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Legendary and Historical Mañju'srii(A short study related to Manjushree) --- Damodar Pradhan, Monumental Guide

I am not a historian and historical analysis is not my subject of interest, yet the present study focus on the assessment of historical data. My lack of formal study related to Buddhism and Buddhist study

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is making me to request the reader to forgive me for my little knowledge, in this short article I am trying to compile some information related to Legendary and Historical Manjushree. Number of Sutras that contain the name of Manjushree in their titles or in which he plays a prominent role were translated

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into Chinese in the second and third centuries CE. Some of manuscripts written in fourth century CE, Manjusreeparinirvana Sutra by Nie Tao-tchen and Manjusreebuddhak. setragu.navyuha Sutra, and Dharmarak.sa's translations of the Saddharmapundariika Sutra

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do mention the name of Manjushree. Manjushree is worshiped in different forms and name. He is also known as Manjughosa. We see mainly two distinctive types: one with the sword and book (the common and usual form), and the other with the blue lotus. The sword symbolizes

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the slicing or removing the clouds of Ignorance; and Prajna-paramita symbolizes Treatise on Transcendent Wisdom. He is also worshiped as the second Boddhisattvas (among the Boddhisattvas) after Avalokitesvara in the Mahayana Buddhist text. He is being called upon as 'Adi-Buddha', or pre-

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moral Buddha in Manjushree Namasangati the Mahayana sacred writings (chanting the different names and form of Manjushree), while in some text he is referred to as an historical character.Chinese Buddhist literature and Prajnaparamita claims Manjushree being informed by

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Gautama Buddha to turn the Wheel of Buddha's Law for the salvation.In the Svayambhu Purana, Manju-devacharya is believed to have introduced the cult of Hebajranairatma (for further reference Manjushree Mulakalpa). In the legendary history of evolution of the

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Kathmandu Valley, He is believed to cut the Kanpotalaparvat (presently CHOVAR) with his Devin sword, on the southern side of the lake and the waters of the lake drained through the opening, leaving dry land which is Kathmandu, the capital city of Nepal. So, he is believed as

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founder of civilization in Nepal. (Mitra, R. The Sanskrit Buddhist Literature of Nepal, page 249 - 258 (original ed. 1882)The Svayambhu Purana also contains an account of an (Indian?) monk, Dharmasri Mitra meetingi Manjusree in the Kathmandu valley on his way to MahaChina to learn the meaning

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of the twelve vowels of the Manjusree-naamasamgati. Manjusree answers his queries and Dharmasri Mitra saved the trouble of his journey to China. (Mitra, R. The Sanskrit Buddhist Literature of Nepal, Delhi 1981 page 255, original ed. 1882)The story could also be interpreted as an act of kindness

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towards those who were not able to make the long and dangerous journey to China to see Mañjusree. An equivalent of this sort of account is the tradition of circumambulating the Kathesimbhu stupa in central Kathmandu for those unable to climb the many steps in Svayambhu stupa, is believed to

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have the same merit.The founder of Ge-lug-pa School of Tibetan Buddhism (The yellow hat - Dalai Lama is head of this sect) Je Tsongkhapa (1357-1419) was believed in Tibetan myth as the manifestation of Manjushree.In the Manjusree Naamasangti, Manjusree is being honoured as The Knowledge of all the

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Tathaagatas (sarvatathaagatajnaanakaayasya manju sreenaama-sattvaasya.naamasa. mgiiti Davidson, 1983, 61p). Manjuvajra, is one of the two central deities of the Guhyasamaja Tantra. The Tibetan historian Taranatha (born 1575) describes an

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incident in the life of Candragomin that involves a statue of Manjusree. It occurs at the time of Candragomin's debate with the Maadhyamika Candrakiirti at Nalanda. Before the debate starts they enter the gates of Nalanda in ceremonious procession. The story is that the statue of Manjusree, which

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Candragomin and Candrakiirti follow, each to one side, turns its head towards Candragomin as if to favour him (according to Taranath, Candragomin wins the debate). If this Candragomin is the 7th century grammarian, then the story could indicate that Manjusree had considerable importance at that time, at least

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at Nalanda. But Taranatha has almost certainly conflated the 7th century Candragomin with a later (possibly 8th century) tantric Candragomin, the author of a number of commentaries including one on the Naamasangti. Bu ston also tells the story that once, when Candragomin chanted a praise of

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Manjughosa the head of a statue of the latter bent down to listen (Obermiller, 1986, 132 - 3). Enjoyable though they are, these stories are not able to be historically placed with any reliability.The French Tibetologist and scholar Marcelle Lalou (Iconographie des etoffes

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paintes dans le Manjusree muulakalpa. paris, 1930) drew up two lists of sutras translated into Chinese between the late Han dynasty (25-220 CE) and the twelfth century (1127 CE). The lists were compiled on the basis of whether their titles contained on the one hand the name Manjusree or, on the other hand,

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the name Avalokite-svara. She discovered that before 557 CE (the end of the Liang dynasty) there were seventeen sutras whose titles contained the name Manjushree, but just two with the name Avalokitesvara. After 557 CE the totals for the two lists become more even, though that of the ' Manjushree list

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stays in the lead. Lalou was responding here to the work of Jean Przyluski. Przyluski had suggested that in the Manjushree-muulakalpa the sections where Manjusree has a central place pre-date those where Avalokite-svara is important.Yet as we have seen, the Indian

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iconographic (as distinct from textual) evidence suggests that figures of Avalokitesvara were earlier, and in this period more numerous, than those of Mañju'srii. More recent research has shown that Lalou is also wrong in her conclusions concerning a cult of Manjusree in China. The work of Paul

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Demiéville, Etienne Lamotte, and Raoul Birnbaum shows that Manjusree became a very significant figure in Chinese Buddhism during the T'ang dynasty (618-906 CE). The work of Demiéville and Lamotte, particularly in relation to the role of Amoghavajra (705 - 774 CE) in promoting the cult of

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Manjusree in China.During the later period of Indian Buddhism (7th to 12th century CE), which becomes increasingly dominated by the Tantra, Manjushree continues to be an important figure in the texts. He is well represented in the different categories of Tantra. A number of rituals and mandalas

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are centered on him in the large Kriyaa Tantra work, the Manjusreemuulakalpa. In the Manjushree Naamasamgiti, which enumerates the names of Manjushree as non-dual knowledge or awareness and was classified as a Yoga Tantra, he is described as the Knowledge-Body of all the

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Tathaagatas. (sarvatatha- gatajnana kaayasya manjusrijna nasattv aasya naamasa.mgiiti.h Davidson, 1983, 61)Manjushree is associated with astrology in the (pre mid-eighth century) Indian text, the Manjushree naamasamgiti. Verse 103 describes him as glorious,

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possessing the circle of the lunar mansions ('sriimaan nak.satrama. n.dala.h) (See Davidson, 1981; Wayman, 1985, for two translations of the Naamasa.mgiiti). Davidson, Ronald M. 'the litany of names of Manjusree; tantric & taoist studies in honor of Professor R.A. Stein, vol.1. mcb no. 20,

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1981, pp.1-69.It was in China, however, that this association seems to have been elaborated and Manjushree seen freeing one from the negative influences of the planets (see Birnbaum, 1983, 92ff). Birnbaum, Raoul studies on the mysteries of Manjushree: a

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group of East Asian Mandalas and their traditional symbolism. Society for the study of Chinese Religions, monograph no.2, Boulder, 1983.The story of Padmasambhava's visit to Manjushree reveals an ambiguity of feeling towards the use of astrology within a Buddhist context. The following

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account is adapted from the translation of Padmasambhava's biography edited by Evans-Wentz (see Evans-Wentz, 1954, 134 - 6). Evans-Wentz, C.G. The Tibetan Book of the great liberation, Oxford, 1954.Padma's next great guru was the Bodhisattva Manjushree, residing on the Five-Peaked

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Mountain, near the Siitaasara River, in the Shanshi Province of China. Manjushree's origin, like that of Padmasambhava, was supernormal. The Buddha once went to China to teach the Dharma, but instead of listening to him the people cursed him. So he returned to Grdhrakuta, in India. Considering it to be

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useless to explain the higher truths to the Chinese, he decided to have introduced into China the conditional truths, along with astrology. Accordingly, the Buddha, while at Grdhrakuta, emitted from the crown of his head a golden yellow light-ray which fell upon a tree growing near a stupa, one

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of the five stuupas, each of which was on one of the peaks of the Five-Peaked Mountain. From the tree grew a goiter-like excrescence, whence there sprang a lotus blossom. And from this lotus blossom Manjusree was born, holding in his right hand the sword of wisdom and in his left hand a

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blue lotus blossom, and supporting the book of [the perfection of] wisdom; and the people spoke of him as having been born without a father and mother. From Manjusree's head there issued a golden tortoise. The tortoise entered the Siitasara River, and from a bubble there came forth two

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white tortoises, male and female, which gave birth to five sorts of tortoises.At about this time the Lord Buddha emitted from the crown of his head a white light-ray which fell upon the goddess of Victory. The goddess went to Manjusree; and he, taking in his hand the golden tortoise, said,

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'This is the great golden tortoise'. Then he instructed and initiated the goddess in seven astrological systems.When these astrological teachings, known as the teachings which issued from the head of the most holy Manjushree, had spread all over the world, the people gave so

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much attention to them that the Dharma of the Lord Buddha was neglected. So Manjushree placed all the texts containing the teachings in a charmed copper box and hid it in a rock on the eastern side of the Five-Peaked Mountain. Deprived thus of astrological guidance, mankind suffered dire misfortunes:

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diseases, shortness of life, poverty, barrenness of cattle, and famine. Upon learning of these misfortunes, Avalokitesvara went to Padmasambhava and said, 'I have renovated the world thrice; and, thinking that all beings were happy, returned to Potaala. But, now, when I look down, I

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behold so much suffering that I weep'. And Avalokitesvara added, 'Assume the guise of Brahma; and, for the good of the creatures of the world, go and recover these hidden treasures [of texts]'.Marcelle Lalou (1890-1967) is a French Tibetologist of the 20th century; she did have had lots of

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contribution on Tibetology, pursued her investigation of the significance of Manjusree in China by examining current archaeological evidence. She found that in the seventh to eighth century inscriptions of the Lung-men caves Manjusree is not mentioned at all. Avalokitesvara, on the other

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hand, is named in eighty inscriptions. Neither is Manjusree mentioned at Che-kou-sseu, where the inscriptions span the period from 531-867 CE. The same is true for the late sixth century inscriptions at Tsien-po-shan. On the basis of this evidence Lalou concluded that 'the cult of Manjusree was

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little practiced in Chinese Buddhism during the period that these caves were excavated. She argued that the reason for the predominance of sutras concerning Manjushree being translated into Chinese during this period is to be accounted for by the cult of Manjusree having precedence in India over that of

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Avalokitesvara, and those sutras thus having sufficient authority in the eyes of the Chinese Buddhists to be translated. This model would square with Przyluski's analysis of the roles of Manjusree and Avalokitesvara in the Manjusree-muulakalpa. (The Root Ordinance Concerning Manjusree)

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Mañju'srii is associated in the Manjusreeparinirvana Sutra with chain of five mountain peaks in the western Himalayas - pancasikha/ 'Five-crested' or 'five-peaked'. It is also an epithet (closely linked with panchacira), possibly descriptive of how Manjushree wears his hair; and finally, Pancasikha is

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the name of a gandharva who shares a number of qualities with Manjusree. ('Manjushree: Origins, Role and Significance (Part 1 - Origins)'. The Order Journal 2, 1989, p.15 - 26).By the end of the eighth century Manjusree cult, centered on a five-peaked mountain complex called Wu-t'ai shan ('Mountain of

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Five Terraces'), was one of the most important Buddhist cult in China. In the first chapter of Kalachakra Tantra, the main religious Text of Mahayan Buddhism, it is mentioned that 600 years after Buddha a great scholar Manjushree will be born to get a new renaissance of Buddhist

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thoughts, clearly indicates Manjushree to belong to the First century AD, (Boudha Darshan by Baldev Upadd- haya, Sharada Mandir Kashi 2003 page 454 – 55. Same quote is also given in Mary-ada No, 13 pages 69-71). The Buddhist text Saddharma Pundarika, is also written by a

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Buddhist Monk named Manjushree during the first century (Legendary History of Kathmandu by John Luck page 412) and Late Bhuvan Lal Pradhan also did mentioned the legendary Manjushree belong to the first century in the article “Manjushree Legendary or

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historical” published in Nepali Gorkhapatra 2048/2/11). The holy Satashasrika Pranja- paramita (100,000 verses 12 volumes in the Tibetan language) has been translated in ninth century by Jianshree Mitra, Subrenbodieg and Tibetan Monk Ye-Se-sde, (Bibliotheca Indica 1902-1913). This clearly

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indicates Jianshree to belong to the ninth century signifying his teacher Manjushree also to belong to this period. Edward Conze in his book “The Prajnaparamita Literature” (Manton, The Hague 1960) did mention that Jianmitra did translate this text in Tibetan language during the early 9th

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century. The date 344 NS (1223AD) mentioned at the end of the manuscript from Bhagwan Bahal, being written by Jianshri indicates another historical Manjushree to belong to the thirteen century (Jianshri was the deciple of Manjushree).There is some confusion regarding the legendary and three historical

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Manjushree (The legendary Manjushree from Mahachin (China), a scholar and Monk from India (1st Century), Teacher of Jianmitra (Jinashri 9th Century) and teacher of Jinashri (from the prajnaparamita manuscript written in the 13th Century). The date 1223 AD/ 344 NS mentioned at the end of the Prajnaparamita

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manuscript from Vikramshila Mahavihar testify another historical Manjushree (a monk from Nalanda University, India) the teacher of Jinashri to belong to the 13th century. Jinashri is believed to have inspired from his teacher Manjushree and found an auspicious moment to start writing the manuscript. He

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felt asleep by the time and Manjushri is believed to start writing the first three pages with his finger. (The first three pages do have big script different than the remaining page). When he woke up, found the auspicious moment already passed and was laminating; Manjushri came forward and instructed him to

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start writing without any disturbances as he has already started writing from the auspicious moment. This is a legend but we have no evidence regarding how long it did took to write all the four volume. The date 1223 AD / 344 NS mentioned at the end of the manuscript might be the date it

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was completed or the date mentioned by someone else? King Pratap Mall and Queen Lalmati after visiting this temple (NS 780 1658 AD) during the festival did wrote three stanzas appreciating the holy manuscript Laksavati Prajnaparamita (Meaning 100,000 Stanza--Pundit Hem Raj Sakya, Nepal

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Sanskritya Mulukha 1969 (Main entrance of the culture of Nepal)

Reference Books for further study:-

Bhattacharyya, Benoytosh The

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Indian Buddhist Iconography. Calcutta,1958.

Birnbaum, Raoul. Studies on the mysteries of Mañju'srii: a group of East Asian Mandala and their traditional symbolism, Society for the study of Chinese Religions, monograph no.2, Boulder, 1983.

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Bussagli, Mario, Central Asian Painting. (Translated from the Italian) New York, 1979 First Edition, Geneva,1963.

Davidson, Ronald M. (1981) The Litany of Name of Manjushri - Text and Translation of the Manjushri-namasangiti tantric &

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taoist studies in honour of professor R. A. Stein, vol.1. mcb no. 20, 1981, pp.1-69.

Evans-Wentz, The Tibetan book of the great liberation. Oxford, 1954.

Amotte, Etienne. Mmanjushree. t'oung pao, 1960, pp.1-96.Mitra, R. The Sanskrit Buddhist

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Literature of Nepal; Delhi, 1981. (Original ed. 1882)

Snellgrove, David 'Traces of Buddhism in Central Asia in Indo-Tibetan Buddhism (1987, 324 - 762). ---- Indo-Tibetan Buddhism: Indian Buddhists and their Tibetan successors. London,

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1987.

Von Hinüber, 1984, Central Asian Buddhism.

Wayman, Alex. Chanting the names of Manjusrii: the manjusrii naama samgiiti, Sanskrit & Tibetan texts, translated with annotation and introduction. Boston 1985

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Chanting the names of Manjushree: the manjusree-naama-sa.mgiiti Manjushree muulakalpa: The French Tibetologist and scholar Marcelle Lalou (Iconographie des etoffes paintes dans le manjushreemula- kalpa. paris, 1930)

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Manjusriiparinirvana Sutra by Nie Tao-tchenGuhyasamaaja Tantra: Manjuvajra, is one of the two central deities of the Guhya-samaaja Tantra. Manjushree is also mentioned in the legendary story of the evolution of Kathmandu valley.

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Mañjusriibuddhak.setragu.navyuuha Suutra manjushrijnanasattvasya-para-martha-namasamgiti" (full Sanskrit title) lit.

"The chanting of the name of Manjushree, the embodiment of supreme knowledge"(sarvatathaagatajñaanakaayasya

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manju- sree jnaanasattvaasya.naamasa.mgiiti.h Davidson, 1983Przyluski Jean of Polish ancestry & French nationality, (1885–1944) was a linguist, Buddhologist, and historian of religions. His wide-ranging interests led him to publish prolifically on topics as varied as the structure of the Vietnamese

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language, the development of Buddhist myths and legends, and Indo-European folk traditions.(E. G., Werewolf cults) and to theorize about the general evolution of human religiosity.