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  • Account of the Origin of the Hannyaji MañjuśrīA Translation of Hannyaji Monju Engi
  • Eison
    Translated by David Quinter

Inserted into the figure: One 600-fascicle set of the Great Wisdom Sutra;82 1,000 copies of the Heart of the Wisdom Sutra;83 1,000 copies of the Treasure Casket Seal Dhāraṇī;84 1,000 copies of various mantras; one eight-fascicle set of the Sutra of the Lotus of the Wonderful Law (one letter, three bows);85 the Sutra of Immeasurable Meanings and the Samantabhadra Contemplation Sutra;86 the Amida Sutra;87 one ten-fascicle set of the Golden Light Sutra of Supreme Kings (for each, one letter, three bows);88 Buddha relics [End Page 459]

Respectfully recorded by Eison, a disciple and śramaṇa following the teachings bequeathed by Śākyamuni89

Constructed: One statue of Mañjuśrī Bodhisattva, sixteen feet tall90

The aforementioned bodhisattva is the birth-mother of equal-and-perfect awakening, the guide for the three existences and the three vehicles.91 From the past, this buddha who truly attained enlightenment eons ago has long illuminated the emptiness of Dharma-nature. Into the future, this bodhisattva who manifests himself for an eternal kalpa shall widely blow the winds of compassion. That the Honored Śākyamuni's perfect awakening is due to the benevolent virtue of Mañjuśrī, that Maitreya's attaining buddhahood is due to the guidance of this deity [Mañjuśrī], is truly and clearly attested in scriptural precedents.92 Indeed, you should know that this is the very fountainhead for the Dharma-water that flows in a remote country, that there is no other root for the dragon-flower tree awaiting an auspicious era. While [Śākyamuni] lived in the world, many of his teachings concerned Mañjuśrī; after he passed into nirvana, the proliferation of the transmission was again due to [Mañjuśrī's] wondrous virtue.

In particular, the spread of the various Mahayana schools was entirely due to [Mañjuśrī's] power. For example, when Nāgārjuna prayed for the inner realization of a buddha, [Mañjuśrī] bestowed to him Vairocana's secret language and thus [End Page 460] enabled him to open the Iron Stupa.93 When Śīlabhadra wanted to abandon his life, [Mañjuśrī] informed him that Hsüan-tsang was coming to seek the teachings and thus enabled him to transmit the Middle Sect.94 On another occasion, he met with the Meditation Master Hui-ssu and affirmed the succession of the Tendai teachings.95 On another occasion, he created the Dharma-world contemplation and clarified the meaning of the Kegon teachings.96 And as for the Emptiness School, it is based on prajñā, and Mañju&sacuterī was the one who revealed this.97 Bodhidharma demonstrated the buddha-mind; the Ancient Patriarch was none other than that deity [Mañju&sacuterī].98 [End Page 461]

And thus one clarifies the mind through the fivefold [contemplation],99 dispels all delusions through the three-thousand[-existences-in-a-single-thought contemplation],100 affirms the truth by abolishing verbal explanation,101 removes the hindrances through perfect interfusion,102 eradicates folly through [realizing] true emptiness,103 and attains the Dharma by stopping thought.104 Among such practitioners, among such virtuous monks, who would not receive his favors, who would not be entrusted with his blessings?

In addition, on one occasion he manifested himself as an old man and lamented the evil deeds of monastics and lay in the Land of the Han [China]. He thus ordered a Western Country śramaṇa to transmit the [Butchō] Sonshō [daranikyō] to Cīnasthāna [China].105 On another occasion, he manifested himself as an Indian monk and grieved over the sentient beings of the ten directions who lacked [End Page 462] the Dharma. He thus urged the Meditation Master of Mt. H&ecircng [Hui-ssu] to entrust his rebirth to the Country of the Sun [Japan]. Another time, he manifested himself as a starving man and revealed the inner attainment of the Prince of the Upper Palace.106 On still another occasion, he manifested himself as Gyōki and assisted Emperor Shōmu...

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Additional Information

ISSN
1880-1390
Print ISSN
0027-0741
Pages
pp. 459-468
Launched on MUSE
2008-01-16
Open Access
No
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