Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text is a ritual manual or sādhana designed to facilitate the practitioner's entry into the mind of the Jñānasattva Mañjuśrī. It functions as a prescriptive guide for a complex meditative process, beginning with preparatory approach recitations and the physical construction of a square maṇḍala using samaya substances and alcohol. The ritual proceeds through the visualization and generation of a specific form of Mañjuśrī—characterized as Amoghasiddhi, green in color, with three faces and four arms—and culminates in the yoga of the 'near-approach' (upasthāna) within a protection wheel. By committing to these precise visualizations and mantras, the practitioner aims to achieve a state of non-dual awareness and the realization of the dharmadhātu. The text concludes by asserting that the successful execution of this practice grants significant spiritual accomplishments, including the ability to avert untimely death and overcome obstacles, thereby aligning the practitioner's consciousness with the omniscient wisdom of the deity.
Provenance
About this text
A treatise designed to facilitate the practitioner's entry into the mind of the Jñānasattva Mañjuśrī, the Jñānasattvamañjuśrīmano 'vatārasamādhicakra is attributed to the Indian author Avadhūtipa Advayavajra. The work was translated into classical Tibetan by Prajñāśrījñānakīrti and is preserved in the Tengyur, volume ཚི, where it comprises five pages. Within the Tibetan canon, it is categorized among the Other Skillful Means Tantras. The work enacts a prescriptive ritual process, beginning with preparatory approach recitations and the physical construction of a square maṇḍala using alcohol and samaya substances. It guides the practitioner through the visualization and generation of Mañjuśrī Amoghasiddhi—depicted as green in color with three faces and four arms—while employing specific mantras to achieve a state of non-dual awareness and the realization of the dharmadhātu. A scholar or serious reader consults this text today to examine the precise meditative and ritual requirements of this practice, from the arrangement of fragrant blue flowers to the specific attributes held by the deity, such as the sword, vajra, book, and bell, which together form the basis for the yoga of the near-approach.
Cite thisAnuvāda, “The Circle of Concentration for Entering into the Mind of the Jñānasattva Mañjuśrī” (Toh 2102), machine draft, 2026.https://naxiai.com/tibetan/works/toh2102
Summary & commentary
Significance
The work is significant as an example of the highly specialized visualization practices found in Vajrayāna Buddhism, specifically those focusing on the transmutation of consciousness through the Jñānasattva. For the modern reader, it illustrates the intersection of ritual materiality, mantra, and deity yoga in the pursuit of cognitive transformation.
Structure
Passages
Section
Description
1-2
Preliminaries and Offerings
Includes the title in Sanskrit and Tibetan, homage to Mañjuśrī, approach recitations, and the preparation of the maṇḍala.
3-4
Generation and Visualization
Details the mantra for generating the three-faced, four-armed green Mañjuśrī and the transition into the yoga of the near-approach.
5-6
Invocation and Benefits
Invokes various forms of the Buddha and lists the spiritual accomplishments and protections resulting from the practice.
Themes
Deity Yoga and Visualization (3-4)
Ritual Materiality (2)
Soteriological Accomplishments (6)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaThe Circle of Concentration for Entering into the Mind of the Jñānasattva Mañjuśrī·
In the language of India: Jñānasattvamañjuśrīsamādhicakramānāvatāra-nāma. In the language of Tibet: ’Jam dpal ye shes sems dpa’i yid ’jug pa’i bsam gtan gyi ’khor lo zhes bya ba. Homage to the great Mañjuśrī Jñānasattva!
With a body white and stainless like the autumn moon, most beautiful, abiding in youthful form, and dwelling in the mind; the Jñānasattva, the nature of all Buddhas, abides in the heart, with a wheel possessing a thousand suns swirling [therein]. To that elephant who bears the burden of sentient beings, I prostrate. I shall now write the yantra of the five families, the wheel of the secret mantra of the tantra that enters the mind, which, like a garland of lightning, overpowers the hosts of Māras, and is the great weapon that subdues obstacles and misleading spirits.
First, the yogin of Mañjuśrī Jñānasattva should go to a place that is pleasant, secluded, and auspicious. Having made offerings and praises to the Buddhas, as numerous as the sands of the river Ganges, and having recited the mantra garland seven times, they should dissolve the seeds of the Buddhas, as numerous as the sands of the river Ganges, into themselves. Thus, they become the body as described below. This mantra garland should be recited ten thousand times, like a whirling firebrand:
Oṃ sarvadharmābhāvasvabhāva-viśuddha-vajracakṣu | a a aṃ aḥ | prakṛtipariśuddha | sarvadharmāyātuta | sarvatathāgata-jñānakāya-mañjuśrī | śuddhitam upadayeti sarvatathāgatahrdaya | hara hara |
Oṃ hūṃ hrīḥ bhagavān jñānamūrti vāgīśvara mahāpāṭha sarvadharmā gagana amala supariśuddha dharmadhātu jñānagarbha āḥ. These are the approach recitations.
Then, in front of the deities of the higher class, one should prepare a square maṇḍala mixed with samaya substances and alcohol. Then, having piled fragrant blue flowers in the center, one recites: Oṃ sarvadharmā abhāva svabhāva viśuddha dharmadhātu jñānagarbha āḥ. By reciting this seven times, one generates Mañjuśrī-Akṣobhya, blue in color and endowed with awareness.
Then, having piled fragrant yellow flowers on the southern side, one recites: Oṃ cakṣu a a āṃ a prakṛti pariśuddha dharmadhātu jñānagarbha āḥ. By reciting this seven times, one generates Mañjuśrī-Ratnasambhava, yellow in color and endowed with awareness.
Then, having piled fragrant white flowers on the eastern side, one recites: Oṃ sarvadharmāyātā sarvatathāgata jñānakāya dharmadhātu jñānagarbha āḥ. By reciting this seven times, one generates Mañjuśrī-Vairocana, white in color and endowed with awareness.
Then, having piled fragrant red flowers on the western side, one recites: Oṃ mañjuśrī śuddhita upataye dharmadhātu jñānagarbha āḥ. By reciting this seven times, one generates Mañjuśrī-Amitābha, red in color and endowed with awareness.
Then, having piled fragrant yellowish-green flowers on the northern side, one recites: Oṃ sarvatathāgata hṛdaya hara hara.
Reciting "DHARMADHĀTU JÑĀNAGARBHA ĀḤ" seven times, one generates Mañjuśrī Amoghasiddhi, green in color and endowed with awareness. All of them have three faces and four arms, wrathful yet slightly peaceful, and are adorned with jewel ornaments. The first has blue, white, and red faces, and holds a sword, a vajra, a book, and a bell. The second has white, blue, and red faces, and holds a sword, a book, a wheel, and a bell. The third has yellow, blue, and white faces, and holds a sword, a book, a jewel, and a bell. The fourth has red, blue, and white faces, and holds a sword, a book, a lotus, and a bell. The fifth has green, blue, and white faces, and holds a sword, a book, a crossed vajra, and a bell. The consorts have one face and two arms; they are naked with loose hair, embracing from the left to the right, and hold vajras and bells. All of them reside upon seats adorned with variegated lotuses and sun maṇḍalas, while Vairocana resides upon a moon maṇḍala. Then, having completed the consecration, empowerment, blessing, and sealing, one makes offerings and performs the praise of the Nāmasaṃgīti up to one thousand times.
Then, entering the palace of Mañjuśrī-jñānasattva is the reality of the session interval, which is the ritual of the near-approach (upasthāna). Then, within the fully perfected protection wheel, one abides in the yoga of Mañjuśrī-jñānasattva with three faces and four arms. Upon completing the ritual, the Lord of Space together with his wheel is placed at the heart. One should take up the approach of the family within the palace of the Jñānasattva for as long as one wishes, performing ten thousand recitations for each in successive order. During the session intervals, one should also perform the praises of the characteristics as before; these constitute the practice (sādhana).
Then, one should please the palace of space with whatever offerings are available, and also perform the great offering of the feast wheel (gaṇacakra). Having performed the praise of the names, one should dissolve oneself—along with all the Buddhas as numerous as the sands of the river Ganges—without exception into the short A in the center of the supreme limbs of method and wisdom. If one then enjoys the great desired object, the self-knowing awareness of inexhaustible bliss will become an uninterrupted continuum in that very instant:
The glorious empowerment of the Vajra Jewel,
The sovereign lord of all jewels,
The lord of all lords of the world,
The master of all Vajra-holders,
The great mind of all Buddhas,
Abiding in the minds of all Buddhas,
The great body of all Buddhas,
And also the speech of all Buddhas,
The great light of the Vajra Sun,
The stainless light of the Vajra Moon,
Free from passion and yet the great passion.
Light blazing with various colors, the Buddha in the vajra posture, the Buddha who upholds the Dharma for wandering beings, the glorious Buddha born from a lotus, the holder of the treasury of omniscient wisdom, the king who wields various magical illusions, the great Buddha, the king of vidyā-mantras, the sharp vajra, the great sword, the supreme syllable, utterly pure—this is what is done in the interim. The consecration should also be performed with this very [mantra]: "The perfect Buddha, the leader of the world, worthy of offerings, worthy of praise, the object of prostration, always worthy of veneration, worthy of honor, the supreme object of remembrance, worthy of homage, the best of gurus."
As for the protection wheel: smear white barley or a palm leaf with various fragrant substances. Draw a four-spoked wheel with a rim using saffron. In the center, write: oṃ vāgīśvari muṃ namaḥ svāhā. On the next circle: a ā, i ī, u ū, e ai, o au, aṃ āḥ. On the next circle: sthito hṛdi jñānamūrtiḥ | ra haṃ buddho buddhānāṃ | tryadhvavarttināṃ mama rakṣa svāhā. On the next circle: oṃ vajratīkṣṇa duḥkhaccheda prajñājñānamūrtaye | jñānakāya vāgīśvara arapacanāya te nāma rakṣa svāhā. This is for the rim of the hub. The first of the families is on the circumference of the hub. The others are on the wheel. The garland mantra is on the outer rim. Having generated it as before and completed the ritual, if that which has become the wheel is tied to the crown of the head:
Even untimely death will be averted, so what need is there to mention other [calamities]? These are the great accomplishments. May merit be perfected and wisdom increase like the moon; may auspiciousness be complete and the teachings endure for a long time. Through this sādhana that defeats the enemies of Māra, may the feet of Mañjuśrī Jñānasattva be attained. I am of inferior intellect and ignorant of the tantras of discernment; having written these few words based on the oral lineage of the sublime ones, if they have become clear to the mind, may you grant me your forgiveness as if I were your own son. This concludes "The Wheel of Meditative Concentration for Entering the Mind of Mañjuśrī Jñānasattva," composed by the Indian abbot Śrī Advayavajra. It was translated into Tibetan by the yogi, the mendicant Prajñāśrījñānakīrti, himself.
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.