(tib. jam pal kar po)
Sita Manjushri(English: the White One of Glorious Melodious Speech), the bodhisattva of wisdom.
"...from...an ocean of nectar, white and cool, with many elephants, geese and water fowl sporting and playing, calling out with sweet sounds, in the middle of that...[arises] a lotus with a stem, branches, leaves, fruit and a marvelous sweet fragrance. Above [arises] a moon disc seat with cool rays of light shining forth to the ten directions. Again [the light] collects ... and from this collection ... is Manjushri; white like the autumn moon, a boy of eight years with a youthful form, having five knots [of hair]. The right hand is in the mudra of supreme generosity. The left holds a blue lotus to the heart, blossoming at the left shoulder and marked with the Prajnaparamita book. Seated firmly with the feet in vajra posture, with the major marks and blazing with light, adorned with various jewel ornaments and wearing white silks." (Mati Tradition, Rinchen Gyaltsen, 15th century).
source:http://www.himalayanart.org/items/846Lineage of Teachers: Lord Manjushri, Acharya Jetari, Maha Pandita Mati, Kashmiri Pandita Shakyashri, Bodhishri, Devashri, Sanggye Zhonnu, Sonam Sherab, Khenchen Sherab Gonpo, Sharchen Yeshe Gyaltsen (Ludingpa), Ngorchen Kunga Zangpo (1382-1456), etc.
source:http://www.visiblemantra.org/manjusri.htmlMañjuśrī Hṛdaya Mantra
"Possessing six syllables, by nature releasing one
from the six unfortunate rebirths,
equal to incomparable, inconceivably great power.
Releasing one from the binding fetters of existence,
the tumultuous ocean of every form of existence,
the pain of the three sufferings.
Unbearable for all demons,
an anointment for the entire world.
Invincible against all demons,
completely purifying the path of becoming.
Establishing the teachings of the buddhas,
hindering all obstacles,
applauded by all buddhas,
accomplishing every kind of good fortune.
Superior among all mantras
in the teaching of Mañjughoṣa.
Which mantra is that? It is oṃ vākyeda namaḥ as translated by Glenn Wallis in “om vakya da namah: Manjusri’s mantra and its Use in Historical Perspective,” in As Long As Space Endures: Essays on the Kalachakra Tantra in Honor of H.H. the Dalai Lama, (Ithaca: Snow Lion Publications, forthcoming). Available on Glenn's Website.
This mantra is also related to Mañjuśrī's role as Lord of Speech (vāc)
source:http://glennwallis.com/app/download/672 ... ye.doc.pdfIn chapter twenty-nine of the Mañjushri mulakalpa, the Buddha entrusts to the bodhisattva Mañjushri a mantra to be used in the dark days when the dharma is in decline. The mantra is om vakyeda namah.
7. White Manjushri (‘Jam dbyangs dkar po)
The Karmapa explained that there are many different types of wisdom―profound, vast, swift, and great wisdom. He had heard that white Manjushri is the best for developing swift wisdom.The story connected with this deity relates to a master named Jetari Draley Namgyal who had actually seen Manjushri, received teachings from him, and achieved siddhis. One time Manjushri came to him and said, “You are eighty years old now and have only ten years of life left. You need to find a student who is a proper vessel for your teachings.”
With his miraculous powers, Jetari looked around in all directions for a suitable disciple, but could not find one. Finally, he returned to Magadha and there saw a man who was tending water buffaloes. He was seventy years old and decrepit, but Jetari saw that he was worthy, and said to him, “You should come with me and enter the gate of the Dharma.”
The old man replied, “I’m already old and don’t even know how to read. How can I study the Dharma? It’d be better if I became your disciple in the next life. I’m basically finished with this one.” Jetari answered, “No problem. I have a sadhana that will work for you.” He gave the old man the sadhana of Manjushri. After only five days of this practice, the man became a scholar called Mati who knew all the Dharma and traveled to Nalanda where he became a monk. He was also called Norbulingpa.
He said to Jetari, “It was kind of you to take me in as a student, but now I am old and I don’t have any time to teach the Dharma. It would be better for me to practice meditation.”
Jetari replied, “You still have ten years of life left. Manjushri predicted that I would have another ten years of life. Two of those have passed, so I’ll give you the remaining eight years. Now you’ll have a total of eighteen years to teach the Dharma and benefit beings. If you pray to your special deity, you could live even longer than that.” Jetari then passed away and his pandita student spent many years teaching.
As for the lineage of the practice, the pandita gave these instructions to a student who gave them to the great pandita Shakya Shri,who came to Tibet at the invitation of the translator Tropu Lotsawa. At that time, the Tibetans thought that all Indians were very wise and that it was impossible for the Tibetans to compare with them in terms of wisdom.So the Translator Tropu asked Shakya Shri to give instructions that would increase wisdom. Shakya Shri replied that he had an ocean of instructions and among them was a special one called the “Chapter on Manjushri”.The translator requested the instruction, but Shakya Shri said, “I must now go to Nepal. If you come along with me,I’ll give you the teaching.”So they went together to Nepal where Tropu Lotsawa received the instructions on Manjushri. Thus the lineage comes from Manjushri to Jetari, to Pandita Mati, to the Junior Norbu Lingka, to Shakya Shri and on to the Ninth Karmapa.