I was asked last winter, at a meeting of the Sandpoint Meditation Group, who Jiji Bosatsu was.  This article, and a related talk, come out of research, and contemplation, that was prompted by that question.

The three Bodhisattvas in the Scripture are Mujinni, Kanzeon and Jiji.  In Sanskrit their names are, respectively, Akshayamati, Avalokiteshwara and Dharanimdhara.  At the beginning of the Scripture Mujinni asks the World Honored One why Kanzeon is addressed by a name which means “the one who hears and responds to the world’s cries for help.”  The central part of the Scripture is the Buddha’s detailed explanation of the meaning of Kanzeon’s name.  The meaning of the names of the other two is also pertinent.  Evidence that this was implicitly understood from the beginning can be seen in the fact that when the Scripture was translated into Chinese, in the Fifth Century of this era by the monk Kumarajiva, he translated the meaning of their names and didn’t just transliterate the sound of their names in Sanskrit.

Mujinni, A-kshaya-mati, means “the one whose mind is focused on the Unchanging.”  More specifically, akshaya means “that which does not decline, decay, waste away, fall apart; what is not lost, what is not destroyed.”  Mati means “that which is sensible, intelligent, mindful; a mind that is set on an object; resolution, determination.”  One who is focused on the Unchanging surely must be aware of changeableness and of the suffering that comes from relying on what is not stable and secure, so, in this sense, Mujinni’s question of the Buddha is itself a call for help from this trainee who speaks also for the others present, asking, “Is there no more to this life than its inevitable decline and decay?”

As an aside here, when the Buddha describes the Life of Kanzeon He says that this Bodhisattva has served a myriad Buddhas for ages beyond understanding, “and made for aye great vows of purity.”  “Aye” would seem to be a word that is unfamiliar to many people.  It is an old, poetic word that means “ever, always, continually,” pronounced with a long “A” so it rhymes with “way.”  This is a different word than “Aye,” pronounced “eye,” which is an affirmative.

Jiji, Dhara-nim-dhara, means “the one who, through long experience, understands the value of being grounded and of putting the Teaching into practice.”  Literally, the name can be translated “Earth Holder,” where “Earth” implies “acceptance, patience, time beyond human comprehension, groundedness.”  “Holder” means “one who represents and who understands well and thoroughly.”  After the Buddha’s discourse Jiji says, “World Honored One, they, who this scripture hear of Kanzeon Bosatsu, must indeed no small amount of merit gain.”  Merit is positive karma and karma is activity—of body, speech and mind.  How does one gain merit?  By seeing and hearing the example of the actions and attitude of Kanzeon and trying to find and emulate them in one’s own training.

Parallels can be found in the meaning of these names with events in the life story of the Buddha.  Before he became a monk, Prince Gautama requested permission to go into the city that one day he was expected to govern.  There he saw four sights, an old person, a person who was gravely ill, a dead person and a monk.  When he saw the first three he asked his charioteer, Channa, what they were and Channa explained to him that they were what every person would become.  This caused the prince great, compassionate sadness; like Mujinni, he gave rise to a wish to find what was Unchanging.  When he saw the monk he understood that there was something he could do about this inescapable truth of changeableness.  The monk, for Prince Gautama, was the appearance of Avalokiteshwara Bodhisattva.  He saw that he could do something about suffering by becoming a monk himself.  That was him: understand that a lay trainee can find Avalokiteshwara just as surely.

On the night of his enlightenment Prince Gautama made a resolve not to leave his sitting place until he had gotten to the heart of his kōan regarding the suffering of the world and understood the truth of the Unchanging.  He was immediately attacked by the army of Mara—the doubts, fears, and anything else material or spiritual that could have gotten in the way of his understanding.  These attacks are no different than the calamities that are described in the Scripture of Avalokiteshwara.  Responding to the attacks, the Buddha-to-be touched the earth.  Asking that the Earth witness the merit and sincerity of his training, he grounded himself.

Mujinni’s name relates to the mind; Jiji’s, as the one who represents the earth, relates to the body, i.e. making the Teaching one’s blood and bones.  This Scripture shows how, through Great Compassion, mind and body can be in harmony.

After Jiji Bosatsu addressed the World Honored One, the assembly of all those present cherished a deep longing for Supreme Enlightenment, Bodhicitta, the Mind and Heart that seeks the Way.