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  • Votive Text for the Construction of the Hannyaji Mañjuśrī Bodhisattva StatueA Translation of Hannyaji Monju Bosatsu Zō Zōryū Ganmon
  • Eison
    Translated by David Quinter

Constructed: One sixteen-foot sandalwood statue of Mañjuśrī Bodhisattva

Drawn on the interior of the figure: Five-Syllable Mañjuśrī Mandala, Eight-Syllable Mañjuśrī Mandala, Diamond Realm Mandala, Womb Realm Mandala138

Inserted into the figure:139 Fifty-three grains of Buddha relics; one 600-fascicle set of the Great Wisdom Sutra; 1,000 copies of the Heart of the Wisdom Sutra; 1,000 copies of the Treasure Casket Seal Dhāraṇī; 10,000 copies each of the main deity's mantras;140 1,000 copies each of the other deities' mantras;141 one eight-fascicle set of a "one-letter, three bows" Sutra of the Lotus of the Wonderful Law; in the same [End Page 469] fashion, the Opening and Concluding Sutras in one fascicle each,142 the Amida Sutra, and the Heart of the Wisdom Sutra;143 in the same fashion, one ten-fascicle set of the Supreme Kings Sutra; seventy-five bodhi-mind vows by monks and nuns;144 one donations list

Inserted into the lotus seat: Name list of 30,158 people in the seven groups who received the bodhisattva precepts;145 fifty-six pledges from various places prohibiting the killing of sentient beings146

Regarding the aforementioned: The buddhas of the three times and ten directions are incomparable in number even to the grains of sand on a beach. The mahāsattvas of the six perfections and the four reliances are unmatched in number by the countless dust particles.147 Without fail, they all draw on their unattached great compassion and manifest their transformative activity adapted to varying capacities.148 Among them, Mañjuśrī Bodhisattva in particular dispenses milk as the Mother of Awakening and saves the infants of the three realms. Far and wide, he shines his impartial, compassionate light and illuminates the lost followers on the five paths.149 Even those who commit the ten evil acts are welcomed, because those who hear his name will have the grave sins [condemning them to] Avīci Hell erased. Even the icchantikas are not abandoned, because those who pay reverence to his statue will arouse the great mind of a bodhisattva. Having sentience, who would not take refuge in and revere him?

Since the Buddha breathed his last in the Crane Forest, more than two thousand years have passed in vain. The assemblies under the dragon-flower tree when [End Page 470] Maitreya will descend are far ahead in the wind and smoke of five billion six hundred million years.150 During the time between the previous buddha and the next buddha, in the present period of "defilement of time" and "defilement of views,"151 we encounter the exoteric and esoteric teachings as we please and have slight faith in the principle of cause and effect. If we consider the matter carefully, this opportunity to encounter the great Dharma is due entirely to the wide-streaming power of the Great Sage.152 Why should it only be that the bodhisattva Nāgārjuna received the empowerment and immediately threw open the bolts to the Superior Vehicle's secret treasury,153 that the treatise master Śīlabhadra perceived the dream oracle and ultimately found the vessel for the Middle Sect transmission,154 and that is all?

In the worldly realm, people are simply attached to temporary fame and profit, and they do not think about drowning forever [in the sea of karma]. As they race east and race west, their bad karma piles up into mountains. As they work away in the morning, work away in the evening, their good roots do not amount to a drop of water or a mote of dust.155 How much more is this so for those who make their living by hunting and fishing and always kill the beings of mountains and rivers?156 Or for those who flaunt their beauty and constantly delude the minds of common people? In addition, there are those who receive the [karmic] retribution of blindness and deafness and those afflicted...

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Additional Information

ISSN
1880-1390
Print ISSN
0027-0741
Pages
pp. 469-479
Launched on MUSE
2008-01-16
Open Access
No
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