Manjushri (Bodhisattva)

Manjushri is the eldest of the great Bodhisattvas and is foremost in wisdom.

"Manjushri, a Sanskrit word, is interpreted as 'wonderful virtue' or 'wonderfully auspicious.' Of the Bodhisattvas, Manjushri has the greatest wisdom, and so he is known as 'The Greatly Wise Bodhisattva Manjushri.' Among the Bodhisattvas he holds the highest rank, and so he is listed first, before the Bodhisattva Who Observes the Sounds of the World. There are four great Bodhisattvas: Bodhisattva Manjushri, Bodhisattva Who Observes the Sounds of the World, Bodhisattva Universal Worthy, and Bodhisattva Earth Store.

"Bodhisattva Manjushri dwells in China on Wu-tai Mountain, where his bodhimanda is located. His efficacious responses are marvelous beyond all reckoning. He became a Buddha long ago and was called Buddha of the Race of Honored Dragon Kings. After becoming a Buddha, he 'hid away the great and manifested the small', in order to practice the Bodhisattva way, teach and transform living beings, and help the Buddha [Shakyamuni] propagate the Dharma. His spiritual penetrations and miraculous functions are inconceivable." (DFS II 144-145)

"Bodhisattva Manjushri . . . is a very special Bodhisattva. When he was born, ten kinds of extraordinary events occurred, which show that he was different from other Bodhisattvas. Manjushri is known for his great wisdom.

"'But the Venerable Shariputra is also known for his wisdom,' you may ask. 'What is the difference between the two types of wisdom?'

"The wisdom of Shariputra is provisional wisdom, and the wisdom of Manjushri is real wisdom. The wisdom of Shariputra is the Hinayana wisdom; the wisdom of Manjushri is the Mahayana wisdom.

"What were the ten auspicious signs which manifested at Manjushri's birth?

1) The room was filled with bright light, brighter than the light which could be made by any number of light bulbs. The bright light represented the Bodhisattva's great wisdom.

2) The vessels were filled with sweet dew. Sweet dew is miraculous; drinking it will cure all the sicknesses in the world. Then, instead of having to undergo birth, old age, sickness, and death, you'll only have birth, old age, and death to deal with.

3) The seven jewels came forth from the earth. The seven jewels are gold, silver, lapis lazuli, crystal, mother of pearl, red pearls, and carnelian.

"'Why did the jewels appear?'

"Manjushri had cultivated the Six Perfections and the Ten Thousand Conducts to such a high degree of perfection that in response, wherever he goes, precious gems appear.

4) The gods opened the treasuries. Manjushri Bodhisattva's great spiritual powers caused the earth to open up and expose the many treasuries it contains. This differs from the third, in which the seven jewels well up out of the earth. Here the treasuries were exposed when the earth opened up.

5) Chickens gave birth to phoenixes. Even more unusual than the gods opening the treasuries was the fact that chickens gave birth to phoenixes. Basically, of course, chickens only give birth to chickens. But because Manjushri's birth was such a special occasion, they gave birth to phoenixes.

6) Pigs gave birth to dragons. This is even more unusual than chickens giving birth to phoenixes. . . .

7) Horses gave birth to unicorns. . . .

8) Cows gave birth to white tsai. The white tsai is an extremely rare and auspicious animal. . . . It looks like a horse but it has the hooves of an ox. It is in a special category all of its own.

9) The grain in the granaries turned to gold. Do you think that is strange? Some of you probably think it is so strange that you don't even believe it. If you don't believe it, it's because you don't understand it. If you don't understand it, its no doubt because you've never encountered such a thing before. And so how could you possibly believe it?

"However, the world is a very big place and what we have seen and heard is extremely limited. Therefore, it is not strange that there are unusual phenomena which we have not seen or heard. When the grain turned to gold, it could no longer be used as food, but then just a few grains could be exchanged for a lot of food. . . .

10) Elephants with six tusks appeared. As we know, elephants usually only have two tusks. At the time of Manjushri's birth, however, they appeared with six. Is that strange or not?

"Those ten special signs appeared at the time of Manjushri's birth and represent Manjushri's rare eloquence in speaking all Dharmas. . . .

"When he speaks the Dharma, Manjushri does not discriminate among the dharmas. Although he does not discriminate among the dharmas, he, nevertheless, does not not distinguish all dharmas. The wonder lies right at this point, and that is why he is known as 'wonderful virtue'--Manjushri.

Chinese woodblock print of the Bodhisattva Manjusri from Dunhuang, 10th cent.
 

"The six tusks stand for the Six Perfections (see Six Paramitas) and the elephants stand for the Ten Thousand conducts. . . ." (DFS II 144-149)

(Source: Epstein, 2003: pp. 136 - 138)

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1) Chinese Mandarin: wen shu shr li , 2) Sanskrit: manjusri.

See also: The Eight Great Bodhisattvas: Avalokiteshvara, Manjushri, Samantabhadra, Ksitigarbha, Vajrapani, Medicine King Bodhisattva, Bodhisattva, dharani, mantra, Five School of Buddhism - Esoteric

Buddhist Text Translation Society (http://www.BTTSonline.org) References: DFS II 144 ff; FAS Ch9 8-10; EDR I 161ff, 226-228; AS 99-103.
 

Related Websites: www.Manjushri-Bodhisattva.com

www.Shurangama-Sutra.com, www.Prajna-Paramita.com, www.Diamond-Sutra.net, www.Vajra-Sutra.com

www.Avatamsaka-Sutra.com

Mig Me Tsé Wai Ter Chhen:

CHÄN RÄ ZIG DRI ME KHYEN PÄI WANG PO JAM PÄL YANG DÜ PUNG MA LÜ JOM DZÄ SANG WÄI DAG GANG CHHÄN KHÄ PÄI TSUG GYÄN TSONG KHA PA LO ZANG DRAG PÄI ZHAB LA SÖL WA DEB
Avalokiteshvara, great treasure of non-objectifying compassion;
Manjushri, master of stainless wisdom;
Vajrapani, destroyer of the entire host of maras,
Tsong Khapa, crown jewel of the sages of the land of snow;
To Losang Dragpa (Tsong Khapa), at your feet I make requests.
 

Manjushri's Mantra to Multiply Prostrations Merit by 1000x:
"Om Namo Manjushriya, Namo Sushriya (Glorious Goodness), Namo Utta-Ma Shriya (Glorious Supreme Sublimity) Svaha"
(Recite 3x)

Namo A-Ra-Pa-Cha-Na Manjushri

Manjushri Nama Samgiti
(Chanting the Names of Manjushri):

Om Namo Manjushri Five-Syllables Sutra: Om Ah-Ra-Pa-Cha-Na-Dhi (Dhi-Dhi-Dhi-Dhi) Manjushri Nama Samgiti Mantra:

Om Sarva-Dharma 'bhava-Svabhava-Vishuddha Vajra (Chakshur) A Aa Am Ah. Prakruti-Parishuddhah Sarva-Dharma. Yad Uta Sarva-Tathagata-Jnana-Kaya-Manjushri-Parishuddhitam Upa-dayeti A Aah. Sarva-Tathagata-Hridaya. Hara Hara Om Hum Hrih. Bhagavan-Jnana-Murté. Vagi-Shvara Maha-Pacha. Sarva-Dharma-Gagana-Mala-Supari-Shuddha-Dharma-Dhatu-Jnana-Garbha A Ah.
 

Manjushri Nama Samgiti Mantra Commentary:

Om Sarva-Dharma 'bhava-Svabhava-Vishuddha Vajra (Chakshur) A Aa Am Ah.
Chandrabhadrakirti says this is the upa-hridaya (near heart mantra) of Vajra-Tikshna (Diamond Sharp) Manjushri. The mantra means "Om. All natures are intrinsically pure like the Abhava [unsubstantial - like the moon in water]. Om Diamond (Vision)! - A Aa Am Ah." A is the means (Upaya), AA is insight (prajña), arising from these two is AM, the conventional (samvriti) bindu, and AH is the absolute unsubstantial.

Manjushri-Mantra-Vinyasa:
Prakruti-Parishuddhah Sarva-Dharma
Yad Uta Sarva-Tathagata-Jnana-Kaya-Manjushri-Parishuddhitam Upa-dayeti A Aah.
Chandrabhadrakirti says this is the upa-hridaya (near heart mantra) of Duhkha-Ccheda (Suffering Cutter) Manjushri. The mantra means "Manjushri Mantra Exhibition: All natures are intrinsically pure, to the extent one takes on the purity of Manjushri, the knowledge body of all the Thus Comes Ones. A Aah." A is means (Upaya), Aah is insight (prajña), and with these two one may assume the rank that is given the name "Manjushri the knowledge body."

Sarva-Tathagata-Hridaya
Hara Hara Om Hum Hrih.
Chandrabhadrakirti says this is the upa-hridaya (near heart mantra) of Prajna-Jnana (6th and 10th Paramita) Manjushri. The mantra means "O, heart of all the Thus Come Ones. Remove, remove! Om, Hum, Hrih." Heart means the "knowledge body" abiding in the heart of the all Thus Come Ones. Remove, remove (Hara, Hara) means asking their heart, the heart of Body, Speech and Mind, to remove all defilements of the ordinary body, speech, and mind; Om Hum Hrih, thus becoming the Body, Speech, and Mind.

Bhagavan-Jnana-Murté.
Chandrabhadrakirti says this is the upa-hridaya (near heart mantra) of Jnana-Kaya (Knowledge Body) Manjushri. The mantra means "O World Honored One, the Knowledge Body" -- to whom belongs the previously mentioned Body, Speech, and Mind.

Vagi-Shvara Maha-Pacha.
Chandrabhadrakirti says this is the upa-hridaya (near heart mantra) of Vagishvara (Horse-God?) Manjushri. The mantra means "O Lord of Speech, the great cooking." Vagishvara while cooking changes the colors of the knowledge body of everything non-two.

Sarva-Dharma-Gagana-Mala-Supari-Shuddha-Dharma-Dhatu-Jnana-Garbha Aah.
Chandrabhadrakirti says this is the upa-hridaya (near heart mantra) of Arapachana Manjushri (A-Ra-Pa-Cha-Na). The mantra means "Om womb (garbha -- also means matrix, store, or treasury) of the pure Dharma-Dhatu Wisdom where all natures are pure like the sky (gagana)! Aah." Aah means dissolves into the non-arising (the absolute).
The Four Wisdoms are:
1. The Great Perfect Mirror Wisdom,
2. The Wonderful Observing Wisdom,
3. The Wisdom of Accomplishing What is Done, and
4. The Equality Wisdom.
Flower Adornment Sutra (Avatamsaka King of Prayers Chapter 39 and 40):
Om Namo Maha Vaipulya Buddha Avatamsaka Sutra Gandavyuha Sudhana Bodhisattva Siddhaya Swaha
The Youth Who Well Knows the Multitude of Skills in the City of Kapilavastu: Teacher Number 44 – The Daraka Shilpabhijna of Kapilavastu.
“At that time, Sudhana (Good Wealth) immediately went to the place of that teacher. He bowed at his feet with reverence, stood to one side and said, ‘Sagely One, I have already brought forth the resolve for Anuttarasamyaksambodhi, but I do not yet know how a Bodhisattva studies the Bodhisattva conduct or cultivates the Bodhisattva Way. I heave heard the Sagely One is skilled at teaching and guiding. I wish you would explain this for me.’
Thereupon the youth told Sudhana, ‘Good man, I have attained a Bodhisattva liberation called ‘Well Knowing a Multitude of Skills.’’ I constantly uphold and chant these syllables.’
Commentary by Ven. Tripitaka Master Hsuan Hua:
The Shastra on Great Wisdom says, “All dharanis are born from differentiations within language. The forty-two syllables (of the Sanskrit syllabary) are the root of all words. From words there is language. From language there are names and terms. From names and terms, meanings come forth. Upon hearing these syllables, the Bodhisattva can go on to understand meanings. The forty-two syllables begin with ‘A’ and end with ‘Dha’ and include forty syllables in between. Together they form a dharani whose benefits are copious. Each syllable is called a door of Prajna Paramita because through syllables one enters the wisdom of marklessness.”

The Vairochana Sutra calls this Dharma-door “the wisdom of non-attainment” which is Prajna Paramita.
The Manjushri’s Five Syllables Sutra (A-Ra-Pa-Cha-Na) says: “Those who recite and uphold this dharani immediately enter the level of equality of all dharmas and swiftly achieve Maha Prajna. Merely chanting these syllables once all the way through has the same effect as holding the Treasury of 84,000 Sutras.”
There is a gatha (verse) that says:
“The most profound mark that is without marks
Cannot be fathomed by those with inferior wisdom.
For the sake of teaching those people,
Explanations of both existence and non-existence are given.”
The Avatamsaka 42 Letter Sanskrit Syllabary:
1. A
2. RA
3. PA
4. CA (CHA)
5. NA

6. LA
7. DA
8. BA
9. DA
10. ŞA (SHA)
11. VA
12. TA
13. YA
14. ŞŢA (SHTA)
15. KA
16. SA
17. MA
18. GA
19. THA
20. JA
21. SVA
22. DHA
23. ŚA (SHA)
24. KHA
25. KŞA (KSHA)
26. STA
27. ŇA (NYA)
28. RTHA
29. BHA
30. CHA (CCHA)
31. SMA
32. HVA
33. TSA
34. GHA
35. ŢHA
36. ŅA
37. PHA
38. SKA
39. YSA
40. ŚCA (SHCHA)
41. ŢA
42. DHA


A, RA, PA, CHA, NA,
LA, DA, BA,
DA, ŞA (SHA), VA, TA, YA, ŞŢA (SHTA),
KA, SA, MA,
GA, THA, JA,
SVA, DHA, ŚA (SHA), KHA,
KŞA (KSHA), STA,
ŇA (NYA), RITHA,
BHA, CHA (CCHA), SMA,
HVA, TSA, GHA, ŢHA, ŅA,
PHA, SKA,
YSA, ŚCA (SHCHA) – Yee-Sash-Cha
ŢA, DHA

1. A
“By chanting the syllable ‘A’ one enters the Prajna Paramita door called Relying on the Bodhisattvas’ Awesome Power and Entering the State of Non-Differentiation.”
2. R
“By chanting the syllable ‘RA’ one enters the Prajna Paramita door called Door of Boundless Differentiation.”
3. PA
“By chanting the syllable ‘PA’ one enters the Prajna Paramita door called Universal Illumination of the Dharma Realm.”
4. CA (CHA)
“By chanting the syllable ‘CHA’ one enters the Prajna Paramita door called Universal Wheel that Severs All Distinctions.”
5. NA
“By chanting the syllable ‘NA’ one enters the Prajna Paramita door called Attaining the Non-Reliance and the Unsurpassed.”

6. LA
“By chanting the syllable ‘LA’ one enters the Prajna Paramita door called Leaving Reliance on Filth.”
7. DA
“By chanting the syllable ‘DA’ one enters the Prajna Paramita door called Expedients of Irreversibility (Avaivartika).”
8. BA
“By chanting the syllable ‘BA’ one enters the Prajna Paramita door called Vajra Manda.”
9. DA
“By chanting the syllable ‘DA’ one enters the Prajna Paramita door called Wheel of Universality.”
10. ŞA (SHA)
“By chanting the syllable ‘SHA’ one enters the Prajna Paramita door called Sea Treasury.”
11. VA
“By chanting the syllable ‘VA’ one enters the Prajna Paramita door called Secure Dwelling in Universal Production.”
12. TA
“By chanting the syllable ‘TA’ one enters the Prajna Paramita door called Round and Perfect Light.”
13. YA
“By chanting the syllable ‘YA’ one enters the Prajna Paramita door called the Collection of Differences.”
14. ŞŢA (SHTA)
“By chanting the syllable ‘SHTA’ one enters the Prajna Paramita door called Universal Light that Relieves Afflictions.”
15. KA
“By chanting the syllable ‘KA’ one enters the Prajna Paramita door called Cloud of Non-Differentiation.”
16. SA
“By chanting the syllable ‘SA’ one enters the Prajna Paramita door called Torrential Rain Coming Down.”
17. MA
“By chanting the syllable ‘MA’ one enters the Prajna Paramita door called Great Rushing Torrents and Multitudes of Jutting Peaks.”
18. GA
“By chanting the syllable ‘GA’ one enters the Prajna Paramita door called Universal Secure Establishment.”
19. THA
“By chanting the syllable ‘THA’ one enters the Prajna Paramita door called Treasury of the Level Equality of True Suchness.”
20. JA
“By chanting the syllable ‘JA’ one enters the Prajna Paramita door called Entry into Purification of the Seas of All Worlds.”
21. SVA
“By chanting the syllable ‘SVA’ one enters the Prajna Paramita door called Mindfulness of All Buddhas’ Adornments.”
22. DHA
“By chanting the syllable ‘DHA’ one enters the Prajna Paramita door called Contemplating and Selecting the Collection of All Dharmas.”
23. ŚA (SHA)
“By chanting the syllable ‘SHA’ one enters the Prajna Paramita door called Light of According with the Wheel of All Buddhas’ Teachings.”
24. KHA
“By chanting the syllable ‘KHA’ one enters the Prajna Paramita door called Treasury of Knowledge of Cultivation on the Causal Ground.”
25. KŞA (KSHA)
“By chanting the syllable ‘KSHA’ one enters the Prajna Paramita door called Treasury of Putting to Rest the Sea of All Karma.”
26. STA
“By chanting the syllable ‘STA’ one enters the Prajna Paramita door called Cleansing Away the Obstacles of All Delusions and Revealing Pure Light.”
27. ŇA (NYA)
“By chanting the syllable ‘NYA’ one enters the Prajna Paramita door called Wisdom Concerning the Creation of All Worlds.”
28. RTHA
“By chanting the syllable ‘RITHA’ one enters the Prajna Paramita door called Wheel of Wisdom Concerning the State of Birth and Death.”
29. BHA
“By chanting the syllable ‘BHA’ one enters the Prajna Paramita door called Round and Perfect Adornment of the Palace of All-Wisdom.”
30. CHA (CCHA)
“By chanting the syllable ‘CHA’ one enters the Prajna Paramita door called Cultivation of Differentiated Round Perfection, the Treasury of Expedients.”
31. SMA
“By chanting the syllable ‘SMA’ one enters the Prajna Paramita door called Seeing All Buddhas Manifest to View According to the Ten Directions.”
32. HVA
“By chanting the syllable ‘HVA’ one enters the Prajna Paramita door called Unobstructed Power to Contemplate All Living Beings Who Lack Conditions and Gather Them in With Expedients So That They Escape from Production.”
33. TSA
“By chanting the syllable ‘TSA’ one enters the Prajna Paramita door called Cultivation Tending Towards Entry to the Sea of All Merit and Virtue.”
34. GHA
“By chanting the syllable ‘GHA’ one enters the Prajna Paramita door called Treasury of Seas of Solid Holding of the Clouds of All Dharmas.”
35. ŢHA
“By chanting the syllable ‘THA’ one enters the Prajna Paramita door called Treasury of Sea of Solid Holding of the Clouds of All Dharmas.”
36. ŅA
“By chanting the syllable ‘NA’ one enters the Prajna Paramita door called Contemplating the Wheel of the Syllabary as Containing Inexhaustibly Many Kotis of Syllables.”
37. PHA
“By chanting the syllable ‘PHA’ one enters the Prajna Paramita door called the Ultimate Place of Transformation of Living Beings.”
38. SKA
“By chanting the syllable ‘SKA’ one enters the Prajna Paramita door called Pervasive Illumination Through the Wheel of Light of a Vast Treasury of Unimpeded Eloquence.”
39. YSA
“By chanting the syllable ‘YSA’ one enters the Prajna Paramita door called the State of Proclaiming all Buddhas’ Dharmas.”
40. ŚCA (SHCHA)
“By chanting the syllable ‘SHCHA’ one enters the Prajna Paramita door called Pervasive Roar of Dharma Thunder Throughout All Realms of Living Beings.”
41. ŢA
“By chanting the syllable ‘TA’ one enters the Prajna Paramita door called Awakening Living Beings with the Dharma of No-Self.”
42. DHA
“By chanting the syllable ‘DHA’ one enters the Prajna Paramita door called the Treasury of Differentiations of All Dharma Wheels.”

Good man, when I chant this syllabary, with these forty-two Prajna Paramita doors as leaders, I enter measureless and countless Prajna Paramita Doors. Good man, I only know this Bodhisattva liberation of well knowing the multitude of skills. But the Bodhisattva Mahasattvas can with wisdom penetrate all clever methods, both worldly and world-transcending, and arrive at the other shore. They can encompass the different arts of occultism, divination, and the heterodox skills – all without exception. They are able to store up the profound meanings of the various forms of writing and computation.

By means of medical prescriptions and incantations they can adroitly heal the myriad diseases. So that if there are living beings who are possessed by ghosts and fiends, or influenced by the bizarre transformations of evil stars, or pursued by corpse spirits, or afflicted by insanity or epilepsy, so that they become wasted and emaciated, the Bodhisattvas can save these beings from all such myriad illnesses and bring about their recovery.
Furthermore, they are very skilled at locating all the sites that produce gold, silver, pearls and cowries, coral, lapis lazuli (vaidurya), mani, mother-of-pearl, keshara (saffron) and so forth. They understand their various grades and categories as well as their different values.
As for villages, communities, provinces, large and small cities, palaces, gardens, caves, springs, marshes, and ponds – any of those inhabited by people – the Bodhisattvas can accordingly protect and gather in.
Moreover, they are skilled at observing the heavenly bodies and the topographical arrangement of the Earth. They can tell good or bad fortune from physiognomy, as well as differentiate the sounds made by birds and beasts, climatic conditions through clouds and mists, the seasonal yield of grains, whether bountiful or meager, the condition of the nation, whether secure or precarious. With all such worldly skills as these, the Bodhisattvas are thoroughly conversant, having plumbed their very roots.
Moreover, they can differentiate Transcendental Dharmas, set their terminology and delineate their doctrines, observe their substance and their characteristics and accordingly cultivate them.
With wisdom they enter into those Dharmas, being without door or obstruction. Without obscuring stupidity, without stubbornness or dullness, without worry or vexation, without sinking or lethargy. There are none of those Dharmas to which they do not immediately certify. And how could I possibly not speak of their conduct of merit and virtue?
Good man, in this country of Magadha there is a hamlet. Within that hamlet there is a city called Vartanaka, within which there dwells an Upasika named Utmost Worthy. You should go to where she is and ask her how a Bodhisattva studies the Bodhisattva conduct and cultivates the Bodhisattva Way.
At that time, the youth Sudhana bowed at the feet of the Youth Who Well Knows the Multitude of Skills and circumambulated him countless times. Gazing up at him in earnest admiration, he bade farewell and took his leave.”

Manjushri Verse in the Shurangama Sutra in Praise of Avalokiteshvara’s Method of Cultivation:
“Return the Hearing to Listen to the Self-Nature”
“You may hear the secret Dharma-doors
Of Buddhas as numerous as motes of dust,
But without first renouncing desire and outflows,
You may amass learning,
but you will still make mistakes.
Ananda, and everyone in the great assembly,
Turn yourselves around and revert the hearing.
Return the hearing and listen to the self nature
Till the nature reaches the supreme way.
That is what perfect penetration really means.
“It is the gateway entered by
Buddhas as many as dust motes.
It is the one path to Nirvana.
Thus Come Ones of the past perfected this method.
Bodhisattvas now merge
with this total brightness.
People of the future who study and practice
Will also rely on this Dharma.
Through this method I, too, have been certified.
Avalokiteshvara Bodhisattva was not alone in using it.
As the Buddha, the World Honored One, requested,
I choose sincerely a skill-in-means,
One to save those in the final aeon
Who seek to escape the mundane world,
And perfect the heart of Nirvana:
The best way is to contemplate the sounds of the world.
I bow to the Ones Come Thus and the Tripitaka,
And to those inconceivable ones with no outflows,
Trusting they will aid those in the future,
So that no one will doubt this dharma-door.
It is an expedient easy to master;
An appropriate teaching for Ananda
And for those immersed in the final age.
They should cultivate this organ of hearing,
A perfect penetration that surpasses all others.
It is the way to the true mind.”


 

Vajrasattva Yamantaka (Shinjeshe - Wrathful Manjushri - or Vajrabhairava Heruka) Mantra:
OM YAMANTAKA (Manjushri Vajrabhairava, Vajrasattva, Mahakala), SAMAYA, MANU PALAYA, YAMANTAKA (Manjushri Vajrabhairava Heruka, Vajrasattva, Mahakala), DENO PRATISHTA, DRIDO MÉ BHAVA, SUPO KAYO MAY BHAVA, SUTO KAYO MAY BHAVA, AHNU-RAKTO MAY BHAVA, SARVA SIDDHI MAY PRAYATSHA, SARVA KARMA SUTSAMAY, TSITTAM SHRI YAM, KURU HUM, HA HA HA HA HO, BHAGAVAN YAMANTAKA (Manjushri Vajrabhairava Heruka, Vajrasattva, Mahakala), MA MAY MUTSA, YAMANTAKA (or replace with the names of other Dharmapala Buddhas, Bodhisattvas, Devas and Devis such as Manjushri Vajrabhairava Heruka, Vajrasattva, Mahakala and others), BHAVA MAHA SAMAYA SATTVA AH HUNG PHAT.
 

Dedication and Transference of Merit and Virtue:
 

I Now Universally Transfer the Merit and Virtue of to All Beings to realize Anuttara-Samyak-Sam-Bodhi (“Unsurpassed Proper and Equal Right Enlightenment”: Anuttara is unsurpassed; samyak is proper and equal; and sambodhi is right enlightenment.)
 

Sarva Mangalam. May all be Auspicious.
 

Shantideva’s Bodhisattvacharyavatara says:

"Just as Manjushri works
To fulfill the aims of all limited beings
To the far reaches of space in the ten directions,
May my behavior become just like that.
 

For as long as space remains,
And for as long as wandering beings remain,
May I too remain for that long,
Dispelling the sufferings of wandering beings.
(And even could the nature of shunyata melt away, my vajra-like Supreme Resolve would still remain unmoved.)
 

Whatever sufferings wandering beings might have,
May all of them ripen on me,
And through the bodhisattva assembly,
May wandering beings enjoy happiness.
May the teachings, the sole medicine for the sufferings of wandering beings
And the source of all happiness,
Continue to endure for a very long time,
With material support and shows of respect."
 

(NOTE: Numerous corrections and enhancements have been made under Shastra tradition and "Fair Use" by an Anonymous Buddhist Monk Redactor (Compiler) of this Online Buddhist Encyclopedia Compilation)