Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary on the Āryamañjuśrīnāmasaṃgīti defines Noble Mañjuśrī not as a conventional deity, but as non-dual wisdom (advayajñāna) and the essential nature of the mind. The author argues that because Mañjuśrī is the nature of all phenomena—both contaminated and uncontaminated—all names of phenomena are effectively his names. The text moves from this ontological identification to a practical system of ritual recitation and visualization. It commits the reader to a practice where the chanting of names is a method for generating the two accumulations of merit and wisdom simultaneously. By visualizing complex mandalas, syllables, and the mirror-like quality of non-dual wisdom, the practitioner aims to purify all taints and realize the non-abiding nirvāṇa. The work thus bridges the gap between the philosophical nature of suchness and the tantric application of mantra and visualization to achieve perfect enlightenment.
Provenance
About this text
A commentary on the Āryamañjuśrīnāmasaṃgīti, the work titled mtshan yang dag par brjod pa'i 'grel pa tshul gsum gsal ba zhes bya ba bzhugs belongs to the classical Tibetan tradition. It is preserved in the Tengyur, volume ཙི, within the canonical collection known as the Other Skillful Means Tantras, where it extends over thirty-nine pages. The text addresses the essential nature of Noble Mañjuśrī, identifying him as non-dual wisdom (advayajñāna) and the essence of the wisdom of all Buddhas across the three times. It explores the relationship between the individual mental continuum and the universal nature of wisdom, asserting that the qualities of Mañjuśrī are identical to those of all Buddhas in the ten directions. By examining the various forms and names of Mañjuśrī, the work provides a framework for understanding how the chanting of these names is to be correctly performed. Scholars and serious readers consult this commentary to understand the philosophical identification of Mañjuśrī with the nature of bodhicitta and the non-dual activities of the Buddhas.
Cite thisAnuvāda, “A Commentary on “Reciting the Names of Mañjuśrī” called “The Three Clear Methods”” (Toh 2091), machine draft, 2026.https://naxiai.com/tibetan/works/toh2091
Summary & commentary
Significance
The work is significant for its synthesis of Madhyamaka-style non-duality with the ritual precision of the Vajrayana tradition. It demonstrates how the personification of wisdom as Mañjuśrī serves as a pedagogical tool to lead the practitioner toward the realization of the dharmadhātu.
Structure
Passages
Section
Description
1-13
Ontology of Mañjuśrī
Defines Mañjuśrī as non-dual wisdom and explains why all names of phenomena are applicable to him.
18-34
Ritual Practice and Visualization
Details the use of vidyā-mantras and the visualization of the six-spoked wheel and the Vajra Expanse mandala.
39-45
Cultivation and Purification
Discusses the purification of taints through the non-dual dharma and the attainment of the body of great bliss.
46-50
Syllabic Symbolism
Analyzes the esoteric meanings of specific syllables (A, I, U, E, Ai, O) in relation to the dharmakāya and bodhicitta.
Themes
Non-dual Wisdom (Advayajñāna) (1-7, 42-43)
The Nature of Phenomena (Dharmatā) (2-11)
Tantric Visualization and Syllables (26-34, 47-50)
Purification of Contaminated Phenomena (5, 12, 39)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Commentary on “Reciting the Names of Mañjuśrī” called “The Three Clear Methods”·
Regarding the Āryamañjuśrīnāmasaṃgīti (The Chanting of the Names of Noble Mañjuśrī): What is the essential nature of the one called Noble Mañjuśrī? What are his various names? And how is he to be correctly chanted?
In this regard, Noble Mañjuśrī is non-dual wisdom (advayajñāna). He is the very essence of the wisdom of all the Buddhas of the three times, the nature of the bodhicitta, and is inseparable from the dharmatā (the nature of phenomena) of all things. By virtue of that, the form bodies (rūpakāya) that appear—consisting of the saṃbhogakāya and nirmāṇakāya, appearing as the support for wisdom, and manifesting in the forms of Buddhas and Bodhisattvas as they are renowned in the various systems of the Great and Lesser Vehicles—are also asserted to be Noble Mañjuśrī.
Here, a question is asked: If Noble Mañjuśrī is the essence of the non-dual wisdom of all Buddhas, are the individually self-cognizing wisdoms of the Buddhas of the ten directions and three times a single phenomenon or are they distinct? Likewise, are their dharmatā and their enlightened activities one or are they distinct?
The reply is that this should be understood as follows: According to some systems, the wisdom continua of the Tathāgatas are distinct, and their dharmatā and their activities are also distinct; however, they are equal in four ways. What are the four? They are asserted to be: equality of dharma, equality of body, equality of speech, and equality of syllables. According to other systems:
Wisdom is distinct insofar as it is established within the individual mental continuums of persons; however, its dharmatā and its activities are blended and thus not distinct. According to some systems, the habitual tendencies of the view of a self that differentiate between one's own and others' continuums are the cause; since the view of a self is an error, that which is produced by it and appears through its power is not true in that way. If even during the state of a sentient being a distinct continuum cannot be established, how could a distinct continuum of wisdom be established for Buddhas who are free from the knot of the view of a self? Therefore, for Buddhas, there is no distinct continuum, nor is there activity for the sake of others through a distinct continuum, nor activity through distinct modes, nor activity in distinct fields, nor activity at distinct times.
Nevertheless, as long as the scriptures of the Great and Lesser Vehicles speak of the noble Mañjuśrī, Avalokiteśvara, and Vajrapāṇi; or of the Buddha Śākyamuni, Dīpaṃkara, and Maitreya; or of Vairocana, Akṣobhya, Ratnaśrī, and so forth—renowned as the saṃbhogakāya and nirmāṇakāya—all these appearances as the support of great wisdom, appearing to the minds of disciples possessing the white habitual tendencies through the power of the Buddhas' realization of the dharmatā of non-dual wisdom, their former aspirations, and their compassion, are distinguished merely by way of individual appearance. Apart from that, there is nothing else.
From the perspective of the buddhas, not even the slightest distinction can be found. Therefore, one should understand that this description of the qualities of the noble Mañjuśrī is, in fact, a description of the qualities of all the buddhas of the ten directions and the three times. Regarding the manner in which the noble Mañjuśrī appears in various forms, they are renowned as follows: according to the Śrāvaka system, the noble Mañjuśrī is asserted to be a bodhisattva who has not yet attained the noble path and remains an ordinary being. According to the system of the Pāramitās, he is one who resides in Jambudvīpa as a member of the retinue of the Blessed One Śākyamuni. It is also said that in Akaniṣṭha, he is a close son of the Blessed One Vairocana. According to the system of the profound sūtras, he is one who attained buddhahood in the past and currently resides in the manner of a bodhisattva. According to some systems of Secret Mantra, he is asserted to be the emanation of the Lord of the Family, the Tathāgata Uṣṇīṣa, residing in the manner of a bodhisattva. According to some systems of Yoga, he is asserted to be Vajratīkṣṇa, or Mañjuvajra, one of the sixteen great wisdom beings (jñānasattva) emanated from the heart of the Blessed One Vairocana. According to some systems of Mahāyoga, he is called the Wisdom Being Mañjuśrī, or the Bodhisattva Vajra; likewise, he is Vajrasattva, Samantabhadra, and—
He is also taught to be the lord of all maṇḍalas and the sovereign of all buddhas, such as Mahāsukha. According to the Mañjuśrī-māyājāla, Mañjuvajra resides in the hearts of all tathāgatas, abiding in the manner of the Primordial Buddha and in the manner of the wisdom-being (jñānasattva). These are the teachings on the nature of the noble Mañjuśrī.
If one asks what the names of that noble Mañjuśrī are: whether they be the names of contaminated (sāsrava) phenomena or uncontaminated (anāsrava) phenomena; likewise, whether mundane or supramundane, conditioned or unconditioned, existent or non-existent, mind or mental appearances, and so forth—whatever names are renowned as the classifications of phenomena; whether renowned in worldly treatises, or in the Hīnayāna, or in the Mahāyāna, or even in the Mahāyāna of the Great Vehicle, the way of Secret Mantra—whatever names of phenomena there may be, there is not one that is not a name of the noble Mañjuśrī. Therefore, all of them should be understood as his names.
Here it is asked: While the names of uncontaminated phenomena are suitable as names of the noble Mañjuśrī because the noble Mañjuśrī himself is the nature of having attained the uncontaminated, how can contaminated phenomena be his names?
If it is argued that because the noble Mañjuśrī is the very nature of the total exhaustion of all contaminated phenomena (sāsravadharma), it is inappropriate to use the names of those phenomena as his name: although the noble Mañjuśrī is indeed the nature of uncontaminated phenomena (anāsravadharma), there is no contradiction in this approach. This is because the noble Mañjuśrī is the nature of contaminated phenomena, because he pervades them, because he is the delusion within them, because he delights in them, because he knows them, because he speaks them, because he is their complete purity, because he has attained mastery over them, because he is born from them, and because he is their source. These ten modes should also be understood to apply to all phenomena of both saṃsāra and nirvāṇa.
In that regard, if one asks how all phenomena are its nature or its very self, it is stated in this very [text]:
"The supreme nature of all things,
The holder of the nature of all things,
The unborn dharma, the manifold object,
The bearer of the essence of all phenomena."
And as it is said:
"Possessing the objects of various cognitions,
Endowed with the continua of various consciousnesses."
And:
"The suffering of the three sufferings is pacified."
And:
"The ten aspects are the meaning of the ten meanings."
And:
"The accomplishment of the goal is the fulfillment of intentions;
All conceptual constructions are abandoned."
In such contexts, it is explained that [the Buddha] possesses the essence of all things. Furthermore, in the context of "possessing the objects of various cognitions," it is explained:
It is explained that Mañjuśrī is the nature of mind, intellect, and cognition together with their appearances. Likewise, in the context of pacifying the three types of suffering, the three sufferings are explained as suffering itself, while suffering is also explained as the origin that produces suffering, and peace is explained as cessation; these too are explained to be the noble Mañjuśrī. Furthermore, in the context of the ten aspects and ten meanings, the ten types of self-view are explained, and the meanings are explained as the ten types of remedies. Thus, the discordant factors and their remedies are explained to be the noble Mañjuśrī. Because it is explained that the noble Mañjuśrī is the nature of all phenomena, all terms that express such qualities also become his names.
If one asks how the noble Mañjuśrī pervades all phenomena, it is said here: "Unchanging, all-pervading, and omnipresent," or "Abiding in the minds of all Buddhas," or "Abiding in the minds of all sentient beings," and so forth. Regarding that, pervasion occurs in four ways: through the nature of phenomena (dharmatā), through wisdom (jñāna), through compassion (karuṇā), and through enlightened activity.
Regarding pervasion through the nature of phenomena: all phenomena are by nature empty and selfless. As it is said elsewhere: "Apart from the expanse of phenomena (dharmadhātu), there is not a single phenomenon that exists." Therefore, the expanse of phenomena is the noble Mañjuśrī, and for that reason, he pervades everything. He also pervades through the gateway of wisdom.
In this way, the subject of the expanse of phenomena (dharmadhātu) is mere self-awareness (svasaṃvedana); all phenomena are subsumed within mere self-awareness, and there is no nature of phenomena (dharmatā) that has not become an object of primordial wisdom (jñāna). Therefore, it is also pervasive by way of primordial wisdom. It is also active through compassion; wherever the expanse and primordial wisdom are in union, there great compassion is also uninterrupted. Likewise, it is pervasive through enlightened activity; wherever those three qualities are assembled, there enlightened activity is uninterrupted. Therefore, the mind of the Buddhas and the minds of sentient beings are pervaded by the noble Mañjuśrī. While those phenomena do not come from anywhere, do not go anywhere, and do not abide anywhere, he is able to act for the benefit of sentient beings according to their fortune and inclination. All names that express such qualities also become his names.
In that regard, if one asks how the noble Mañjuśrī is an emanation of all phenomena, it is said in this very text: "The glory in whom all forms without exception appear, the one with diverse forms born from the mind," and so forth. This refers to how, by the power of taming beings, he emanates in various forms of the environment and its inhabitants. Furthermore, in passages such as "He with the topknot, the tuft, and the locks; he who wears the matted hair, the muñja grass, and the crown," he emanates as one who maintains all ascetic observances (vrata). As for the characteristics of his form, he may appear as the saṃbhogakāya, the nirmāṇakāya, a bodhisattva, a pratyekabuddha, a śrāvaka, the Lord of Creatures (Prajāpati), and so forth.
Furthermore, whether it be a beautiful form, an ugly form, the form of an old person, a youth, and so forth; or likewise, the form of that which is afflicted by the mental defilements, or the form of all phenomena such as the exhaustion of the outflows—the noble Mañjuśrī is not without a reflection of them. Therefore, all names that express such qualities also become his names.
In that regard, if one asks how the noble Mañjuśrī delights in all phenomena, it is as stated here:
"Delighting in all things without exception,
Delighting in emptiness, with a mind of passion,
Great delight in the three realms,"
and so forth. This means that by the power of taming beings, he shows delight in all phenomena; by the power of compassion, his mind delights in attachment to existence; and by the power of insight, he is attached to and delights in emptiness. Therefore, all names spoken in terms of such qualities also become his names.
In that regard, if one asks how he is the knower of all phenomena, it is as stated here:
"Through great insight, in a single instant,
The one who comprehends all phenomena,
The one who realizes all phenomena,"
and so forth. Thus, all names spoken in terms of the qualities of knowing all phenomena also become his names.
In that regard, if one asks how he is the speaker of all phenomena, it is as stated here:
"Supreme speaker, king of speakers,
Holy speaker, supreme abode,
Lion of speakers, unassailable,"
and so forth.
Since he is the sovereign who teaches all phenomena without error, all names of phenomena mentioned in relation to him also become his names. In that regard, if one asks how he is the nature of the complete purity of all phenomena, it is stated here: he is described by way of the purification of the stains of contaminated phenomena—such as the exhaustion of outflows (āsrava), liberation from obscurations, the pacification of afflictions (kleśa), the destruction of existence, reaching the far shore of saṃsāra, crossing the river, and uprooting the root of existence—as well as by way of the ultimate perfection of uncontaminated phenomena, such as possessing the twelve purities, possessing the five pure aggregates, the purity of the ten perfections (pāramitā), and possessing the ten pure cognitions. Thus, all names mentioned that indicate the qualities of the complete purity of all phenomena become his names.
In that regard, if one asks how he is the lord of all phenomena, it is stated here: "Lord of Dharma, King of Dharma," and so forth. Because he has attained mastery over all phenomena and exercises power over them, all names expressing qualities that indicate he is the King of Dharma, the chief, and the master also become his names.
In that regard, if one asks how he is the progenitor of all phenomena, it is stated here: "The progenitor of all Buddhas, the single cause of the great elements, the producer of all diverse purposes."
It is like the teaching that all dharmas, such as "the progenitor of all the meanings of Secret Mantra," arise from the noble Mañjuśrī. In this way, because of suchness, he is the progenitor of all dharmas; because of method and insight, he is the progenitor of all buddhas; and because of the power of discipline, he is the progenitor of all emanations. For the purpose of expressing such qualities, all the names mentioned become his names.
In that regard, if one asks how he is born from all dharmas, it is said that he is born from the nature of phenomena (dharmatā), as it is said: "Self-arisen, born from space." It is also said that he is born from wisdom alone. He is born from the mind, as it is said: "Possessing various forms, born from the mind." He is born from all the paths of the śrāvakas, the pratyekabuddhas, and the perfectly complete buddhas, as it is said: "Arisen from various renunciations." He is born from the Great Vehicle of the Great Vehicle, even from the way of Secret Mantra, as it is said: "Arisen from the great way of Secret Mantra." He is born from the dharma of well-performed conduct, as it is said: "Arisen from dharma, he clears away existence." He is born from the characteristic of the indivisibility of all dharmas, as it is said: "Born from the vajra, the vajra self."
Thus, in order to demonstrate that all phenomena arise from it, all names that express its qualities also become its names. Having thus demonstrated in ten ways that all names of all contaminated and uncontaminated phenomena generally become its names, the specific distinctions will now be explained. In that regard, when the contaminated phenomena are shown to be its very nature, one should say: "The defining characteristic of contaminated phenomena is the noble Mañjuśrī." One should not say, "The defining characteristic of the noble Mañjuśrī is contaminated," for example, as one says, "The defining characteristic of a vase." One should not say, "The defining characteristic of impermanence is a vase." In this way, the establishment of the defining characteristic and the basis of definition is made through distinctions such as the extent of pervasion, subtlety or coarseness, being supreme or not supreme, and being erroneous or true; it is not the case that they can be confused with one another in all instances. Therefore, one does not say that the defining characteristic of the noble Mañjuśrī is a contaminated phenomenon. When establishing the relationship of support and supported in the context of showing that all phenomena are pervaded by it, the noble Mañjuśrī pervades the contaminated phenomena but is not the supported. For example, space pervades form but is not the supported. For example, although space pervades form, the defining characteristic of space does not depend upon form.
Therefore, the name of the noble Mañjuśrī is not recited in terms of his reliance upon contaminated phenomena (sāsravadharma). When he manifests and engages in a manner that appears as contaminated phenomena, although he demonstrates the engagement of compassion and miraculous power toward contaminated phenomena, he is not stained or affected by them. For example, when the rays of the sun shine upon an impure place, although the sun’s light touches and reaches that impure place, the stain does not stain or affect the light. For that reason, the name should not be recited in a manner that implies he is stained by engaging with everything. While it is not contradictory to establish that the noble Mañjuśrī possesses contaminated phenomena through those modes of engagement, the name should not be recited by way of the noble Mañjuśrī possessing the side of the contaminated. When the name is recited from the perspective of complete purity, since contaminated phenomena are characterized by the stains of faults, the name is recited by way of having eliminated and exhausted them. When demonstrating the complete purity of uncontaminated phenomena (anāsravadharma), the name is recited as "pure" because all discordant stains have been permanently and without exception eliminated; it is also recited from the perspective of ultimate non-duality. Since, on the level of mere convention (saṃvṛti), those [contaminated phenomena] are to be abandoned, the manner of abandoning and exhausting them is not what is being described. When demonstrating the production of contaminated phenomena...
It is explained that because it is not any phenomenon whatsoever, it acts as the dominant condition (adhipati-pratyaya) for the appearance of various deluded phenomena through the gate of self-knowing awareness (svasaṃvedana), but it is not described as the causal condition (hetu-pratyaya). In the context of teaching that it is born from all phenomena, it is explained that the noble Mañjuśrī is born through the power of contaminated phenomena (sāsrava-dharma), but it is not explained as being their causal condition; therefore, he should not be designated by means of those [contaminated phenomena]. The specific teaching regarding uncontaminated phenomena (anāsrava-dharma) is the very opposite of that: he is designated by way of having the characteristics of uncontaminated phenomena, depending on phenomena, and being permeated and blessed by phenomena, and so forth. These demonstrate that while there are ways of designating him that are common to both contaminated and uncontaminated phenomena through the manner of expression, there are also ways of expressing him specifically and ways of not expressing him at all. By these alone, the various names he possesses are briefly shown; in detail, they are the names taught in the context of this very text, categorized into primary and secondary branches.
Now, the manner in which he is correctly designated shall be explained, and that is of three types. What are the three? They are: the manner of designating him by viewing the name as having the meaning of qualities (guṇa); the manner of designating him by viewing the name as the manner of Secret Mantra (mantra); and the manner of designating him by viewing the name as the meaning of non-duality (advaya).
Regarding that, what is the manner of reciting the name by way of contemplating its qualities? In this regard, any son or daughter of noble family who has generated the mind of unsurpassed, perfect, and complete awakening and entered the gateway of the Mahāyāna, possessing faith through understanding the Buddha, should first of all, with pure faith and devotion, recite the name with a motivation impelled by the aspiration: "For the sake of accomplishing the welfare of all sentient beings, I shall recite this." They should think: "The Blessed One Mañjuśrī Jñānasattva is the great embodiment of all the Tathāgatas of the ten directions, possessing the perfect qualities of them all. He fulfills the intentions of all Buddhas throughout the infinite expanse of space, where the compassion and activities of all Buddhas are uninterrupted. He performs the enlightened activity that completely fulfills the hopes of the entire realm of sentient beings without exception. He always remains in the presence of sentient beings." Therefore, for one who recites his name, it is not comparable to reciting the names of all the Buddhas for as many eons as there are grains of sand in the river Ganges. Having thus preceded the recitation with faith and devotion, one should recite it with the thought of generating the mind of awakening. Furthermore, by the power of devotion, one should fix the mind in this way: "The Blessed One Mañjuśrī Jñānasattva possesses such qualities; he is the sovereign of omniscient wisdom, compassion, and love."
Because the Blessed One is always present before all those to be trained, it is appropriate whether or not one visualizes his sublime form before oneself; since he is always present before one, one should recite the names with an undistracted intention for the sake of that recitation. Otherwise, although the nature of the Blessed One is indeed such, one should understand that by visualizing his sublime and beautiful form, he will grant blessings for the perfect accomplishment of the welfare of oneself and others. Then, in the space before one, one should visualize the Blessed One Mañjuśrī Kumārabhūta seated in the center of a moon disc upon a lotus and jewel throne, beneath the shade of a great, flourishing wish-fulfilling tree made of jewels emanated from one's own mind. His body is like snow sprinkled with saffron, and he wears various garments. In his left hand he holds a blooming blue utpala lotus, and his right hand is in the gesture of supreme generosity. Adorned with all ornaments like a consecrated universal monarch, one should visualize him and recite the names with an undistracted mental engagement for the sake of that recitation. Alternatively, one should visualize his body color and hand symbols—such as a book, a sword, or the gesture of teaching the Dharma—as well as his moon-like complexion or the color of refined gold, according to one's own devotion. Having offered worship, one should make a request for one's desired aims, and then, having made the request for a completely pure buddha-field, one should arise. Alternatively, one should contemplate in this way according to the needs of those to be trained.
Visualize the Blessed One himself as before, and above him, all the buddhas of the ten directions, such as the Blessed One Śākyamuni, seated in the manner of renunciants. To his right, visualize the bodhisattvas of the Fortunate Aeon, such as Maitreya, Samantabhadra, Avalokiteśvara, Vajrapāṇi, Kṣitigarbha, Ākāśagarbha, and Sarvanīvaraṇaviṣkambhin, seated in the manner of householders, adorned with ornaments. To his left, visualize the great arhats, such as Śāriputra, Maudgalyāyana, Subhūti, and Ānanda, seated in the manner of renunciants. Below them, visualize the sons of the gods, such as Maheśvara, the gods of the Brahma realm, and the sons of the gods of the form realm together with Mahābrahmā, all white in color and adorned with every ornament; and Śakra and the other gods of the Heaven of the Thirty-Three, adorned with various ornaments. In their presence, having generated the mind of great enlightenment through the seven-limbed prayer of prostration, offering, and so forth, one should recite the names of the Blessed Ones for the purpose of making offerings to them all. In that regard, the Blessed Tathāgatas are seated upon lion thrones made of precious vajras and precious lotuses.
Upon seats of sun and moon maṇḍalas, they are seated in the full lotus posture, with the mudrā of meditative equipoise and the mudrā of teaching the Dharma. The bodhisattvas are to be visualized with their left feet lowered upon jeweled, lotus, and moon maṇḍalas, in the half-lotus posture, bearing their respective marks and the mudrā of requesting the Dharma. The great śrāvakas are to be visualized upon jeweled lotus seats in the manner of requesting the Dharma. The pratyekabuddhas are to be visualized either with their respective mounts and marks, or else all of them are exclusively in the manner of requesting the Dharma upon jeweled thrones. Once the offerings are complete, they depart; one should pray for the fulfillment of one's desired aims and request them to return to their respective realms and abodes, and then arise. An invitation is not required, because they grant their blessings through the mere act of being visualized. This is the method of reciting and mentally engaging with the meaning of their names and qualities. If one asks what the nature of those qualities is, there are two systems: the system of the pāramitās and the system of the secret mantra. Regarding these, the system of the pāramitās consists of the qualities common to worldly beings, śrāvakas, pratyekabuddhas, and bodhisattvas, as well as the uncommon qualities of the tathāgatas alone. Among these, the common qualities are the paths of the ten virtuous actions, the meditative concentrations, the immeasurables, and the meditative absorptions, together with their results of higher rebirth.
Furthermore, there are the four truths, the eight cognitions, the fruits of the ascetic life and so forth; likewise, the wings of enlightenment, the perfections, the stages, the powers of a bodhisattva, the fearlessnesses of a bodhisattva, the dhāraṇīs of a bodhisattva, the meditative absorptions, and so on. The uncommon qualities are the ten powers of a tathāgata, the eighteen unshared qualities, the major and minor marks, the dhāraṇīs, the meditative absorptions, the thirty-two great compassions, the three unshared applications of mindfulness, the total abandonment of all connections to habitual tendencies, the nature of never forgetting, and the wisdom of the supreme of all aspects, and so forth. These are called the ocean of the tathāgata’s qualities; because they are as deep and vast as the ocean, they are beyond measure and limit.
To summarize them here, there are four aspects: the complete and exhaustive knowledge of all phenomena to be relied upon; the permanent and exhaustive abandonment of all phenomena to be abandoned; the constant and unerring transformation of all phenomena to be transformed; and the constant and exhaustive attainment of all phenomena to be attained. In this manner, the ocean of the tathāgata’s qualities is summarized into these four aspects. According to the system of Secret Mantra, three great waves of the tathāgata’s qualities are taught. What are these three?
There are the qualities that are all-pervasive, the qualities that transcend calculation, and the supreme qualities. In that regard, what are the all-pervasive qualities? They are as follows: the qualities of the Tathāgata are as limitless as the expanse of space and reach the very bounds of the dharmadhātu. There is nothing that is not pervaded by them, including the impure realms, the individuals dwelling therein—whether those in training, those beyond training, or those who are neither—as well as the phenomena comprised therein, such as the aggregates, elements, sense bases, and dependent origination, up to the wisdom of the supreme of all aspects, the dharmadhātu, and the limit of reality (bhūtakoṭi). The manner in which they pervade should be understood by looking at the section explaining the names.
In that regard, what are the qualities of the Tathāgata that transcend calculation? They are as follows: through the power of the qualities of the Tathāgata’s body, and likewise his speech, mind, qualities, and activities, each root is divided into five aspects of quality. Thus, there are the five bodies, and likewise five for each of the others. In that way, within a single set of ten, there are twenty-five families. Furthermore, through the divisions of the families of the essence, the mudrā, the secret mantra, and the knowledge mantra, there are one hundred families for each. By dividing those in the same way, there are hundreds of thousands of families, and because they are inexpressible and infinite, they are spoken of as an "ocean of families."
In this regard, although infinite families are taught in other sources, they are taught to be subsumed within the great families, as is the case here: "The Buddha is without beginning or end; the primordial Buddha is without cause." Furthermore, regarding the teachings on five, six, or infinite families, this very text states: "Beholding all the great families of secret mantra, the families of those who hold secret mantras and vidyā-mantras, the three families, the worldly and transcendent families, the great family that illuminates the world, the supreme family of Mahāmudrā, and the great family of the great Uṣṇīṣa." The Vajra family alone is also infinite; as stated in this very text during the description of the qualities of the requester, Vajrapāṇi: "The infinite Vajrapāṇis, such as those with successive rows of frowns," and "Vajrabhairava, the terrifier," and so forth, illustrating the various types of Vajra wrathful deities. The same should be applied to the other families as well. Regarding the Tathāgata family, this text says: "The great Uṣṇīṣa, the marvelous crown, the Lord of Space who displays variety." Regarding the Lotus family, it says: "The great essence of all Buddhas, who holds the various wheels of emanation." Regarding the Jewel family, it says: "The emanation body of all Buddhas, who sends forth tens of millions of immeasurable forms." Regarding the Karma family, it says: ...
"Holding the continuum of the Buddha's emanations, he radiates various emanations throughout the ten directions." Thus it is said. Such immeasurable qualities of greatness are called "qualities beyond calculation."
In that regard, what are the supreme qualities? The qualities of a tathāgata are completely perfected, utterly pure, and preeminent. As it is stated in this very context: there are qualities distinguished by compassion through the door of indivisibility; qualities distinguished by greatness through the door of incomparability; qualities distinguished by terms such as "supreme," "excellent," "sublime," and "unsurpassed"; qualities distinguished by terms such as "principal," "lord," "master," and "king"; and furthermore, qualities distinguished by terms such as "entire," "without exception," and "eternal." Through these three types of vast waves of supreme qualities, one should understand that all the qualities of a tathāgata are subsumed. This concludes the manner of explanation regarding the qualities of the name.
Now, the manner of explanation regarding the name from the perspective of the Secret Mantra system will be shown. In this regard, any son or daughter of noble family who has faith in the profound way of method and insight and practices by way of the Secret Mantra—
Those who wish to accomplish the welfare of all sentient beings through the means of vidyā-mantras and guhya-mantras, and who desire to be joined to the profound path in which method and insight are unified simultaneously through the conduct of skillful means in order to swiftly attain perfect, complete enlightenment, should first of all rely upon a spiritual friend who unerringly teaches the Mahāyāna. They should then enter the secret maṇḍala taught by that friend. At that time, taking the common and uncommon vows based upon the prātimokṣa vows, they should also take the bodhisattva vows and the vidyādhara vows. Having properly received the instructions for the sādhana, they should thereafter apply themselves to this yoga with diligence, without slackening their enthusiasm.
In this regard, the stages of the yoga are as follows: In a mantra house or any suitable location, one should thoroughly clean a pedestal carved in relief with jewels, measuring one cubit or more. Upon it, if available, one should invite the image or a painted representation of the noble Mañjuśrī to reside. Having arranged a carpet of flowers and various types of offerings as they are available, one should sit upon a comfortable seat. First, having risen early in the morning, one should reflect on whether the vows previously received have been impaired or remain intact. Those that have been impaired should be confessed, or one should intend to perform the appropriate restorative rites for those previously taken. Those that remain intact should be made firm.
Then, by the force of that very [realization], one should generate the bodhicitta and firmly take up the vows in the presence of the Noble Ones. Following that, one should generate the bodhicitta of engagement and meditate on the five stages of manifest enlightenment.
First, one should apply oneself by way of the mirror-like wisdom (ādarśa-jñāna). Just as various reflections appear clearly in a pure mirror, one should view the diverse realms of sentient beings as reflections within the bodhicitta, which is the natural outflow of the utterly pure dharmadhātu. Having seen them thus, one should generate great compassion directed toward sentient beings for their sake.
Next, one should apply oneself to the wisdom of equality (samatā-jñāna). It is said: "Since all phenomena are pure by nature, I too am pure by nature." Thus, one should apply oneself to the equality of the selflessness of all phenomena. Then, by reciting ākāro mukhaṃ sarvadharmāṇām ādyanutpannatvāt, one should meditate on the wisdom of individual discernment (pratyavekṣaṇā-jñāna), which has the characteristic of realizing the selflessness of all phenomena, and which generates the power of the previously explained wisdom of equality as great compassion directed toward phenomena.
Immediately after that, one should meditate on the wisdom of the utterly pure dharmadhātu (suviśuddha-dharmadhātu-jñāna), which is liberated from subject and object, is naturally luminous, and is endowed with non-referential compassion in accordance with that [previous state]. Furthermore, it is not reasonable to be devoid of activity for the sake of sentient beings.
Through the power of former aspirations and sentient beings, one should manifest the wisdom of diligent application, which is great compassion without objective reference. Then, by means of the two aspects of bodhicitta, one should enter into the very activity of the Tathāgatas, characterized by the union of method and insight, which is the concordant result. Within that very space, in the center of space, one should visualize the nature of the āli and kāli as the mode of the magical net, naturally luminous like stars. From that transformation, one should meditate on the great syllable HŪṂ, the nature of Samantabhadra’s bodhicitta, blue in color, with garlands of light rays, and dense with a blazing garland of wrathful deities. From the tips of its light rays, emanations of Tathāgatas are projected, who travel in all directions and perform the activities of benefit through the emanations of the Buddhas. Returning, they dissolve back into that very HŪṂ, whereby it is transformed into the great wisdom vajra. Furthermore, one should meditate on a five-pronged wisdom vajra with six feet, possessing color, and with six openings in which the six Buddha-fields, such as the Buddha-field of Joy, reside. Its blazing splendor pervades all realms, making it invincible to the harm of all māras. Within its bulb, from a red syllable BHRŪṂ, one should meditate on a stūpa made of the four kinds of precious gems, equal in size to the great trichiliocosm world system.
Within that, from the syllable Hrīḥ, there arises a white, triangular source of phenomena (dharmodaya) standing upright. Above that, from the syllable A, there is a crossed vajra, which consecrates the ground as white. From that, from the syllable Bhrūṃ, one should meditate upon a celestial palace (vimāna) composed of stacked vajra-jewels. Its characteristics are those of the great maṇḍala of the Vajra Expanse (Vajradhātu) as taught in the Śrī-tattvasaṃgraha and other texts, which should be emanated.
On the central seat of that, from the syllable A, is generated the great Vairocana, white in color, with a face in every direction. His characteristics include a crown of matted locks and the mudrā of supreme enlightenment; he is the Buddha of the ground. At his heart, from the syllable Dhīḥ, is born Mañjuśrī, the Primordial Buddha, with five faces and a topknot, possessing five colors: blue in the east, yellow in the south, red in the west, green in the north, and a peaceful white face situated at the top of the head. He is adorned with the ornaments of a youth, wears various garments of graceful charm, and has eight arms. With four of his hands, he holds the Prajñāpāramitā in One Hundred Thousand Verses divided into four volumes at his heart; with the others, he holds the sword of insight (prajñā-khaḍga). One should meditate on him in this way.
It should be understood that the Buddha on the seat and the wisdom beings (jñānasattva) to be introduced below may be transformed into their respective families according to one's inclination. At the heart of that Primordial Buddha, one should meditate upon the wheel of insight (prajñā-cakra).
Furthermore, from the syllable A, there arises a six-spoked wheel endowed with six colors, possessing four concentric rims, outer and inner. In the center of its hub, one should visualize the syllable A. On the first rim surrounding it, one should arrange the root secret mantra of Mañjuśrī Jñānasattva: Oṃ sarvadharmābhāva svabhāva viśuddha cakṣu vajra a ā aṃ aḥ. On the second rim outside of that, one should arrange the twelve vowels. On the spokes outside of that: on the first, Oṃ vajratīkṣṇāya te namaḥ; on the second, Duḥkhacchedāya te namaḥ; on the third, Oṃ prajñājñānamūrtaye te namaḥ; on the fourth, Oṃ jñānakāyāya te namaḥ; on the fifth, Oṃ vāgīśvarāyopādāya te namaḥ; and on the sixth, Aracanāya te namaḥ. On the outer rim of the wheel, one should arrange the mantra of the garland of the bodies of all the Tathāgatas: Ā a sarvatathāgatahr̥daya hara hara oṃ hūṃ hrīḥ bhagavān jñānakāya vāgīśvara mahāpaca sarvadharmā gagana amalā supariśuddhāya dharmadhātujñānagarbha āḥ. On the second outer rim, one should arrange the thirty-three letters beginning with Ka and Kha and ending with Svāhā. The letters of the four rims are white in color; the letters of the six spokes follow the sequence of the colors of the six families.
From the syllable A in the center of the wheel, one should visualize oneself as the Blessed One, the Wisdom Being (jñānasattva), with a complexion like the autumn moon or a sapphire, his topknot like the center of the rising sun, surrounded by a mandala of light. He is endowed with the meditative absorption (samādhi) of the ornamental essence of all tathāgatas and sits upon a lotus seat. With his two hands, he holds a red and a blue utpala flower, in which the two meditative absorptions of the Perfection of Wisdom (prajñāpāramitā) reside. Having visualized oneself in this peaceful manner, one should meditate on a moon mandala at one's heart. Upon that, one should meditate on the syllable A, the causal condition for the arising of the omniscient wisdom that is the nature of the Perfection of Wisdom, the source that gives birth to all śrāvakas and pratyekabuddhas, and the essence of the merit and wisdom of all bodhisattvas, the ultimate seed-syllable that is the condition for all syllables. Then, one should meditate on that syllable A—the condition for all the syllables as previously taught—as luminous clarity. With that light which dispels all obscurations, one should illuminate one's own body. Emerging from the four faces, it illuminates the Sahā world-system. Then, emerging from the six vajra-gates as six-colored rays of light, it pervades the entire realm of space, performing the welfare of sentient beings in all Buddha-fields. Having illuminated the mandala of the retinue, it returns, circles the vajra three times, and enters the mouth.
Having drawn forth that wisdom-gnosis (jñāna), one should meditate on it entering by way of the selflessness of phenomena and becoming one with the mantra syllables residing upon the moon at one’s own heart. Furthermore, one should recollect this through three modes of visualization: visualizing by way of the wisdom body, visualizing by way of the moon maṇḍala, and visualizing by way of the syllable A. By means of these, one should manifest the co-abiding with the nirmāṇakāyas of all the Buddhas and then recite the names. The wheels differentiated by their respective families are not explained here.
Having thus engaged in the recitation of the names, one should recite from "Glorious Vajradhara" up to "ya te namaḥ" by means of that very samādhi; no other visualization is required. Then, starting from "Thus the Buddha, the Blessed One" up to "the supreme way of the Mahāyāna," one recites the mantra words of the names. Thereupon, the thirty-seven root deities belonging to the great Vajradhātu maṇḍala, together with the sixteen Bodhisattvas of the Fortunate Aeon, emerge with their respective body colors and hand implements. They emanate to all the Buddha-fields, accomplish the activities, and then return. One should meditate on them transforming into their respective awarenesses and sitting upon their own seats within the great Vajradhātu maṇḍala. Then, from "The great Buddha Vairocana" up to...
From the words "Vajra Hook, Great Lasso" up to that point, twenty-five verses minus one line are recited. From the letter A at the heart of the wisdom-being (jñānasattva), the one hundred and eighty-one syllables of the name-mantras are emanated. These appear as the bodies of the Blessed One Great Vairocana and the others, white in color and holding wheels, swords, and so forth. Having emerged, they travel to all Buddha-fields to purify sentient beings dwelling in ignorance through their respective doors of liberation. Having illuminated the Buddha-fields, they return and transform back into the syllables of the name-mantras. One should visualize that five name-mantras dissolve into each of the thirty-seven root deities of the great maṇḍala.
Then, from the words "Vajra Terrifier, the Terrifier" up to "the supreme among those possessing sound," ten verses plus one line are recited. From the letter at the heart of the wisdom-being, seventy-one name-mantras radiate forth. For the purpose of subduing the malevolent ones of the three worlds, the hosts of vajra wrathful deities (krodha) taught in all the tantras are emanated. These have terrifying, blazing faces, hold vajras and blazing fires as hand-symbols, and possess wrathful bodies of manifold colors, ornaments, and garments. Having emerged, they illuminate all the world systems to subdue all that is to be tamed and to illuminate the Buddha-fields.
Returning, one should visualize that outside the great maṇḍala of the Vajra Expanse, the seventy-seven groups of syllables of the names transform into their respective families, colors, and forms, and abide in such a sequence. Furthermore, these should be divided into five sets of fourteen and visualized as the nature of the five families. Then, by reciting the forty-two verses beginning with "Perfect selflessness, suchness" and ending with "The blazing light of the flames of wisdom," two hundred and seventy-five syllables of the name-mantras are emitted from the syllable at the heart of the wisdom-being. These are then emanated by the Blessed One Amitābha in accordance with the needs of sentient beings: to some in the form of Brahmā and so forth, to some in the form of śrāvakas and so forth, to some as bodhisattvas and perfectly complete buddhas, and likewise to some as excellent vases, great medicines, and so forth—manifesting as both animate and inanimate entities to perform the deeds of a buddha. Having benefited sentient beings who engage in desire through the gateway of their own liberation and illuminated the buddha-fields, they return and become the collection of mantra syllables, which one should manifest as abiding in the sequence of the third wheel on the outer rim of the great maṇḍala of the Vajra Expanse.
Regarding the classification by family, for each family, the collection of letters of the name-mantras should be applied as fifty-five. From the words, "The supreme accomplishment of desired aims," up to "The great jewel, the crest of precious gems," twenty-four verses are recited. From the letters at the heart of the wisdom-being (jñānasattva), one hundred and twenty-four phrases of the name-mantras are emitted. Through the samādhi of the Blessed One Ākāśagarbha, they travel to the infinite ten directions. By means of their own doors of liberation, they overcome the stinginess of sentient beings and illuminate the maṇḍalas of the retinues of the buddhas. Returning, they transform into letters of their respective colors on the fourth wheel outside the great Vajradhātu maṇḍala and are arranged in their proper order. Here, regarding the classification by family, twenty-five names should be applied to each family.
Then, from the words, "To be realized by all buddhas," up to "Mañjuśrī, the supreme possessor of glory," fifteen verses are recited. From the letters at the heart of the wisdom-being, ninety-five phrases of the name-mantras emerge. In the manner of the Blessed One Amoghasiddhi, they completely fulfill the intentions of sentient beings. By means of their own doors of liberation, they eliminate the laziness of sentient beings and also clarify the maṇḍalas of the retinues of the tathāgatas.
Returning, one should abide in the fifth wheel on the exterior of the great Vajradhātu maṇḍala according to the proper sequence. Regarding the classification of families, there are nineteen families here. This classification of families is also projected in this manner at the time of emanating the emanations; likewise, when they are withdrawn and arranged upon the wheel, they abide according to the sequence of the families. Then, one should offer praises such as "Vajra Bestower of Supreme Boons" (Varada-vajra). The mantra beginning with "Oṃ sarvadharmā..." is exactly as set forth above. Then, one should also recite a single praise of rejoicing and the descriptions of qualities beginning with "La" and so forth. Then, having gained a slight degree of confidence, one should present the words of offering gathered according to one's previous resources. One should also perform the confession and the supplication for the desired aims. When the activities are complete, that great assembly of the maṇḍala should also be gathered in sequence and dissolved into the syllable at the heart of the wisdom being (jñānasattva). Then, one should also perform the protection of the body and remain as one pleases. This method is the extensive meditative concentration (dhyāna); the extremely extensive is the method of meditating on seven wheels. Because this meditative concentration is to be accomplished by those possessing devotion, diligence, and intelligence, it is vast. For the sake of individuals who are unable to do so, or those with inferior devotion, diligence, or intelligence, the concise meditative concentration shall be taught.
Then, for those who wish to engage in the conduct by way of the Secret Mantra, and who desire to increase merit and wisdom, to bring the accomplishments (siddhi) near, and to act for the benefit of sentient beings, but who lack the capacity or enthusiasm for the extensive meditative concentrations as previously taught: after taking the vows and generating the mind of enlightenment (bodhicitta), they should think, "For the sake of all sentient beings, I shall recite the names of the Blessed One Mañjuvajra." Then, by reciting: a ā, i ī, u ū, e ai, o au, aṃ aḥ, one should meditate that all phenomena are primordially unborn, naturally pure by their very essence, and luminous. Then, by reciting: sthito hṛdi jñānamūrtir ahaṃ buddho buddhānāṃ tryadhvavartinām, one should abide in the divine pride (ahaṃkāra) of the dharmakāya, thinking: "I am the Buddha who dwells in the hearts of the Buddhas of the three times, the Buddha of the wisdom body." Then, by reciting the mantra beginning with vajratīkṣṇa, one should clearly meditate on the Blessed One, who is the nature of the six families, in the form of the Great Seal (mahāmudrā) characterized by the [resultant] body. At his heart, one should meditate on the essence of the result of Samantabhadra’s bodhicitta, which is the unsurpassed state of all sentient beings, as it is said: "The Vajra Sun of Great Radiance, the Vajra Moon of Stainless Light." Furthermore, because it is the nature of both method and wisdom, one should meditate on them either side-by-side or stacked, whichever is more comfortable. Then:
By reciting from "In this way, the Buddha, the Blessed One" up to "makes all words perfectly clear," one should visualize upon each of those suns and moons the letter A—the essence of all syllables, the basis of the merit and wisdom of the entire assembly of noble ones, and the condition for the arising of the omniscient wisdom that is the nature of the Perfection of Wisdom. From that, by reciting from "The great offering, great passion" up to "Mañjuśrī, the supreme possessor of glory," light rays radiate from those A-syllables, the essence of all mantras, as the secret mantras of the names. One should meditate that these rays illuminate oneself and also illuminate the maṇḍalas of the retinues of sentient beings dwelling in the various Buddha-fields.
Then, from "O Vajra, supreme giver of the supreme" up to "I bow to you, the wisdom body itself," one should recite with the intention of praising the Blessed One, who is the nature of the six families. The recitation of the secret mantra from "Oṃ sarva dharmā" up to "A Ā Aṃ Aḥ" is the root secret mantra of the Blessed One; one should recite it with the intention of performing the approach through the manner of reciting the root secret mantra. The recitation from "prakṛti pariśuddhā" up to "mupadānaya" is—
These are the words of the Blessed One’s vow and commitment to fully embrace the wisdom body (jñānakāya); therefore, one should reflect in the mind, thinking, "I shall recite these and likewise fully embrace them." From "Oṃ sarvatathāgatahṛdaya" to "jñānagarbha āḥ," this secret mantra is the garland mantra of all the Tathāgatas; therefore, one should perform the approach (sevā) by reciting it and reciting the garland mantra. Then, if one has the means, one should also present offerings and make prayers for one's desired aims. Having done so, one should dissolve the deity’s meditative absorption (samādhi) into the state of non-arising and then arise. At the conclusion, Vajrapāṇi’s praise of the Blessed One with rejoicing and the description of the collection of qualities are not taught as the object of meditative concentration; rather, the recitation is said to be for the benefit of individuals. That itself is what should be recited. Thus, for the sake of attaining the collection of merit, the teaching on the names in the manner of secret mantra is complete.
In that regard, what is the manner of recitation by viewing the meaning as non-dual? Here, any son or daughter of noble family who wishes to practice by way of the profound gateway of the Mahāyāna meaning, who wishes to swiftly separate themselves from all obscurations, and who, just as all reflections appear in a pure mirror, wishes for the various qualities of a Buddha to appear for the sake of sentient beings—
O Blessed One, by means of reciting and earnestly proclaiming the Mañjuśrījñānasattvasyaparamārthanāmasaṃgīti, one should generate non-dual wisdom within the continuum. If one asks, "How is it that by reciting the names, non-dual wisdom arises?" it should be understood that all the immeasurable aggregates of Dharma taught by the Tathāgatas, numbering eighty-four thousand and so forth, are solely for the purpose of teaching benefit and truth. Furthermore, accomplishment is achieved through the power of the truth of benefit, and since truth is also [achieved] through benefit, truth is established; this is the activity of karma. The collection of texts that teaches this is the Nāmasaṃgīti scripture, and the instruction therein is: "The great purpose, the sublime syllable."
The exhaustion of the five contaminations is also established as a pair by way of cause and result. Regarding that, the exhaustion of the five causal contaminations is expressed as: "The five syllables of great emptiness." The exhaustion of the five resultant contaminations is expressed as: "The six syllables of the empty bindu." In this context, the five syllables are the knowledge of the exhaustion of contaminations, and the sixth is the knowledge of non-arising.
The teaching on the nature of the wisdom of the four moments into which the sixteen moments of the arising of blissful wisdom are condensed is stated as:
"Endowed with all aspects, yet aspectless;
Possessing the bindu of half of sixteen;
Beyond the calculation of the limbless;
The pinnacle of the four meditative concentrations."
In this, "sixteen" refers to the sixteen digits of the moon of wisdom.
Half of that is four, which are the four moments in which the wisdom of bliss arises. The portion of the bindu is four, which is the wisdom of immovability. This is also called: "The pinnacle of the four meditative concentrations." In the context of these words, the explanation of the conventional letters, the five, six, eight, and sixteen, the crescent moon, the bindu, and the naro vowel sign is to be understood as an explanation according to the literal sound; this is the manner of the "explanation for the assembly." Since this is an explanation of the pith instructions, I have spoken only of the mere gateway so that one may understand the entrance for the time being. The manner of properly accomplishing this is the accomplishment of the empowerment, which is to be shown through the ear-whispered lineage of pith instructions and has not been written by me. This method is held to be the way of generating non-dual wisdom by reversing from the result—the vision of great method and wisdom. Regarding that method, the collection of the textual corpus from "A Ā" up to "Mañjuśrī, the supreme possessor of glory" teaches the six wisdoms. Through the six wisdoms, non-dual wisdom is taught. That non-dual wisdom is the sublime syllable; it is so called because the five outflows are exhausted and the bliss of immovability is attained. Then, the Blessed One is the Wisdom Being (jñānasattva); it is held that the collection of the textual corpus which teaches and accomplishes it in that way is the [remainder of the tantra].
In that regard, what is the manner of spontaneously accomplishing the natural luminosity in which cause and effect are inseparable through the mind of great equality? Here, certain practitioners, by way of great equality, realize that all phenomena are primordially unborn and that the resultant phenomena of natural luminosity are spontaneously present. They do not depend on a time when the result arises through the cultivation of causes. Regarding those things renowned as the phenomena of affliction and purification, they neither adopt nor reject them. They do not differentiate between the ultimate and the conventional, nor do they differentiate between the manner of cause and result. All phenomena subsumed within mind and mental appearances are perfected as the nature of Mañjuśrīvajra—beyond thought, beyond seeking, and beyond accomplishment. Those who wish to abide in this state of effortless, spontaneous perfection should, from the very beginning, properly receive the transmission of great equality from a sublime spiritual friend. Through the three types of insight, they should realize and familiarize themselves with it. They should generate the faith of conviction. By the power of that, faith, diligence, mindfulness, meditative concentration, and insight that accord with the non-duality of phenomena will arise in their continuum. By the power of that, their view of a self is reversed. When one does not view a self, one is non-conceptual. By the force of that, one does not grasp at signs, does not experience them, and does not become attached to them.
By virtue of that, one does not become attached and does not grasp; in that way, there is no basis for the manifestation of suffering. Therefore, one should cultivate the non-dual dharma. By cultivating it again and again, all taints without exception will be purified, and one will become the very wisdom of non-duality. Whatever truth is the method for generating that is beneficial. How is it that the truths of suffering and its origin are of a beneficial nature? If whatever is beneficial is true, then how could the benefits of the Vedas of the Tīrthika Suvāhu be true? To that, it is said: Whatever benefit is taught by the Tathāgata is true, and truth is likewise beneficial. In this way, the truths of suffering and its origin are taught as being truly characterized by aspects such as impermanence, suffering, and emptiness; focusing on and cultivating them in that manner becomes beneficial. The characteristic of harm is to view things through aspects such as permanence, pleasure, and a self; because these are untrue, they are called deceptive. The benefits of the Tīrthikas such as Suvāhu are not even renowned as the benefits taught by the Tathāgata; nevertheless, those benefits are also not beyond the scope of the sūtras of truth. Again, an objection: If that is established, how does the recitation of the Mañjuśrī-nāmasaṃgīti, which expresses the meaning of non-duality, become beneficial? To that, it is said: In this way, all the words of the Victors are solely the teaching of benefit and truth; and the teaching of benefit and truth—
These are the qualities of the tathāgatas. Furthermore, the teaching of all these qualities is this very Mañjuśrījñānasattvasya-paramārthanāma-saṃgīti (The Chanting of the Names of the Blessed One Mañjuśrī Jñānasattva in the Ultimate Sense). Therefore, all qualities are merely the teaching of benefit and truth; and since benefit and truth are of a single identity, they cannot be shown as two. The actual basis and essence of all benefit and truth is the non-dual dharma. For that reason, whatever names of the qualities of the tathāgatas are spoken, the referent of them all is the dharmakāya. Thus, one should understand that the names are to be recited in order to comprehend and fully realize the meaning of non-duality.
Regarding the title Paramārthanāmasaṃgīti, it is also taught according to this very method. In that regard, although the recitation of the names is one for the purpose of generating the non-dual dharma within the mental continuum, there are different gateways according to the capacity of those to be trained. Therefore, one should understand that there are three gateways here. What are the three? They are: the method of ensuring that the causes of the person do not arise through the realization of the non-duality of phenomena; the method of teaching the reversal of the causes along with the reversal of the profound result—the exhaustion of outflows—by means of the union of skillful means and insight; and the method of spontaneously accomplishing the intention of natural luminosity, in which the gateways of cause and result are inseparable through the mind of great equality.
In that context, the phenomena for the purpose of exhausting the causes are:
By reciting the Names, one should have faith in, remember, and take joy in the qualities of the non-dual dharma. Its greatness is described as the unceasing, vast conduct of the Mahāyāna methods. In this way, the two accumulations of merit and wisdom are generated simultaneously: because one recites the qualities of the tathāgata, because one recites the benefit for sentient beings, and because it is for the benefit of sentient beings, the accumulation of merit is perfected. Because one expresses the truth of the non-dual dharma and generates non-duality within the mental continuum, the accumulation of wisdom is perfected. Therefore, even those individuals who aspire to the way of the pāramitās and who, while primarily devoted to the accumulation of wisdom, wish to generate the accumulation of merit as a byproduct, should likewise engage in such mental engagement and recite and keep in mind the Bhagavān Mañjuśrī-jñānasattva-paramārtha-nāma-saṃgīti. In the very first chapter of this [text], having made the commitment: "The king of secret mantras, possessing the six [syllables], arising non-dually, the speaker of this unarisen nature of phenomena," it says: "Thus the Buddha, the Blessed One, the Perfect Buddha, arose from A. A is the supreme of all syllables, the sublime letter of great significance. Arising from within, it is unborn; it is free from verbal expression, the supreme cause of all speech."
Thus, by way of teaching that the meaning of the non-duality of phenomena is Mañjuśrī Jñānasattva, it is said that he accepted the recitation of the name; he did not speak of any other meaning, having opened the occasion for it. Furthermore, at the conclusion, there is the root mantra and the pledge to uphold [the teaching], and in the context of the garland mantra, the root mantra is that which is blessed by the four As in order to perceive all phenomena as pure by their very nature. The pledge to uphold is the acceptance of reciting the completely pure Mañjuśrī, the body of all tathāgatas, in order to grasp all phenomena as pure by their very nature. The body of the Blessed One Mañjuśrī Jñānasattva, which is like space, utterly pure, the essence of the wisdom of the dharmadhātu, blessed by the two As, captivating the minds of all buddhas, and burning away all obscurations, is the garland mantra. Therefore, in this context, the Blessed One speaks nothing other than the mere recitation of the name of the non-duality of phenomena. In that regard, in order to manifest the non-duality of phenomena endowed with great wisdom and skill in means, the Blessed One taught the recitation of the name as the method for generating the wisdom of non-duality within the continuum, whereby the outflows of the afflictions are exhausted by reversing the outflows of [ordinary] requests. Thus, from beginning to end, this is the recitation of the names of the six wisdoms, and the six wisdoms are the defining characteristic of the wisdom of non-duality.
In this way, non-dual wisdom has the characteristic of a mirror; because it is completely purified of all stains, the reflections of all buddhas appear within it. It has the characteristic of equality, for there is no basis for the view of a self, and it has become the source of the precious qualities such as the powers and the unshared qualities. It has the characteristic of discerning wisdom, for, being free from all grasping at signs, it is the basis for knowing and teaching all phenomena exactly as they are and in their full extent. It has the characteristic of all-accomplishing wisdom, for, without perceiving sentient beings as objects, it is the basis for the spontaneous accomplishment of compassion and enlightened activity. It has the characteristic of the utterly pure expanse of phenomena (dharmadhātu), for it is the ground of all.
The division into five wisdoms is non-dual wisdom; it is Mañjuśrī Jñānasattva. It is the ultimate syllable A. It is bodhicitta. Likewise, the designations Vajrasattva, Samantabhadra, Mahāsukha, and so forth, are also it; likewise, however many characteristics are expressed, the referent of those words is that very same reality. Regarding the teaching of these, it is said in this very text: "The supreme syllable of great meaning." Here, the term "supreme syllable" refers to uncontaminated wisdom (anāsrava-jñāna). Furthermore, "contamination" (āsrava) here is explained as the seed of the nature of the aggregate of form, together with the faculties, which consists of the ten elements. Moreover, it is the existence of desire and...
It is asserted that one abides in the realms of form and the formless realms in successive order. Here, an objection is raised: if the outflows of form together with the sense faculties are reversed, how are the outflows of the mind and mental factors reversed? In this regard, it is impossible for a person consisting of mind and mental factors to have the stains of form completely purified while the stains of the name-base (nāmarūpa) remain unpurified. Likewise, if the stains of the name-base were purified, it would also be impossible for the stains of form to remain unpurified. However, because form is gross, stable, and serves as an object of perception, it is that very form which must be destroyed first. Once that is destroyed, everything becomes pure. For example, if the top of a tree is cut and split, and the place for further growth is eliminated, the root will also quickly perish, and even the subtle parts will no longer cause benefit or harm. Similarly, if the outflows are reversed from the perspective of the result, the cause will also quickly be exhausted, and even the subtle parts will no longer cause harm. Therefore, those skilled in means should understand that the object of reversal is the result. The intention behind not teaching this method of profound means and wisdom in common is that for those with weak means and wisdom, if the faults are not reversed at the time of the cause, there will be no way to reverse them at the time the result actually ripens. Therefore, here the noble Mañjuśrī is taught by the term "the sublime syllable that is the nature of the six wisdoms."
The wisdom in which the five outflows are completely exhausted is the body of great bliss. It is of the nature of the sixteen moments of wisdom-bliss and the four moments of arising. It is not distinct in essence from the two characteristics of non-abiding nirvāṇa, which is the culmination of wisdom. Therefore, it is the basis, the root, and the essence of all possible benefit and happiness, both mundane and supramundane. It is the non-dual dharma. Accordingly, it is stated elsewhere: "The twelve branches of the excellent speech are the natural outflow of the nature of phenomena (dharmatā)." In this very text, within the section on qualities, it is also stated that "grasping the name is grasping the non-dual dharma." Thus, it should be understood in this way.
Here, one should not generate the effort of attachment or accomplishment, nor should one view the activities of Māra as something to be abandoned. One will not be stained by grasping. A yogi who wishes to abide in such a state should recite the names with the intention that all appearances are the play of the continuum of wisdom, without obstructing any of the conduct of the three doors.
Regarding that, first, by reciting: A Ā, I Ī, U Ū, E Ai, O Au, Aṃ Aḥ, one should understand this meaning: this magical display of syllables is to be known as the manner of the Bodhisattva through the Net of Magical Illusion (Māyājāla). How so? Here, Vajradhara requested: "O Pervasive Lord, for my benefit, and out of compassion for my welfare..."
"May I, by means of the Net of Magical Illusion, attain manifest, perfect enlightenment!" Thus he requested. In response, the manner in which the Net of Magical Illusion manifests as buddhahood was taught through approximately twelve a syllables. As stated in the Subsequent Tantra of the Net of Magical Illusion:
"Mañjuśrī is the glorious, perfected body;
The uncommon, non-dual, all-pervading dharma.
As the very cause, he is the father of all victors,
Equal and impartial throughout the three times;
The mother is the expanse of reality (dharmadhātu),
And he reveals the supreme sons, the bodhisattvas.
Those endowed with intelligence who wish to see
These sūtras by means of direct valid cognition,
Should, in accordance with the meaning of the wheel of the Net of Magical Illusion,
View Mañjuśrī through the manner of the wheel of syllables.
In the state that is primordially pure and unborn,
The syllables a and ā represent the unconditioned dharma.
Since there is no cause, there is no seeking for a result;
Like the a, the dharmakāya is blissful in meditative equipoise.
The ultimate expanse itself is all-pervasive,
Like space, without focal points.
While the Sage abides in the absence of intrinsic nature,
Just as Mañjuśrī’s sword cuts through,
The vowel-sign u of the a radiates the state of compassion.
The syllables i and ī are the path of the temporal object;
Mañjughoṣa is the perfection of wisdom (prajñāpāramitā).
Through the manner of neither arising nor ceasing,
Nor accepting or rejecting, he is the uncommon, all-pervading Samantabhadra.
From the state of non-existence, non-existence itself arises;
The syllables u and ū bring forth the essence of non-existence.
U is the Great One, transcending the extremes of existence and non-existence.
In the state of greatness, he joins all beings with joy.
He is non-dual with thatness itself—
Beyond thought, inexpressible.
The nature of the triangular e is itself immovable."
"Āi" is designated as a convention, yet it is beyond expression. Mind and the nature of mind are the samādhi of Mañjuśrī. The assembly of the magical net of skillful means and insight, "O" and "Au," are a swirling mass of radiating and converging light rays. Like the various forms of a rainbow, they are joined according to one's wishes. Through the playful manifestation of Mañjuśrī, there is great bliss. This is the glory of the wealth of primordial wisdom, the great yoga. "Aṃ" is the expression of primordial wisdom, the unobservable sky. "Aḥ" is the primordial wisdom that is unmixed and transcends [all]. Emptiness is not dependent on anything; it is spontaneously present. Because all purposes are fulfilled, there is no accepting or rejecting. This is the nature of the self-abiding Mañjuśrī. If one does not dwell in or conceptualize the inconceivable, it is taught that this is Mañjuśrī himself and his qualities.
Regarding the words for manifest, perfect enlightenment through this magical net of syllables: "A" is primordially unborn and unconditioned; because no cause is established, no result is to be sought, and thus it is the primordially present dharmakāya of great bliss. "I" is that very state, unobservable like space; it is the nature of the self of the perfection of wisdom, which is primordially present, making offerings in that way through great insight and radiating compassion that is non-referential. "U" is therefore the nature of the bodhicitta of Samantabhadra. Thus, one does not discard signs and thoughts when they arise as inferior, nor does one accept them when they do not arise. Through the great state of the bodhicitta of Samantabhadra, which transcends all extremes, all beings are naturally joined with great bliss.
E: In that way, all phenomena are beyond thought and expression, and being unwavering, they are established as being without conventional designations; thus, they are the mind and the nature of the mind. Even conceptual thought abides as the meditative absorption of the noble Mañjuśrī. O: Because the nature is such, all the various appearances of the mind’s magical displays are the assembly of the net of illusion of method and insight. Like a rainbow in the sky, they accord with the minds of individual beings, yet they do not deviate from the great bliss of Mañjuśrī’s playful manifestation. Aṃ: Thus, it is the meditative absorption of the Sky-Treasury, the source of all the glorious wisdom of the great yoga of the yogi. Aḥ: This is the insight and wisdom that cognizes all phenomena and transcends them all. In this way, through the gateway of these twelve syllables, the noble Mañjuśrī is the primordial buddhahood of all phenomena, naturally free from acceptance and rejection. Since all meanings have thus primordially abided as the identity of perfection, if a yogi realizes all phenomena in that way and does not dwell upon, think of, accept, or reject any phenomenon whatsoever, it is said that they are equal to Mañjuśrī himself in terms of qualities. Furthermore, it is said in this very text:
Just as the net of illusion,
This essence of the Dharma, Mañjuśrī,
Is the father and mother of the Victors,
The ultimate meaning, the expanse of insight,
Because it is the source of all methods,
The sound of the wheel of syllables,
The very way of the net of illusion—
The moment it is heard, the meaning is touched.
"A and Ā are Mañjuśrī himself, the expanse of the natural dharmakāya. I and Ī are the unmoving, appearing as the consort of Akṣobhya. U and Ū are the unborn, the pure state clearly manifest everywhere. From the tantra, they are the Victorious Ones and the Bodhisattvas, cutting through the very state of primordial wisdom. E and Ai are the union with space; because there is no result, they abide in the cause. Immediately thereafter, they become the subtle path of Mañjughoṣa. O and Au transcend E; E is taught as the great method of Secret Mantra. The nature of E and O is the expanse; Mu is the expanse of the essential nature. From A, the display is shown. By Oṃ, through non-dual union, one reaches the limit of the profound vajra samādhi. Ma signifies the absence of equality and inequality; the primordial wisdom vajra of Mañjuśrī is perfected. This wheel of the Net of Magical Illusion is the non-abiding vajra pinnacle beyond saṃsāra and nirvāṇa. Without thought, effort, or achievement, if one rests in the expanse itself, it is completely perfected."
Thus it was said. This method, as before, is the nature of the manifest enlightenment of the non-dual nature of method and insight by way of the twelve syllables. It is the nature of the Buddha, primordially beyond effort and achievement, which is the noble Mañjuśrī. Since the nature of all phenomena is such, if a yogi rests the mind in that state, it is explained that the qualities of Mañjuśrī are perfected. Furthermore, for the time being, the syllables A and Ā are Mañjuśrī, the dharmakāya. I and Ī are the consort, Prajñāpāramitā.
U and Ū are the bodhicitta Samantabhadrī, the nature of the Great Being, the mind itself. E and Ai are the union in the space of inseparability. O and Au are that which transcends those, the natural radiation of the miraculous display of skill in the method of the Great Assembly of the Wheel of Syllables. When Aṃ is joined to Aṃ, it becomes Oṃ; that is the body of Secret Mantra. The bindu of Oṃ is Muṃ, the liberation of all phenomena by their very essence. Oṃ is the non-dual samādhi in which all qualities are perfected. The "ma" of the bindu is the inseparability of the equality and inequality of phenomena. Mañjuśrī Jñānavajra, the reality of such a meaning, is the vajra pinnacle of wisdom that does not abide in the extremes of saṃsāra or nirvāṇa. Since the nature of all phenomena is such, any yogi should realize it in that way. All phenomena transcend everything that is to be conceptualized, sought, or accomplished; they are primordially pure, naturally luminous, and primordially, perfectly awakened. Since they are spontaneously present without being sought, one should rest the mind in such a state. All the various recitations of the Names are exclusively teachings on this very nature, having become the assembly of the net of illusion of method and insight, the ornament of the nature of phenomena, the play of wisdom, and the realization of unceasing miraculous displays.
One should describe it as being unmoved by the conceptualizations of acceptance and rejection or of effort and achievement. Having completed the description, one should abide with the intention of seeing the finality of karma, realizing the nature of the equality of the three times. This has been the teaching characterized by the three aspects of the expression "without the two signs."
By explaining the mere names, the general explanation of the text has been arranged. In order to understand the mere manner of the entry points for sentient beings of various inclinations, I have provided this mere explanation of the three aspects, including the manner of expressing the names of Mañjuśrī.
This concludes "The Lamp that Illuminates the Three Modes."
Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.