Manjusri [Tibetan style]
(Japanese, Monju Bosatsu; Chinese, Wenshu; Tibetan, Jam-dpal)
Manjusri is a disciple and, with Samantabhadra, an acolyte of Sakyamuni Buddha in the groups of images called Shaka Sanzon in Japan, 'the three venerables of Sakyamuni'. 'He whose beauty is charming', the Bodhisattva 'of marvellous virtue and gentle majesty',' represents wisdom, intelligence and willpower.' His adoration confines divine wisdom, mastery of the Dharma, an infallible memory, mental perfection, eloquence. This Bodhisattva, known in India by the doctrines of the Theravada which identified him with the king of Gandharva Pancasikha, was originally known from many texts of the Mahayana. Although some texts such as the Lotus Sutra assign him a universe in the east called Vimala (Japanese Yuima).Manjusri was the initiator and master of the Buddhas of past ages and will be that of the future Buddha, Maitreya. Manjusri is the father and the mother of the Bodhisattvas, and he is their spiritual friend. The Buddha himself describes Manjusri and praises him in the Manjusri-parinirvina-sutra. This Bodhisattva was consequently very often represented, in India and Tibet, in China and Japan, as well as Nepal, which tradition claims he founded on coming from China. His images appear only late in Central Asia and on a few Chinese stele, associated with Vimalakirti (Japanese Yuima Koji) in the sixth century.
His cult and images were introduced into Japan by Chinese monks who, during a voyage to Wutaishan, learned that Manjusri was reincarnated in the person of the Japanese monk Gyoki and went to Nara in 736. One of these monks, Bodhisena (Japanese Bodaisenna), succeeded Gyoki as director of the Buddhist community of the Todai-ji (Nara) in 751 or 752. In turn, another monk named Ennin travelled to China to Mount Wutai in the year 840, during a journey that lasted nine years from 838 to 847, and brought back scriptures and images of this Bodhisattva. 文殊菩萨和普贤菩萨為釋迦牟尼佛的左、右胁侍，他們一起被稱為现在娑婆世界的“釋迦三尊”。文殊也是八大菩萨之一，在日本是“大和十三佛”之一。西藏人認為西藏吐蕃赞普是文殊菩薩的化身，例如曾經迎蓮花生大士從印度傳入佛法的赤松德贊。(http://zh.wikipedia.org/wiki/文殊菩萨)
文殊師利菩薩八字大威德心真言
om a bhi ra hum khe tsa ra (༄༅། །ཨོཾ་ཨ་བྷི་ར་ཧཱུྂ་ཁེ་ཙ་ར།)
註2.:《一切佛心大無畏八字真言》，也叫《八字大無畏最上秘密心真言》，簡稱《文殊八字咒》亦作《吹肉往生咒》。《吹肉往生咒》：「唵 阿比惹吽 嘎雜惹芒 娑訶」，只要他們在吃肉你就可以幫牠超度。，因為餐廳裡面都有吃肉，超市裡面都有加蛋加肉的各種食物，所以你會念這個咒，默默吹一口氣或是呼吸，或是你加入在水裡面，都可以幫助牠們超度，這叫《吹肉往生咒》。／海濤法師 ： om a bhi ra hum khe tsa ra mang soha(加一字“芒mang”ㄇㄤˋ為種子字(直貢噶舉－秋貢仁波切)。
註3.: 功德利益
《文殊師利寶藏陀羅尼經》：
爾時佛告金剛菩薩言：善男子，此文殊師利童子八字大威德力陀羅尼。若有國王王子妃後公主。及諸宰輔並凡庶類等。能書寫此咒安於宅中。其家即得大富貴，饒財常富。兒女聰明，利智辯才。巧計相貌，端嚴具好。人所愛樂。所出言音。眾人所奉施行無違。象馬畜類悉盛成群。奴婢寶貨受用無盡。宅中災禍自然消滅。善神護宅人福強盛鬼神無娆。設有鬼神皆是有福之鬼，皆護其人不求人短。……
一者。國中無有他兵怨賊侵境相娆。
二者。不為日月五星二十八宿諸惡變怪而起災患。
三者。國中此有惡鬼神等行諸疫疾，善神衛國，萬民安樂。
四者。國中無諸風火、霜雹、霹雳等難。
五者。國土一切人民，不為怨家而得其便。
六者。國中一切人等，不為諸魔所逼。
七者。國中人民，無諸橫死者著身。
八者。不值惡王，行諸虐苦。無非時風，暴損苗稼。五谷熟成，甘果豐足。
九者。善龍入境，及時降雨，非時不雨。名華藥木，悉皆茂盛。天人仙類，時時下現，無有旱澇不調之名。
十者。國中人民，不為虎狼兕獸、諸惡雜毒之所損害。
《大方廣菩薩藏文殊師利根本儀軌經卷第四》：
復有一切佛心大無畏八字真言：名最上增益大吉祥。斷三界生死。消除一切惡趣。能滅一切災害。作一切事皆得安樂。寂靜如現在見佛。此妙吉祥菩薩。宣布最上祕密真言相。為一切眾生。若有憶念一切所願皆得圓滿。若有持誦之者。所有五逆重罪皆得清淨。……
爾時如來。復告金剛密跡主言：若善男子善女人。若能念誦此陀羅尼一遍即得自護。若誦兩遍能護同伴。若誦三遍即大護住處。十地菩薩不能逾勝。何況諸小類眾生。若誦四遍即得擁護妻息。若誦五遍即能擁護一切眷屬。若誦六遍即能擁護一切城邑村坊聚落等。若誦七遍即能擁護一切眾生諸苦難等。若欲著衣時當加持七遍。能除一切惡毒及諸災難。若洗手面時。加持淨水七遍然洗手面。能令眾生貴仰。所有諸惡見者悉當降伏。一切諸人皆伏敬重。除彼惡心生歡喜心。
若人患身體支節疼痛者。加持煗水一百八遍洗浴。即得好夢便得除愈。
若每日晨朝。以水一掬加持七遍。飲在身中。所有惡報悉當消滅。何況無災厄之者。及諸三業罪垢亦得消蕩壽命長遠。
若加持飲食七遍。食者毒亦不能為害。
若見惡人怨家。當須念誦。即自降伏除攝瞋心慈心相向。
若有恐怖處至誠念誦。即得無畏。
若臥時誦一百八遍。即得好夢能知善惡之事。
若人患瘧。持誦者觀彼患人面。誦此真言一千八遍。瘧即除差。
若入陣時。當以牛黃書此真言帶於身上。一切刀杖弓箭鉾斧不能傷害。
若入陣時。應畫文殊師利童子像及真言：置象馬上軍前先引。諸軍賊等不能為害。自然退散。
常須念誦。所有五逆四重十惡等罪悉得消滅。當得面覩文殊師利。行住坐臥常須受持念誦憶持不忘。每誦一百八遍勿令斷絕。常得一切眾生降伏。
若加持髮髻七遍。一切眾生見者。悉當降伏惡人退散。
若能每日三時。依法入道場。時別一百八遍。所求皆得稱意圓滿具足。得大富貴所行自在。臨命終時得普門三昧。及見文殊師利菩薩。
若能每日三時念誦各一百八遍。所作稱意所求諸願悉得隨心。一切皆得圓滿具足。得大富貴所游無障。自在恣情受諸快樂。
設使一切諸天有大福德及十地一生補處，於中二大威力人，亦不能奪其福德，所作事業不能為障持八字人福，何況余小天人及無威德龍神鬼，而作障難。
若有比丘、比丘尼、善男子、善女人，依法受持，讀誦書寫修行，現世成就一切吉祥，諸事圓滿，壽命長遠，眾人愛敬，生珍重心。
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