Manjusri, the Gentle Glory Bodhisattva

The Bodhisattva of Great Wisdom

Buddhism consistently promotes two virtues: Compassion and Wisdom. Avalokitesvara embodies Great Compassion; the last Bodhisattva on the right, Manjusri (Chinese Wen Shu) represents Great Wisdom.

An oft-told example illustrates the relationship of the two virtues of Wisdom and Compassion. Suppose you are approached by a homeless person asking for a handout. You give him some money-which he promptly spends on alcohol. You have been compassionate, but not wise. So the next time you are approached, you give nothing; now you have been wise, but not compassionate. What is the solution? Buy him some food. This is wise and compassionate. Compassion without wisdom is foolish; wisdom without compassion is harsh. As every good parent knows, the two must be used in balance.

Thus Manjusri maintains the balance of Wisdom amongst the Bodhisattvas. His name means "Gentle Glory," a good description of the main benefit of Wisdom. Often (though not here) shown holding a sword, Manjusri cuts through the ignorance of this world. He is also often shown holding sutra scrolls. Here we see him sitting on a lion; the roar of the lion represents the Buddha's teaching spreading through the world. (The Buddha is sometimes called "The Lion of the Shakyas," as his Shakya clan was associated with lions.)

How did Manjusri come to be associated with Wisdom? Simply, he was the teacher of seven successive Buddhas, the Sakyamuni Buddha being the last. One version of his story says that he himself was a Buddha in the distant past, and came back to teach the others. The Buddha said that in fact hundreds of Buddhas of the past became enlightened through Manjusri's teaching.

Central to his instruction was the idea that everything is "void," or "empty," an idea we will discuss further in a moment. When asked if he followed the Mahayana teachings, he replied, "As I see it, everything is void, so there is no such thing as Buddhist teachings. Then, how can there be any Mahayana teaching for me to follow?"

As radical as his teaching was his behavior. All monks in the Buddha's time were required to gather in monasteries for the rainy season. One year, Manjusri failed to show up. It was later discovered that he had spent the three months in the company of children and prostitutes, as well as the maids in the Sravasti Palace. Naturally, the other monks were outraged, none more than the venerable Kasyapa. He demanded that Manjusri be expelled from the assembly. The Buddha then revealed that during that one rainy season, Manjusri taught "five hundred women, five hundred boys and five hundred girls, who will never lose their determination to seek Enlightenment." Kasyapa asked him how he had accomplished such a feat, and Manjusri replied, "I used many methods to teach them. I used games, or I used money, or I applied good deeds, or I showed my magical powers, or I showed the appearances of various deities, or I showed the appearance of a Buddha, or I showed a horrible face, or I appeared in other forms. Why? People are different, so I had to preach to them in many ways."

A final story of Manjusri's power: Once five hundred monks were able to see their pasts, and discovered that they had all killed their own parents or committed other atrocities. They came to doubt that they would ever achieve Enlightenment. Sensing this, the Buddha called on Manjusri to instruct them. Manjusri instantly pulled out his sword and placed it at the Buddha's neck. The monks instantly grasped his point: the mind is illusory. There is no sword, no Buddha, no Manjusri--therefore there were no crimes, no criminals, no victims. With his sword of truth Manjusri cut through the illusion and showed them reality as it really is.

THE PILGRIMAGE

In front of Manjusri Bodhisattva:

O Manjusri, Bodhisattva of Great Wisdom!

I ask you to help me gain control over my mind and destroy all unwholesome thoughts.

Through your great wisdom, you have ensured that the Lion's Roar of the Buddha's teaching is heard throughout the world.

Through destroying ignorance you have shown us that we can overcome delusion.

Let me also, by cultivating my mind, attain this excellence.

Help me to conquer ignorance and delusion.

Help me to practice right view and right understanding, learning to see things as they truly are,

that I may dedicate further merit to the enlightenment of all sentient beings.

O great One of the Marvelous Gentle Power, hear my prayer!

O great Manjusri Bodhisattva, hear my prayer!

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Avalokitesvara, Who Hears the Cries of the World

The Bodhisattva of Great Compassion

(picture) (picture) (picture)

Now we come to the figure who is far and away the most popular Bodhisattva in Mahayana countries. Avalokitesvara Bodhisattva's name means "the one who sees (or hears) the cries of those who suffer." In China he is known as Kuan Yin (or Kuan Shi Yin); in Japan, as Kannon, after whom the Canon electronics company was named. (It was founded by a devotee.) Avalokitesvara represents Great Compassion--the key concept for any Bodhisattva, but attaining its highest expression in Kuan Yin. Using skillful means, Avalokitesvara can take on many forms to help in many ways. He is often portrayed with multiple arms--four, six, eighteen, forty, or even a thousand--and multiple eyes or faces, to portray his ability to help in many ways, and to perceive all of those who need help.

Chinese forms of Kuan Yin are often female. This may be because of the general perception of Compassion as a "feminine" virtue. However, there are also specific traditions that have contributed to this transformation in China. There were Taoist Goddess of Mercy figures, and many Sea Goddesses who protected sailors. Even the Virgin Mary had an effect; after the Portuguese brought images of this "Mother of Mercy," the Chinese potters consciously copied some of her characteristics.

Perhaps the greatest influence on this development was the legend of Miao Shan. She was an only child, and her father had set his hopes on benefiting from a good marriage for his daughter. She, however, had other plans: she wanted to become a Buddhist nun. Nonetheless, her father arranged to marry her to a wealthy man. Refusing to prepare for the wedding, Miao Shan sat in meditation every day. Recognizing his defeat, her father had her sent to a convent, where she was assigned the most humiliating tasks. Undaunted, she carried them out with the utmost energy. Her father, in frustration, ordered her to be executed, but the executioner's sword shattered into a thousand pieces. He then ordered her to be suffocated, and this was successful. (An alternate legend says her father returned her to the convent and ordered it burned down--with her in it.)

In any case, she died. When she arrived in the underworld, all the flames were converted to flowers. Dismayed, the King of Hell granted her life--to save his job!--and sent her to her own island home, now Mount Putuo, a major pilgrimage site dedicated to Kuan Yin.

As it happened, her father fell ill. Miao Shan appeared to him in the form of a healer, and told him that he could only be cured by a concoction made from the eyes and hands of a pure woman. The evil father sent out his men, and one of them was guided to Miao Shan, who willingly sacrificed her eyes and hands. When her father was cured, he asked to meet this generous woman--and was horrified to discover that it was his daughter! He then ordered a statue to be made of her "with completely-formed hands and eyes." Because of a misunderstanding of the Chinese words, the sculptor instead made a statue with a thousand completely-formed arms and eyes, which has remained a custom to this day.

This Miao Shan is considered to be one of the previous incarnations of the Bodhisattva Kuan Yin.

Kuan Yin is often seen holding a willow branch, associated with healing, and pouring the "nectar of compassion" from a vase. Although she takes many forms, she can usually be identified by the small figure of Amitabha Buddha in her headdress (as seen in the Garden outside, as well as in many figures in the Museum). This may be associated with another legend stating that, in a previous existence, Amitabha Buddha had been an ancient king, and Avalokitesvara was his oldest son. This son, Pu-hsun by name, vowed before the Buddha of that time to save anyone who called on him. The Buddha validated this pledge, and gave him the name Avalokitesvara. This legend is recorded in the Peihua Sutra.

A final bit of trivia: Tibetan Buddhists consider the Dalai Lama to be an incarnation of Avalokitesvara Bodhisattva. Just as the Dalai Lama has dedicated himself to a life of compassion, we can all manifest Kuan Yin in the world, being some of her myriad eyes and hands.

THE PILGRIMAGE

In front of Avalokitesvara Bodhisattva:

O Avalokitesvara, Bodhisattva of Great Compassion!

I ask you to help me gain control over my heart and destroy all apathy.

Through your great mercy, you have heard the cries of the world, and you have never failed to respond to the sincere requests of the unfortunate.

Through your willingness to help others, you have shown us the importance of caring for others.

Let me also, by cultivating compassion, attain this excellence.

Help me to conquer my indifference and laziness.

Help me to be attentive to the needs of those around me, and emulate your heart of compassion by bringing aid to those in trouble,

that I may dedicate further merit to the enlightenment of all sentient beings.

O great One Who Hears the World's Cries, hear my prayer!

O great Avalokitesvara Bodhisattva, hear my prayer!

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Maitreya Bodhisattva--Mi-le-fo

The Bodhisattva of Great Benevolence, and the Next Buddha

(picture)

In the center, we come to another popular figure. You might be surprised to learn that the monk Maitreya, known as "the Happy Buddha" (or "Laughing Buddha"), is in fact not a Buddha at all, but a Bodhisattva. He was a companion of the Buddha, whom the Buddha designated as the next Buddha--but it hasn't happened yet.

The system is something like this: A Buddha comes and teaches. Then, over the years, his teachings degrade and finally disappear, like an echo. Then another Buddha appears, to restore the teaching. Succeeding Buddhas are always recognized by their predecessors. This is not a matter of "choosing" a Buddha; rather, the current Buddha recognizes the advanced cultivation in one of his followers, and validates his accession.

When he knew the Buddha, Maitreya was all skin and bones. How did he come to be portrayed as fat and jolly?

The answer lies in one of his Chinese incarnations. There was a historical monk who lived around the end of the Tang Dynasty--say in the late ninth or early tenth century.  A scholar and a wanderer, he always carried with him a bag made of hemp, which earned him the nickname "Pu Tai," or Cloth Bag. Although homeless, and virtually without possessions, he was always cheerful. He begged, he taught, he predicted the weather and told fortunes. And he distributed goods freely from his sack, like a big Buddhist Santa Claus. Finally, when he died he left a verse, according to tradition. It read:

Maitreya is a real Maitreya, who manifests uncountable transformed bodies.
Constantly he manifests before living beings who are not able to recognize them!

Thus people believed that the cheerful Pu Tai was in fact a manifestation of Maitreya Bodhisattva, and in China Maitreya is still portrayed in the form of Pu Tai. Because of his "prosperous" look, and his custom of giving from his bag, his attribute is "Great Generosity" or "Great Benevolence." Many people petition him for wealth and good luck. I have chosen in the Intention section to concentrate on his happiness as a sign of well-balanced emotions.

THE PILGRIMAGE

In front of Maitreya Bodhisattva:

O Maitreya, Bodhisattva of Great Benevolence!

I ask you to help me gain control over my feelings and destroy all unwholesome emotions.

Through your great generosity to all, you have conquered your emotions and you have become known as The Happy Buddha.

Through your great goodwill, you have shown us that happiness can be attained through giving, and you have secured your place as the Buddha-to-come.

Let me also, by cultivating benevolence, attain this excellence.

Help me to conquer greed, fear, anger, jealousy, and other destructive emotions.

Help me to practice right giving and open-heartedness,

that I, too, may become a Buddha, and that I may dedicate further merit to the enlightenment of all sentient beings.

O great One Who Possesses Loving-Kindness, hear my prayer!

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Ksitigarbha, the Earth Store Bodhisattva

The Bodhisattva of the Great Vow

(picture)

The next Bodhisattva is Ksitigarbha, which means "Earth Store" or "Womb of the Earth" Bodhisattva. His Chinese name, Ti Tsang (Dizang), carries the same meaning; he is often called "Ti Tsang Wang" because some consider him to be the King of Hell.

This idea is a popularization of his true role. Here at Hsi Lai, we call Ksitigarbha the "Bodhisattva of Great Vow." This is because, although all Bodhisattvas make Vows, his is one of the most astonishing: He has vowed that he will stay in hell until hell itself is emptied! For this reason his popularity is second only to Avalokitesvara's in countries influenced by the Confucian ideal of filial piety. After all, some of my ancestors may be in hell, and Ksitigarbha will get them out!

In The Ksitigarbha Bodhisattva Sutra we learn something of his motivations. In several of his previous incarnations, he was deeply concerned about his mother's fate after death.

In one version, Ksitigarbha was a woman named Kuang Mu. An Arhat to whom she made an offering granted her one wish. She asked to know where her mother had gone after death. Entering into meditation, the Arhat learned that Kuang Mu's mother was undergoing punishment in hell. The Arhat asked Kuang Mu why her mother should suffer so much. Kuang Mu said that her mother had often enjoyed eating young tortoises. The Arhat assigned Kuang Mu some practices to alleviate her mother's suffering; after performing them, she had a dream in which the Buddha told her that her mother would soon be born in her home. Subsequently, one of Kuang Mu's maids had a daughter who began talking when only three days old! She told Kuang Mu that she was indeed Kuang Mu's mother, who had been rescued from hell by Kuang Mu's diligence. Sadly, she added that she would die at age thirteen, and fall into hell again. Kuang Mu then resolved to dedicate herself to rescue all beings from hell--a promise carried out when she became Ksitigarbha Bodhiattva.

A second such legend portrays Ksitigarbha as a Brahmin maiden named "Sacred Girl." Her mother had often spoken ill of the Triple Gem (the Buddha, The Dharma, and the Sangha), so, when her mother died, Sacred Girl was concerned for her fate. Sacred Girl then sold all that she had, and used the money to make offerings to the Buddha on her mother's behalf. One day as she was again requesting the Buddha's help at the temple, she heard the Buddha speaking to her, telling her to go home and meditate. The Buddha would then reveal to her the fate of her mother. She did, and was transported to the hell realm, where she learned that her mother had already ascended to heaven through her efforts. However, the sight of all those remaining in hell led her to vow to save them. And so she later, after many more lives, became the Bodhisattva Ksitigarbha.

In yet another tale, the Bodhisattva descended to hell to comfort his own mother, where he learned that she had already been reborn as a dog. He found and adopted this dog, and for that reason Ksitigarbha Bodhisattva is often portrayed with a dog as his companion.

He is also portrayed--as here--bearing a staff with six rings. These signify the six hell-realms, one for each realm of beings (celestial beings, asuras, humans, animals, hungry ghosts, and hell-beings). Such staffs were often carried by monks as they traveled so that the jangling of the rings could warn small creatures and insects out of their path. For this reason it is sometimes called an "alarm staff."

He is often seen seated on a Lotus throne, wearing a crown. This, as mentioned above, is because of his attribution as Yama, the "King of Hell"--an association that many Buddhists reject. He is not there to judge beings, but to release them! He is also portrayed as a monk, which has caused some to confuse him with the Tang Dynasty Tripitaka master Hsuan Tsang. In Japan statues of Ksitigarbha, there called "Jizo," are often seen standing at a crossroads; many times there are six such statues, again one for each realm.

THE PILGRIMAGE

In front of Ksitigarbha Bodhisattva:

O Ksitigarbha, Bodhisattva of the Great Vow!

I ask you to help me gain control over my will and destroy all unwholesome intentions.

Through your great promise to save all sentient beings from the six hells, you have demonstrated extraordinary willpower, and you have delayed your own Buddhahood until all afflicted beings are free.

Through this great act of will, you have shown us how much merit the intentions of one person can create.

Let me also, by cultivating my will, attain this excellence.

Help me to conquer wrong intentions.

Help me to practice right decision-making, right speech, and right action,

that I may dedicate further merit to the enlightenment of all sentient beings.

O great Earth Store, hear my prayer!

O great Ksitigarbha Bodhisattva, hear my prayer!

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Samantabhadra, the Bodhisattva of Universal Virtue

The Bodhisattva of the Great Practice 

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Located at the left end of the Hall (as you face the Bodhisattvas), the first celestial Bodhisattva you will meet is Samantabhadra Bodhisattva, known in Chinese as Pu Hsien (Puxian) P'usa. In English, he is sometimes known as "The Bodhisattva of Universal Virtue."

In the Hsi Lai scheme (as in much of Chinese Buddhism), Samantabhadra represents "Great Practice." He is also said to represent "Great Conduct." Both of these attributes result from the fact that Samantabhadra made Ten Great Vows and, more importantly, followed through on them. A vow is worthless if it is not put into practice.

Advanced pilgrims may want to meditate on these Ten Great Vows. They are:

  1. To worship the Buddhas
  2. To praise the Tathagata (the Shakyamuni Buddha).
  3. To make offerings to all the Buddhas.
  4. To confess past sins and to reform.
  5. To rejoice in the virtues and happiness of others.
  6. To request Buddha to preach the Law
  7. To request Buddha to stay in the world.
  8. To study the Dharma in order to teach it.
  9. To benefit all sentient beings.
  10. To transfer all merit and virtue to others.

Notice that the first eight Vows would advance the Bodhisattva's progress, but the last two are directed to others. This is common amongst the Vows of Bodhisattvas.

Samantabhadra may be shown with a docile elephant lying down or standing. Sometimes, in place of six tusks, the elephant has three heads. It is also common to see Samantabhadra holding a lotus, a wish-fulfilling jewel, or a scroll bearing his sutra (scripture). Also, like Avalokitesvara, Samantabhadra is often portrayed as female. In Chapter 10 of The Lotus Sutra, the Buddha promises Enlightenment to both men and women; as Samantabhadra is the Patron of devotees of the Lotus (having the final say in the last chapter), and as he has attracted many female devotees, he/she has taken on a feminine form.

THE PILGRIMAGE

In front of Samantabhadra Bodhisattva:

O Samantabhadra, Bodhisattva of Great Practice!

I ask you to help me gain control over my body and destroy all unwholesome appetites.

Through your great discipline, you have brought your body and mind under control.

Through physical posture and controlled breathing, you have shown us that the dangerous elephant of the mind can be tamed.

Let me also, by disciplining my body, attain this excellence.

Help me to conquer bad habits.

Help me to practice right eating, right breathing, right sexual conduct, right exercise, right posture, and all other aspects of physical activity, and to develop right effort, right mindfulness, and right concentration,

that I may dedicate further merit to the enlightenment of all sentient beings.

O great One of Universal Virtue, hear my prayer!

O great Samantabhadra Bodhisattva, hear my prayer!

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The "Big Five" Bodhisattvas

The Most Popular of All the Celestials

Images grabbed from an old Hsi Lai Temple wenbsite

Using these links, you may choose to skip to any of the Bodhisattvas. Or continue to follow the links at the bottom of the page to meet each one in turn.

Before we continue our tour and pilgrimage, we need to address a larger issue: just what is a Bodhisattva?

Like many of Buddhism's main teachings, this is a slippery subject. In Southern Buddhism (also called Theravada) the term "bodhisattva" is used of Prince Siddhartha, before he attained Enlightenment and became the Buddha. So in that sense, a bodhisattva is a kind of "Buddha-to-be."

In the Mahayana schools, however, the question becomes more complex. At its root, the term means anyone who has taken the Bodhisattva Vows. This may leave you with the impression that you can simply stand down at the Main Gate, say the Vows, and be a Bodhisattva. This is true in one sense-but don't expect anyone to start making statues of you right away! However, it is common practice around the Temple for people to thank one another for a kindness by saying, "Thank you so much! You're a real Bodhisattva!" So in this everyday way, all who engage in Mahayana Buddhism are Bodhisattvas, pursuing the Bodhisattva Ideal.

Generally, though, the term is used for an exalted class of Bodhisattvas, also called "Mahasattvas" or "celestial Bodhisattvas." There are generally considered to be about ten of these; the list varies in different traditions, but the Five in our Bodhisattva Hall are included in virtually every list. You will often hear Bodhisattvas being compared to Christian saints: they once dwelled on Earth, they are now in a Heaven-like place, they assist those who call on them, etc. But, as always, we must be careful not to confuse categories from different traditions. In any case, these Bodhisattvas are thought of as helpers to those of us still struggling along. They have all vowed not to attain Enlightenment until all sentient beings are ready to be Enlightened, so they are dedicated to helping us achieve that goal.

In one sense, there are not different "classes" or "types" of Bodhisattvas. We are all of the same "type," but are on different stages of the Path (called Bhumi). There are ten such stages, and the celestial Bodhisattvas are simply at a further point on the Path. What unites us is primarily the Vows, and the practice of the Six (sometimes Ten) Perfections. All Bodhisattvas seek perfection in the following areas: generosity, morality, patience, energy (or effort), meditation, and wisdom. The more "perfected" a Bodhisattva is in these areas, the further she or he is along the Bodhisattva Path.

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Offerings

Tangible signs of one's intentions

In the Hall of the Bodhisattvas

The first thing to do upon entering the Hall is make an Offering. This may simply be cash (or "treasure"), or one of the other "Ten Offerings."

There is a list posted in the Bodhisattva Hall detailing these gifts and the benefits to the giver; I have improvised on these some for the Intention section. In the pamphlet "Questions and Answers," there is a somewhat revised version of the list posted in the Hall:

  1. Incense: To purify the atmosphere as well as the mind.
  2. Flowers: To clean and rid our body of what is unpleasant and give pleasure to those around us.
  3. Lamps: To dispel the darkness, the way that wisdom dispels ignorance
  4. Soaps: To soothe and soften our skin and prevent pain from diseases
  5. Fruits: To fulfill our wishes and hasten our path toward Buddhahood.
  6. Tea: To freshen our breath and distance us from worries.
  7. Food: To extend the longevity of our lives and enhance our articulation skills.
  8. Treasure: To distance us from poverty and provide us with wealth and good fortune.
  9. Beads: To satisfy our career and dignify our appearance.
  10. Clothes: To make us look magnificent and to provide us with security.

You might spend some time trying to figure out how flowers "clean our body" or how food "enhances our articulation skills." Have fun!

I am not sure where this list of Ten Offerings comes from; it may be unique to this Temple. Another, more common list, is similar but not identical:

  1. incense
  2. flowers
  3. lamps
  4. necklace
  5. jeweled parasols
  6. banners and canopies
  7. clothes
  8. fruit and food
  9. music
  10. joined palms

The variations are interesting.

One more thing about offerings: You can purchase a formal Offering tray in the Bodhisattva Hall. Turn right as you enter, and look to the alcove at the front of the room; if no one is staffing the kiosk, check at the desk in the Hall, or in the Information Center. You may choose to leave the Offering at the Temple (it may be re-used); others ask for a bag to take the Offerings home.

THE PILGRIMAGE

Enter the Bodhisattva Hall. If your Offering is cash, place it in the Donation Box, or hand it to the monastic seated at the right side of the Hall. If your Offering is flowers, food, tea, or other tangibles, walk forward and place it carefully on the "altar" table at the far side of the Hall. Step back, make a profound bow, and then recite one of these sentences, depending on which gift is presented:

  • Let the sweet smell of this incense purify the atmosphere and the mind.
  • Let these flowers give pleasure to all who see them.
  • As Wisdom dispels ignorance, let the light of this/these lamp(s) dispel the darkness.
  • Let this soap bring comfort, ease, and good health.
  • As this fruit symbolizes the product of the tree, let us bring forth good fruit in all we do.
  • Let this tea bring calmness, relaxation, and freedom from worry to all who drink it.
  • Let this food bring strength to those who eat it, that they may continue in good works.
  • Let this treasure be used to advance the work of this place in bringing the Dharma to the West.
  • Let these beads serve as a reminder to focus on cultivation.
  • Let these clothes bring modesty and comfort to any who wear them.

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