mu {無} Monju {文殊} Fugen {普賢} Bosastsu {菩薩} is the third entry on your left, facing, reading right to left.

The Manjushri mantra is said to enhance explaining, debating, writing, critical thinking, memory, and so on. According to Wildmind: "Manjushri is associated with ordinary intelligence and mental accuity as well as transcendent Wisdom, and his mantra Om A Ra Pa Ca Na Dhih is said to confer intelligence. Shantideva, the author of the great Bodhicaryavatara ("Guide to the Bodhisattva’s Way of Life") is said to have gained his wisdom by communing with Manjushri by night, while appearing by day as a slovenly and lazy scholar-monk."

I also see Manjushiri as the Trace Gate parallel of the Source Gate Mahasattva Bodhisattva Anantacaritra 無辺行 {muhengyo}; who represents the innate virtue {guna} of Immediacy / Constancy or nicca / Nitya 常住 {joju}. So Monju would be like a sketch, conception, perception, and gradual achievement of Emptiness / Timelessness; while Muhengyo is its omnipresent reality. Note that the one of the primary Buddhist words for Eternity or Infinity; Nicca / Nitya 常住 {joju} means both constancy and immediacy. When we think of eternity; we tend to imagine some time in the remote past or distant future. Infinite space conjures up images of far away galaxies. However, Nitya is right here, right now, always.

Manjusri Mantra; Visualizing Bodhisattva Manjusri

The beauty of Charles Atkins' Mantra Powered Visualization {MPV} [see the book 'Modern Buddhist Healing, A Spiritual Strategy for Transforming Pain, Dis-Ease, and Death,' by Charles Atkins] concept is that it concisely encapsulates the principle of chanting meditation. The practice brings together the body or kaya 身 {shin}, the speech or mukha 口 {ku}, and the brain or manas 意 {I}. The body assumes a meditative posture or ashana 坐 {za} and gesture or mudra 契印 {ge'in} 印契 {ingei}. The voice intones the mantra 呪 {ju} or 眞言 {shingon}; the vibrations of which pulse through the body. The mind is focused on the meditative visualization; known as the mandala 曼拏羅 {mandara} or ishtadevata 本尊 {honzon}.


Manjushri 文殊師利 {wenshushili, monjushiri} is the Mahasattva Bodhisattva of Wisdom. The purpose of chanting Om AH Pa Tsa Na Dhih, the Manjusri Mantra, is to overcome our own confusion or ignorance by cultivating discernment. I use several ways to visualize and "channel" Bodhisattva Manjusri; while chanting Om Ah Ra Pa Tsa Na Dhih. A simple way is to use an image of Manjushri; who is frequently depicted with his right hand holding a double edged flaming sword. His his left hand is holding a lotus flower, upon which rests the Prajnaparamita (Perfection of Discerning Wisdom) Sutra. He is often shown riding a lion.

The lion symbolizes the various defilements or Kleshas {bonno} that obscure our innate Bodhi or Awakened Wisdom. Riding the Lion represents taming of the of the Kleshas. The sword cuts through ignorance and yields the light of discernment. The double edge means that prajna refers to both ordinary intelligence and the discernment to perceive Emptiness and Immediate Constancy. The Lotus and the Perfection of Discernment Book represent Enlightened Wisdom emerging from darkness of confusion. Also, his countenance is generally youthful, indicating the timeless and ageless nature of wisdom; or that eternity exists right here, right now, always. His yellow complexion, the color of gold, means something too.

See also: The Concept of Channeling Monjushiri Bosatsu and The Power of Threes: Three Words for Wisdom

Focus the Senses; the Mind Follows

I think it is possible to achieve access concentration, the first level of samadhi, by practicing mantra chanting and mandala observation for 20 minutes.

1. Focus the eyes in a steady, effortless gaze on the mandala.
2. Focus the ears on the sound of chanting the mantra.
3. Focus the nose on the scent of incense.
4. Focus the mouth on chanting.
5. Focus one's touch on the hands with palms together in the gassho mudra; I prefer using a rosary.
6. The mind should follow.

It is necessary to get past the five hindrances of sense desire, enmity, boredom, angst, and cynicism. You might begin to notice many distractions going on; you can think one thing, while the mouth is chanting the mantra, the nose is smelling the meal on the stove, the ears are hearing a police siren, and the hands are restless or fidgeting. Tips:

• Breathe in, smell the incense {aloeswood and/or sandalwood are good}.
• Adjust the prayer beads just a bit.
• Slowly push the palms together, then release them slowly so they form a cup, then repeat.
• Calmly observe the distraction, let it go, focus the eyes ... focus the ears ...

Within 20 minutes, the mind should be calm. You should feel prana / ki/ chi in your hands. The hands may try to pull apart, push the palms together, or let them cup them slightly, with fingers together. The mind-sense or mano-vijnana especially follows the touch-sense.

If the mind wanders, calmly observe the distraction, let it go, focus the eyes ... focus the ears ...

Daimoku 題目

There are two main kinds of chanting in Nichiren Buddhism. These are kito prayer 祈祷 and kanjin 観心 chanting meditation. Both of these are found in the writings of Nichiren Daishonin. Moreover, prayer and meditation are aspects of most forms of Buddhism. Kito Prayer is something we can do either for ourselves or for others; and others can do for us. It can take many forms. In Soka Gakkai, members often get together to pray for someone who is sick, or for the success of an activity. In some schools of Nichiren Buddhism, specially trained minsters conduct something called kito blessings. The more general Kito Prayer Daimoku done by members should not be confused with that specific kind of highly focused Kito Blessing Prayer.

Prayer chanting is something that helps us cultivate the mind of faith, known as shinjin in Japan. In the beginning, our faith might be limited to some expectation that our prayers will be answered. Once we receive answers, our conviction grows, and we develop the mind of faith. This might be similar to positive thinking. Nichiren Buddhism teaches esho funi, or oneness of life and environment. We can influence the environment, or let the environment limit us. Once we develop the mind of faith, our cheerful, confident outlook is reflected in our surroundings.

However, that is still only the relative beginning. There is also kanjin chanting meditation. This is something we can only do for ourselves. In Buddhism, there is no single word for meditation. The Buddha taught Right Effort, Right Concentration, and Right Mindfulness. There are also many methods, such as silent breath meditation, mandala contemplation, mantra chanting, and more. There are also sitting, walking, reclining meditations, and so on. The Theravadin sage Buddhaghosa taught 40 Objects of Concentration. There are several stages and sub-stages of meditation such as calming the mind, concentration, absorption, attainment, cessation, 4 main frameworks of mindfulness; {body, sensation or feelings, mental state, and mental qualities}; and the arising of wisdom-insight.

Mantra Chanting has an advantage, because it does not require a lot of training. Moreover, Kanjin Daimoku Chanting Meditation is said to be equal to the most advanced stage of insight. It also contains the merits of the others, so we do not have to go through all of those steps or stages. Kanjin Meditation can be done by simply chanting and focusing the mind, senses, and body on the sound and rhythm of the Daimoku. We can also use the Mandala Gohonzon as a visual object of concentration. Nichiren Shoshu calls this Shodai 唱題, or daimoku chanting meditation; with the purpose of achieving Kyochi Myogo 境智冥合, a sort of fusion with the Mandala Gohonzon. This is related to kanjin 観心. These practices, over time, enable one to reflect objectively on one's intentions, speech, and deeds. They also help us cultivate discerning wisdom and all embracing compassion. The ultimate objective is to manifest our inherent Buddha Nature; which is wholesome, blissful, constant, and our authentic selfless self.

Gongyo 勤行

Most people likely associate the word Gongyo with Nichiren Buddhism, especially Soka Gakkai and Nichiren Shoshu. However, according to wiki, Gongyo 勤行 is a Japanese word that means "assiduous practice" and refers to a formalized service performed by followers of nearly every Chinese, Korean, and Japanese Buddhist denomination. It is often done once or more times a day and consists of the recitation of a sutra passage or passages, a mantra or mantras, or a combination of both. Gongyo can be done at a temple or at home, almost always in front of an object or objects of veneration and accompanied by offerings of light, incense, and food. Gongyo is also sometimes called o-tsutome (お勤め) or shōjin (精進). All three terms are common Japanese words and none is specific to any particular sect or school.

At any rate, Gongyo on Line is about chanting meditation in general. I have done a complete reformat, with more changes coming. There is a google search engine that is limited to selected sites, a Topical Video Feed, two video bars with chanting selections {I will be adding more}, and a Custom Music Playlist updated daily.

Great Compassion Mantra 33 Transformations of 觀音 Kuan Yin

This is the Long Version; a Mandarin Reading.

The Buddha preached the Kanzeon Chapter 観世音菩蓮普門品 {kanzeon-bosatsu-fumon-hon} in response to a question posed by Akshayamati 無盡意 [mujini} or Bodhisattva Inexhaustible Intention. At the end of the Chapter, Kuan Yin declines an offering of a necklace. After being asked to accept it, out of compassion, she does so. She then gives half of the necklace to Shakyamuni and half to Many Jewels. This symbolic imagery must be telling us something. Does it mean one should not offer prayers to Kuan Yin? That offerings to Kuan Yin are accepted; but only if one does so to cultivate a heart of compassion? That even if accepted, they are really being offered to the Eternal Shakyamuni Buddha; so why not simply go directly to the Buddha?

Prior to that, the Kuan Yin Chapter of the Lotus Sutra had given us many examples of people who find themselves in dire straits; they are attacked on the road by bandits, shackled in chains, about to be executed, victimized by spells, and so on. In each case, if the person calls on Kwan Yin, they are saved. The bandits freeze in their tracks and become kind hearted. The chains are loosed. The executioner's sword shatters into seven pieces. The curses are returned to the sender. My take is that is these examples dramatize or illustrate the incredible redeeming, conciliatory, and healing power of Maha Karuna 大悲 {daihi; dabei} or Great Compassion. I suspect that the idea is, when we confront enmity, malevolence, or cruelty; whether in ourselves or others, is to channel Kwan Yin, the merit of Great Compassion, within our heart 心.

An entire chapter of the Lotus Sutra is devoted to Avalokitasvara.

Sanskrit Version, translated by Kern:
Chapter 24 The All-sided One Containing Description of The Transformations of Avalokitesvara

As Translated into Chinese by Kumarajiva:
Chapter 25 -- The Universal Door Of Avalokitesvara Bodhisattva; Translated into English by the Buddhist Text Translation Society

with the curious Commentary of Tripitaka Master Hsuan Hua:

Chapter Twenty-five, Part A: "The Universal Door of Gwan Shr Yin Bodhisattva"

Chapter Twenty-five, Part B: "The Universal Door of Gwan Shr Yin Bodhisattva"

(S)he is considered the Mahasattva Maha Bodhisattva of Karuna {Compassion},. His / her full name in Kanji is 観世音菩薩 {kuan shih yin pusa in Mandarin or Kanzeon Bosatsu in Shindoku}, or 観音 {kwan Yin or Kannon} for short. In English, that is something like "Observing the cries of the World Bodhisattva."

観 {kan} Observe
世 {ze} world
音 {on} cries

"and the reason why Kanzeon 観世音菩薩 was latter written as Kanon 観音菩薩, skipping the word 世, because it had collision with one of Tang emperor name (李世民)". -- Ansanna

His / her Sanskrit name is अवलोकितेश्वर {Avalokitesvara}. It is interesting that neither "world" nor "sound" is found in this name. The three Sanskrit words evidently are:

Ava: Descend, come down, downward.

Lokita: Beheld; past participle of lok.

Isvara: Lord, ruler, sovereign

Loka {world} is possibly not there simply because it would sound redundant as "Lokalokita." Loka might be inferred, and it is found in an alternate name; Lokesvara {Loka-Isvara}, meaning "Ruler of the World."

Loka: World
Isvara: Ruler

Also absent is "svara" {noise, sound}. This might be inferred from a double entendre of esvara/isvara. However, some scholars now apparently believe that his/her original name was Avalokitasvara, with svara {sound, noise}, rather than isvara {ruler, lord, master}. It is thought that svara was changed to isvara sometime after the 7th Century CE. 観世音 could be a fairly literal translation of an older name?

Ava: Descend
Lokita: Looked, beheld
Svara: Noise, sounds, wailing?

So he looked down -- Avalokita --; and [heard] noise -- svara. The hear is inferred from svara. That makes more sense than looking at sound, one hears sound. Or it could be that he heard noise, and then looked down. Or heard noise, looked to what it was, and descended out of compassion. One of the stories was that (s)he was about to enter Nirvana, but chose to remain in the world out compassion for those who are suffering.

Sounds from Hell -- Art Bell Show

In the Heart Sutra 般若心経 {hannya shingyo} Avalokitesvara is translated as 観自在 菩薩. I am not sure what to make of 観自在 {kuanjizai}. It looks like English could be "observe all of the world at will." 在 looks to indicate the four corners, the vast reaches, the outskirts? This is probably a more literal translation of Avalokitesvara. As an aside 心 {shin} here is a translation of hridaya, the heart organ, not citta, the heart-mind.