文殊菩萨唐卡 Manjusri Thangka

文殊菩萨唐卡 

Manjusri Thangka

 

 

46cm x 59cm ( size before frame)

诚征唐卡代理，或诚意恭请供养者，印度，尼泊尔，不丹手工唐卡，可联络我，013-3507687, 013-3693131 ,email: minaki3131@qq.com
Hand art thangka from India, Bhutan, Nepal, if interested please feel free to contact me 013-3507687, 013-3693131 email: minaki3131@qq.com

供养文殊菩萨功德

　  文 殊师利菩萨，曾跟随佛一起弘扬佛法，担当重要的任务，替佛分担辛苦，帮助众生解除疑惑和烦恼。因为他的显著功劳，所以被称为“法王子”，以表示他的佛法水 平高深。而且他朴实亲切，常常以凡人的身份，深入民间，普度众生，开坛说法，我国山西省的五台山就是他示现化身的道场。

在中国民间，人们经常把他同 传说中“文曲星”相比，说一个人很聪明，就会想起文殊菩萨，认为他代表了勤奋好学，不断进取。每当考试升学之初，长辈们总想到在代表智慧的文殊菩萨前，虔 诚祝愿，祈求护佑子女不受外在干扰，专心致志，学业进步，成绩斐然。供养文殊菩萨，功德殊胜无比，通过学习他的辩才无碍，可以懂得种种方便法门，帮助我们 营造良好的人缘、法缘，领悟佛法的奥妙，通过学习他清净无上的智慧，可以帮助我们斩断心中的烦劳和忧愁，降服恶魔和困扰，解决人生遇到的种种问题，活的潇 洒快乐，圆满自在。

文殊菩萨简介

文殊菩萨，梵语文殊师利，或曼殊室利，略称文殊，译名妙吉祥，或妙德。公元前六世 纪，示现出生于印度舍卫国，多罗聚落一婆罗门家，父名梵德，从母右协生，身紫金色，出生即能言，具三十二相，八十种好，故名妙吉祥。又据经典记载，文殊菩 萨为古佛再来，是十方诸佛母，一切菩萨师，故名妙德。而今为在娑婆世界以菩萨身份，辅助释尊教化众生，弘法宣教。
文殊菩萨，身紫金色，形如童子，五髻冠其项，左手持青莲华，右手执宝剑，常骑狮子出 入，既年青，又威猛，这是智慧具足、辩才锐利的象征，所以人们都尊称“大智文殊师利菩萨”、“法王子。”文殊菩萨，是释尊本师，也是释尊的祖师，佛在世时 候，他就是佛的八王子的老师，为其说法。今以祖师身份，示现为弟子，象征佛法平等，不生执著，但为利生，不拘世俗知见。而文殊菩萨本门的深远，是佛教中智 慧的代表，是无上智慧的化身。

文殊菩萨心咒：嗡ong 阿a 喇la 巴ba 札zha 那na 谛di

1.持诵文殊五字咒(文殊菩萨心咒、亦称文殊智慧咒)的主要功德，据佛经记载为：罪障消灭，获无尽辩才，所求世间，出世间事悉得成就，令众生智慧成就。
2.若善男子善女人，有能受持此陀罗尼者，即入如来一切法平等，一切文字亦皆平等，速得成就摩诃般若。才诵一遍，如持一切八万四千修多罗藏。
3.若能一心独处闲静，梵书五字轮坛，依法念诵满一月已，文殊菩萨即现其身，或于空中演说法要。是时行者得宿命智，辩才无碍，神足自在，胜愿成就，福智具足，速能皆证如来法身。但心信受，经十六生，决成正觉。
4.或于绢素如前画像，满五十万遍亦得成就，或以香泥涂舍利塔，梵写五字旋遶念诵五十万遍，曼殊室利现其人前而为说法，常得诸佛及执金刚菩萨之所护念，一切胜愿皆悉具足。
5.若人才诵一遍，如诵八万四千十二围陀藏经，若诵两遍，文殊师利普贤随逐，四众围绕加被，是慈无畏护法善神在其人前。
6.若诵一遍，能除行人一切苦难。若诵两遍，除灭亿劫生死重罪。若诵三遍三昧现前，若诵四遍，总持不忘。若诵五遍，速成无上菩提。
7.有恐怖处当须摄心，念诵此咒即得除怖。
8.若欲卧时，当诵此咒一百八遍，即得好梦，善知吉凶。
9.若人或患疟病，持此咒者，视患疟人面，持诵此咒一千八遍，其患即除。
10.若欲入阵，当取牛黄书写此咒带于身上，一切刀仗，弓箭（等）不能为害。
11.若入阵时，画文殊师利童子像，安于象马上。当于三军前，先头而行，引诸军众，彼凶愚贼自然退散。画像之法须作童子相貌，乘骑金色孔雀。
12.若有一切众生见画像者，所有四重，五逆等罪悉得消灭，常得面睹文殊圣者童子亲为教授，即得究竟解脱乃至佛果，于其中间不被三界烦恼，痴心相应。
13.是故劝念一切有情，行住坐卧当须念咒忆持不忘，时时每诵一百八遍勿令断绝，常得一切众生见者皆来归伏，恶人自当退散。
14.若能每日三时念诵各一百八遍，所作称意，所求诸愿悉得随心，一切皆得圆满具足，得大富贵，所游无障，自在恣情受诸快乐。
15.设临命终，即得圣者文殊师利童子亲现灵仪，为说大乘深妙法藏，闻法心大欢喜，即得普门三昧。得此三昧已，于烦恼生死当永隔别，即与文殊圣者及大菩萨同为眷属，位阶三地，进修不退。住文殊圣者之位，同得佛智慧，三摩地门。
16.若有比丘，比丘尼，善男子，善女人，依法受持，读诵书写修行，现世成就一切吉祥，诸事圆满，寿命长远，众人爱敬，生珍重心。
17.命终之后得生天上受乐无量，或生王宫处尊重位，受富快乐身无病苦，得宿命智薄贪恚痴，善知因果宝重佛法。虽绍贵位心无憍慢，宿因力强习读大乘，愍念一切心，无胜负心，常利有情。
18.若生于诸人中，贵豪英俊，宣言辩利，人所爱乐，寿命长远，中无灾横，所于求愿，事与心规者，无人违信。

Manjushri is depicted as a beautiful young prince, usually said to be sixteen years old. His freshness and beauty represent the fresh way that the awakened mind sees the world. While the unelightened mind typically sees life as being ordinary, to those who are awakened life is magic, extraordinary, and full of potential.
The name Manjushri means "Gently Auspicious One." He is also known as Manjughosha, or "Gentle Voiced One."
Like most Bodhisattva figures, he is seated on a lotus flower. Because the lotus grows from mud in often foul water, and yet remains unstained, it is considered to represent the purity of wisdom, which can exist in the midst of delusion without being affected by it.
Manjushri’s most distinctive emblem is the flaming sword that he holds aloft in his right hand. The sword symbolizes his mind’s ability to cut through the fetters that bind beings to the cycle of delusion and suffering.
The flames suggest that the sword is not a literal one, and flames in Buddhist iconography invariably represent transformation; Manjughosa’s wisdom does not destroy ignorance in the conventional sense, but transforms it into Wisdom.
In Manjushri’s left hand is his other characteristic emblem: the stem of a lotus, which bears a book. This book is the Perfection of Wisdom, which is both the source of his realization and a concrete symbol of it. In the Manjughosa form the book is held to the heart.
There are numerous other variations of Manjushri, some of which go by different names. For example he is sometimes seen riding a lion, or holding a bow and arrow.
Manjushri features prominently in many Perfection of Wisdom texts. He makes a late appearance in the Lotus Sutra, and is particularly prominent in the Vimalakirti Nirdesa. Both of these are early Mahayana sutras. However he is most often found in the later Perfection of Wisdom Sutras, where he is, in effect, the Buddha’s spokesman. In some of these sutras, the dialogues that Manjushri has with the Buddha are so intimate that we can get a sense that we are hearing the Buddha thinking out loud.
Manjushri is associated with ordinary intelligence and mental accuity as well as transcendent Wisdom, and his mantra Om A Ra Pa Ca Na Dhih is said to confer intelligence. Shantideva, the author of the great Bodhicaryavatara ("Guide to the Bodhisattva’s Way of Life") is said to have gained his wisdom by communing with Manjushri by night, while appearing by day as a slovenly and lazy scholar-monk.
Some scholars believe that Manjushri has his origins in a Ghandharva (celestial musician) called Pancashikha, who is found in some early Pali texts. the name Pancashikha means five-crests, and has a correspondence with Manjushri’s epithet, Pancaciraka, "Possessing Five [Hair]-Braids."
Being a musician, Pancashikha is also "gentle voiced" and is praised by the Buddha for the quality of his singing. Both figures are also involved in question-and-answer sessions with the Buddha, and both are generally depicted as eternally young, although this is so common a quality that it’s not in itself persuasive.
Manjushri is often known as Kumarabhuta ("Youthful Being"), although he does also manifest in some texts as an elderly man. His quality of having eternal youth (sometimes despite appearances to the contrary) symbolizes the eternal freshness and spontaneity with which the enlightened mind approaches life.