Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This work serves as a detailed commentary on the 'Recitation of the Names of Mañjuśrī,' a tantric text focused on the embodiment of wisdom. The author employs a method of granular exegesis, alternating between philosophical definitions of non-dual wisdom and a vast array of narrative hagiographies. These stories illustrate Mañjuśrī's diverse emanations and his capacity to subdue arrogant deities, demons, and worldly attachments through skillful means. By weaving together technical instructions on meditative intent, the nature of the three kāyas, and the ten perfections with anecdotal accounts of karmic ripening and spiritual conquest, the text argues that the realization of emptiness is not a static state but an active, compassionate engagement with all realms of existence. The reader is committed to a path where the recitation of names acts as a catalyst for transforming conceptual thought into non-conceptual cognition, ultimately aligning the practitioner with the non-dual wisdom of the Lord of Speech.
Provenance
About this text
A commentary on the pith instructions of the Noble Mañjuśrī-nāmasaṃgīti, the Āryamañjuśrīnāmasaṃgītyupadeśavṛtti belongs to the Yoga Tantra Treatises. The work is attributed to the Indian author Kumārakīrti. It was translated into classical Tibetan by Devarāja and bod kyi lo tsa ba shes rab bla ma, and is preserved in volume གུ of the Tengyur, where it extends over 54 pages. The text argues that the realization of emptiness is an active, compassionate engagement with all realms of existence rather than a static state. It enacts this through a method of granular exegesis, alternating between philosophical definitions of non-dual wisdom and narrative hagiographies that illustrate Mañjuśrī's diverse emanations and his capacity to subdue arrogant deities and worldly attachments. By weaving together technical instructions on the nature of the three kāyas, meditative intent, and the ten perfections with anecdotal accounts of karmic ripening, the work presents the recitation of names as a catalyst for transforming conceptual thought. A scholar or serious reader consults this text today to examine how the author employs these diverse narrative and philosophical threads to illustrate the embodiment of wisdom and the spiritual conquest of sentient beings.
Cite thisAnuvāda, “A Running Commentary of Personal Instructions on “The Recitation of the Names of Mañjuśrī”” (Toh 2539), machine draft, 2026.https://naxiai.com/tibetan/works/toh2539
Summary & commentary
Significance
The work is significant for its integration of high-level Madhyamaka philosophy with the practical, narrative-driven elements of Vajrayāna Buddhism. It demonstrates how the abstract concept of wisdom is personalized through the figure of Mañjuśrī, providing a model for the application of insight in diverse and difficult circumstances.
Structure
Passages
Section
Description
1-10
Introduction and Homage
Initial salutations, the role of Mañjuśrī as a spiritual friend to the tathāgatas, and the origins of the Chanting of the Names.
11-30
Philosophical Foundations and Meditative Intent
Discussions on non-conceptual cognition, the nature of non-duality, and the abandonment of conceptual thought.
31-68
Emanations and Skillful Means
Extensive accounts of Mañjuśrī's various forms, his interactions with gods, asuras, and humans, and his methods for subduing arrogance and delusion.
Themes
Non-dual Wisdom and Emptiness (11, 30, 41, 63, 64)
Skillful Means (Upāya) and Emanations (5, 53, 60, 62, 66, 67)
Karmic Ripening and Subjugation (3, 7, 12, 18, 59)
The Ten Perfections and Spiritual Discipline (4, 47)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Running Commentary of Personal Instructions on “The Recitation of the Names of Mañjuśrī”·
In the language of India: Āryamañjuśrīnāmasaṃgītyupadeśanāmavṛtti. In the language of Tibet: ’Phags pa ’jam dpal gyi mtshan yang dag par brjod pa’i man ngag gi ’grel pa zhes bya ba (The Commentary on the Pith Instructions of the Noble Mañjuśrī-nāmasaṃgīti). Homage to Mañjuśrī-jñānasattva.
I prostrate to the one who is naturally stainless, primordially non-dual, and awakened; who, unstained by defilements, brings forth incomparable qualities; who is the basis of the sublime Dharma, possessing the form of enjoyment and the conduct of emanation; and who is the authentic emanation that arises.
Having prostrated, I shall write down the meaning of the names spoken by the Buddhas and Bodhisattvas—those of incomparable qualities—who, being primordially beyond number, have proclaimed the Nāmasaṃgīti, the essence of which is supremely stainless and primordially peaceful, yet which becomes manifest for the benefit of sentient beings.
This is the domain of all Buddhas of the three times, the root of all tantra classes, the actual foundation of all teachings, the mirror of all scriptural collections (piṭakas), and a commentary as vast as space.
What are the purpose and so forth? The specific distinctions of the view and meditation regarding the meaning of the names, the six maṇḍalas, and so on, are the subject matter. The teaching of these is the purpose. The attainment of the five kāyas as the result of that distinction is the ultimate purpose. The connection is the relationship between the means and that which arises from the means.
In that regard, if some son or daughter of noble family were to hold the names of a hundred thousand times ten million Buddhas, how great would their merit be? It would be immeasurable and unfathomable. If some were to hold the name of Mañjuśrī-kumārabhūta after having been shown it, how great would their merit be? [It would be even greater.]
That is even more immeasurable and beyond counting than the former. Why is that? Because the noble Mañjuśrī has become the spiritual friend of all the tathāgatas. If one asks how that is so: the noble Mañjuśrī Kumārabhūta has performed such difficult austerities for the sake of sentient beings in every single eon that even hundreds of thousands of millions of billions of buddhas have not done. Furthermore, the fulfillment of the noble Mañjuśrī Kumārabhūta’s aspirations is immeasurable; the distinctions of Mañjuśrī’s qualities are immeasurable. The noble Mañjuśrī Kumārabhūta is like the father and mother of hundreds of thousands of millions of billions of buddhas. The noble Mañjuśrī provides instructions to hundreds of thousands of millions of billions of buddhas. The noble Mañjuśrī causes the wheel of his name to spread throughout the world systems of the ten directions. The noble Mañjuśrī Kumārabhūta has become the principal figure in the discourse on the maṇḍala of the tathāgatas. It is extensively stated that "Mañjuśrī is praised and extolled by all the tathāgatas," and so forth.
If one asks what kind of difficult austerities were practiced for such great benefits, the manner of this is taught in the Śrī-māyājāla and the sūtras of definitive meaning: first, an ordinary person named Bahuśruta (Much-Hearing) understood all phenomena to be permanent and proclaimed it to everyone, thereby leading them all into the view of permanence. At that time, a youth named Śravaṇadundubhi (Proclaimer of What is Heard) understood all phenomena to be non-existent and taught non-existence to everyone.
Thus, having split into two factions, a dispute arose. As the ripening of that karma, both were reborn in hell. Their retinues also came to eat glowing iron balls. After being liberated from that state along with their retinues, they were finally reborn as winged birds. Furthermore, the one of great learning, Mēmar ’obs, was thrown into a pit of fire by a friend for twenty-one days. Because of his great learning, he appeared as the hell-warden for forty-two days and said, "Since you have practiced learning, if you can endure this, it would be well." When the friend threw him in, he died after seven days with a virtuous intention and became the son of a householder named Sbyin pa. As for the youth Thos sgrogs, he and a friend were pulling the hell-warden’s chariot. When the friend could not do it, he said to the hell-warden, "Leave this one; I will pull it." The warder struck him on the head with a hammer, and he died, being reborn as the son of the potter Snang byed. He offered a measure of fine flour to Śākyamuni and generated the mind of enlightenment. Through the power of the Buddha, that householder’s son gained the wisdom of recollecting his previous life and brought his generosity to perfection. Then, becoming the monk Ye shes rgyal po, he perfected his ethical discipline. Then, becoming the brahmin Dri med, he perfected his patience. Then, becoming the son of King Mu khyud, he perfected his diligence. During the time he was King Dad yod, he perfected his meditative concentration. During the time he was the monk Chos kyi rgyal mtshan, he perfected his insight.
When he became the King of Space, he perfected insight and skillful means. During the time of the King of Sages, he perfected primordial wisdom. Regarding this very point, it is said: "The ten perfections are attained." Thus, by practicing austerities again and again, he attained manifest, complete buddhahood. Regarding this very point, it is said: "In a single instant, he is the perfect Buddha; he holds the three supreme primordial bodies; he is the nature of the five buddha bodies." Thus, from that non-dual primordial wisdom of the body itself, the saṃbhogakāya, endowed with the major and minor marks, appears. It is said: "The king of all saṃbhogakāyas, bearing the thirty-two marks." Thus, to the thirty bodhisattvas, he appears as gods and goddesses, and it is the vast great maṇḍala. It is said: "The blazing light of various colors." Following that, the primordial wisdom of all-accomplishing action perceives the intention of colors in the manner of the six visions. In order to act for the benefit of those dwelling within the shell of the egg of ignorance, from the ultimate emptiness of the nature of the white syllable A, he appears upon Mount Meru of jewels. To the disciples, there appear individually the six maṇḍalas: the great blessing vajra, the great stūpa, the source of phenomena, and the celestial palace. Furthermore, from the Mañjuśrī-māyājāla: "The stainless primordial wisdom of the Sugata, through the great blessing of the syllable A, appears as emanations upon Mount Meru, just like the six maṇḍalas." Thus it is said.
It appears to the six types of fortunate disciples. As it is said: "The bearer of all forms without exception, who displays all various forms, who acts for the benefit of beings exactly as they are, and who holds the various wheels of emanation." Thus it was spoken. "I prostrate and praise the Lord who leads through skillful means, taming whoever is to be tamed by whatever means." In order to enter into the stages in succession, he manifests such emanations according to what is appropriate for each individual's fortune. What are the great benefits of this? They are shown by the passage beginning with "Thus have I heard" and ending with "praised what was spoken." Regarding the place where this was spoken, some maintain it was taught in the Heaven of Controlling Others' Emanations and so forth. However, the Māyājāla states: "In the supreme abode of Vulture Peak, the sublime secret was thoroughly explained." Therefore, at Vulture Peak, the Buddha and inconceivable numbers of bodhisattvas, such as Vajrapāṇi, had gathered. At that time, the divine son Ratna, perceiving the intention of the request, asked: "Noble Mañjuśrī, please speak, for these beings wish to know your qualities, blessings, and how to practice." Mañjuśrī replied: "If I were to describe my own qualities, it would be as if I were praising myself. Therefore, the Blessed One Śākyamuni, the Teacher of gods and humans, should speak." When the Teacher remained silent, the bodhisattva Vajrapāṇi, together with five hundred wrathful deities, made the request. Then the Teacher bestowed the Mañjuśrī-māyājāla, the Great Yoga Tantra in sixteen thousand chapters.
Following that, in order to explain the meaning of the vajra songs of the profound and the vast, this Chanting of the Names was spoken in vajra words. The word "Then" connects to what immediately preceded it. Furthermore, after the Net of Magical Illusion had taught all the stages of the maṇḍala, the deities, empowerments, consecrations, and so forth, the word "Then" is used to indicate the teaching on the nature, activities, and qualities of the Venerable One. To ensure that this teaching of three hundred and twelve verses does not contradict the presentation in fourteen chapters, the historical background, the questions and answers, and the benefits along with their logical justifications shall be presented. In this regard, the glorious Vajradhara teaches the requester and the retinue. Furthermore, in the past, when the Teacher Śākyamuni was dwelling with a retinue including Vajrapāṇi and others, sentient beings lacked crops, their lives were short, and many diseases arose, resulting in a time of great suffering. The Teacher then entered into meditative equipoise and, seeing that the nāga king Apalāla was causing harm, exhorted him with light rays from his heart. The nāga king’s body was subdued, and he asked, "Alas, who is this that harms me and displays such power?" He then changed his facial expression and so forth. Roaring in a wrathful voice, he went into the sky and, from amidst the black clouds, desired to bring down thunderbolts and hail, and fierce hatred arose within him. Then the Blessed One commanded the Lord of Secrets, saying, "Lord of Secrets, subdue this nāga king!"
Then the Lord of Secrets brandished the vajra in the sky and uttered the vidyā-mantra, whereby fire blazed throughout all the abodes and dwellings of the nāgas. There, the nāga said, "Let us compete in strength," and roaring with a wrathful cry, he said, "I shall destroy you this very instant!" Then Vajrapāṇi, the Lord of Secrets, brandished the vajra three times and struck the mountain-dwelling, causing it to burst into flames. Thereupon the nāga king Viṣṇu fled to his own abode. Having arrived there, he subdued Viṣṇu. Then he fled to the realm of Mahādeva above the earth and was subdued there as well. Then he fled to the abode of the god Brahmā upon the earth and was subdued there too. Unable to withstand him, he offered his life-essence and took an oath. Thus, [the text says] "difficult to subdue" and so forth. The retinue is also like the leader. If one asks to whom the Teacher addressed [this], it is "the Tathāgata" and so forth. If one asks what the purpose is, it is "the All-Pervading Lord" and so forth, for the sake of oneself and others. If one asks for the Teacher's name and qualities, they are shown by "the Perfect Buddha" and so forth. The qualities and the benefit for others are shown by "the Guru of Beings" and so forth. Furthermore, if one asks what the definition of the Dharma is, it is shown that the Blessed One Mañjuśrī-jñāna is the nature of the five wisdoms of the ultimate Mañjuśrī-jñāna. From "the name" up to "utterly peaceful," the uncommon Mañjuśrī of the expressive words is shown. If one asks whose object it is, it is shown to be the object of the Buddhas of the three times by the phrase "spoken from the beginning again and again." If one asks what the definition of the Dharma is, it is the "Great Tantra" and so forth.
The purpose is [to explain] the Great Vajradhara and so forth. The Teacher’s instruction to "teach" was also pledged by the compiler, from the Protector [Mañjuśrī] down to the Holder of Secrets. Furthermore, in the past, when King Dhṛtarāṣṭra’s lineage was nearing extinction, a fleshy tumor grew from the crown of that king’s head. When he grieved over it, the flesh fell away, and a voice arose from the sky: "Great King, build a precious stūpa and place one piece of flesh inside each of one thousand and two precious caskets within its vase. Perform great offerings, and an especially exalted prince will appear." When they did so, at a certain time, one thousand and two princes appeared, complete with the [major] marks. They pledged to become the one thousand and two Buddhas of the Fortunate Aeon who turn the wheel of Dharma. Among them, the eldest, Brahmādeva, offered a request for his younger brothers to turn the wheel of Dharma. The youngest, Vajrapāṇi, pledged to act as the compiler of the Secret Mantra and thus became the Holder of Secrets. Having renounced the world, he sat in the presence [of the Buddha] and demonstrated the manner of practicing the Dharma. Regarding the manner in which he requested and was granted [the teachings]: then the Blessed One taught, saying, "Listen with your mind." As for the Blessed One’s own origin: he became the son of the potter Ālokakāra, the youth Śrāvaka. Having offered a bowl of milk to the Great Śākyamuni and generated the mind of enlightenment, he gradually attained the ten grounds. Having become the Holy Śvetaketu, he was residing and teaching the Dharma to the gods when a voice arose from the sky.
"O Great Being, Blessed One, for the sake of benefiting all sentient beings, please descend to the realm of humans. Having descended to the realm of humans, please turn the wheel of Dharma." Thus he exhorted him. Then, having placed the crown upon the head of the Lord Maitreya in Tuṣita, he proceeded to the summit of Mount Meru and performed the four observations. Having observed his father, mother, caste, and city, he resolved to act for the benefit of beings through the twelve deeds. These twelve consist of the five worldly deeds, the five transcendent deeds, and the two unsurpassed deeds.
He entered the womb of his mother. In the morning of the full moon of the first month of spring in the year of the Mouse, he was born. He engaged in the sports of youth. He took the daughter of Śākya Daṇḍapāṇi as his consort, ruled the kingdom, and a son was born. The prince, having become weary of cyclic existence, went forth into the religious life. In the south, in the land of the Mallas, on the banks of the Nairañjanā River, he practiced austerities for seven years. At dusk he subdued Māra; at dawn he attained manifest buddhahood. He gazed at the Plakṣa tree of enlightenment. In order to honor the sublime Dharma, he remained silent for seven days. He then turned the wheel of the sublime Dharma. Regarding the turning of the three successive wheels of the Word, it is said: "From his own mouth." This was the teaching of the preliminary signs of his preaching the Dharma. It includes the qualities of compassion and so forth, the qualities of the marks, the generation of enthusiasm, and the instruction to listen. Having settled his intention upon the emergence of the tantra, he gazed upon the six classes of beings. Furthermore, these include the general class, the specific class, wisdom, those to be trained, and—
[He] gazes extensively upon the maṇḍala, the deities, the names, the activities, and the means of taming whoever is to be tamed. Then, arising from that meditative intent, the Lord of Speech spoke in seven-line verses. The meaning of those is the six kings of secret mantra, the six bodies and the six wisdoms. If one asks, "In what way do they abide?" they arise non-dually. Non-dual wisdom is self-awareness; furthermore, the mind is not established as a substantial entity. As for the phrase "having the nature of non-arising," it means the mind is unborn emptiness. If one asks, "Does that emptiness not become a valid cognition?" it is said that this "nature of non-arising" is the very non-arising of the mind, which is the clarity of diverse awareness and is naturally luminous. If one asks, "By what is that to be realized?" it is indicated by the twelve syllables: A Ā is primordial non-arising; I Ī is the transference of great wisdom therein; U Ū is the great bliss of bodhicitta; E Ai is all phenomena being beyond thought and expression; O Au is the arising of the mind's various emanations; Aṃ is without arising or ceasing; Aḥ is beyond the non-arisen. These very appearances of phenomena appear in various ways; because they arise from causes and conditions, they are empty. This emptiness is not a total non-existence, for it is possessed of experience. That which is inseparable is wisdom. Furthermore, at the time of cutting through superimpositions, it is the non-deceptiveness of a person regarding the object determined by the general definition of valid cognition. When taken as the path, the definition of direct perception is being free from conceptualization and being non-erroneous.
This accomplishment is established by a non-conceptual cognition free from the superimpositions of negation and affirmation. It is the non-dual wisdom (jñāna) in which there is no distinction between sentient beings and buddhas, though sentient beings are obscured by ignorance. From the word sthito to bṛtinā, it is shown that [the deity] dwells in the hearts of the buddhas of the three times in the manner of the kāya and wisdom. The first kāya is the Buddha, the wheel, the wisdom-being (jñānasattva), the moon, and the letter A.
Regarding the practice: from oṃ vajratīkṣṇa to yate namaḥ, one should practice by way of the six kāyas, the six maṇḍalas, and based upon those, through empowerment, consecration, fire offering, tsa-tsas, recitation, and meditation.
In this regard, the meaning of arapacana is shown through the supreme method. Here, it is also applied to the deity; however, for now, the bodhicitta of the nature of phenomena (dharmatā) is symbolized by the letter A, arising from the unborn. If that unborn state is divided by way of the objects of negation, it is the four doors of liberation, which are shown to be clarified from within.
When realized in that way, the five poisons are transformed into the five wisdoms; this is shown to be the clearing away [of obscurations] through offering. In this context, individual historical accounts appear for the sake of those to be trained. On the summit of Mount Meru, there was the lord of gods known as Śakra, who was attached to the Victorious Palace, the city Sudarśana, his wife, his retinue, and so forth. The Venerable One, having perceived this, displayed the manifestation of the assembly of deities of Mañjuśrī Amitābha. His attachment was thereby reversed, the wisdom of discernment (pratyavekṣaṇājñāna) arose, and he was made to rejoice through offering.
Some also call him Maheśvara and Umā. Regarding "hatred" (dveṣa): formerly, a certain sage was meditating in a forest, but his view became perverted and hatred arose, and he died. There, he was reborn as a spirit of the eastern direction named "The Greedy Son of Virtue." Thinking, "What is the use of this spirit body? I desire a human body," he felt a loathing for the human womb. He shook the head of a Brahmin boy named Sūtra, causing the flesh and bones to pass through the copper-like cavity [of the skull]. Unable to associate with humans, he ate many corpses in a charnel ground and became a Rūdra, who then brought ruin to the three cities. When he passed away from that life, he became the god Mahādeva, the most powerful in the world, who whirls Mount Meru upon his head and drinks the ocean in a single gulp. He is constantly embraced by the goddess Umā. In the northeast corner of Mount Meru, within a stack of nine skulls, he dwells with an immeasurable retinue, constantly seizing life-force and sending many diseases of humans and livestock. The twenty-four Rudras invited him to the twenty-four lands of Jambudvīpa, where he performed perverse feast-offerings (gaṇacakra). The Venerable One [Padmasambhava] beheld this and emanated the assembly of wrathful deities of Akṣobhya, the lord of hatred, and subdued him. Having been subdued there, he was liberated by being trampled underfoot, as will also be shown below. Some say this was taught for the sake of subduing Viṣṇu, as will be shown below in the section on Hālāhala. Third, regarding "ignorance" (moha) and so forth: formerly, the god Brahmā was called "The Great Powerful One" because he ruled over all. However, not knowing the cause and effect of karma, he was characterized by ignorance.
To subdue that [delusion], the assembly of deities of Mohavairocana was revealed, and the wisdom of the utterly pure dharmadhātu arose. Fourth: "The great offering, the great wrath." Regarding the statement "the assembly of deities, Gaṇapati": Mahādeva had three wives. The middle one was the nāga woman Manoharā. She had a son, a handsome and radiant youth whom everyone could never tire of looking upon. While he sat upon a lion throne holding a precious jewel in his hand, Umā came to see him bringing delicious food, but he had closed the door. Gaṇapati thought, "If she sees my beautiful face, she will fall in love with me, and she is a woman of great curses." Thinking this, he cut off the trunk of an elephant and attached it to his own. When Umā saw him, she said, "I was happy to bring food to see you, but you have made yourself ugly! From now on, you shall always have an elephant's trunk! Let the jewel in your hand turn into a radish! Let your lion throne turn into a cat!" Once he had become so, he was deeply ashamed and would strike anyone who came near. To subdue that wrathful one, the assembly of deities of the wrathful Amoghasiddhi was revealed, and the wisdom of accomplished activity arose. Some say it was to subdue the eight planets and the malevolent nāgas. Fifth: "The great offering, the dispeller." This is to subdue the god of wealth (Vaiśravaṇa). Long ago, when the gods and asuras fought, the gods were not victorious. Śakra examined his dreams and saw that on the summit of Mount Meru there was a powerful sage. A goddess had seduced him, and they had three children, two sons and a daughter. He dreamed that two of them would be able to defeat the asuras.
There, everyone consulted together and sent a beautiful woman named Umā, who was an emanation from the radiance of the gods, into his presence. The sage asked, "Where have you come from? Where are you going?" She replied, "I have come to be your wife." For three years they engaged in passion, but he was not satiated. Then the Fire God of the southeast ignited a wheel of fire between them, and he was satiated. The eldest of the three siblings, Mahākāla, led the way on the right; Śrī Devī led on the left, and they brought ruin to the asuras. The youngest is the wealth god Ārya Jambhala; he possesses a mongoose-skin pouch full of precious jewels, yet he is attached to them through the stinginess of ignorance and pride. To subdue him, the entire assembly of deities of Ratnasambhava was emanated; his stinginess was reversed, and the primordial wisdom of equality was born.
If one asks, "What is the purpose of the Bodhisattva Vajra?" it is the subduing of the five afflictions, as occurs in the context of the youthful deity Ṣaṇmukha. If one asks, "What is the experience of those five primordial wisdoms?" it is from desire up to satisfaction.
Furthermore, in the past, when the noble Mañjuśrī was dwelling as the Brahmin Vimala and requested instructions from the Buddha Dundubhisvararāja, he had no offerings. While coming to seek wealth, he found about two gold sho of kārṣāpaṇa coins, but it was not enough for the journey. He slept in an empty cave, where three thieves appeared and said, "We will not kill you, but we will take your wealth." He said, "I have nothing," but they would not listen. He gave them the gold he had found; they said, "Give us more!" When he refused, they said, "Then we will gouge out your eyes." He said, "I have nothing now," and they gouged out his eyes. Even then, he was not separated from the bodhicitta.
At that time, the asuras of that land said, "He is doing what is improper," and thinking to kill him, they went to strike him. Seeing that he possessed a very radiant complexion and color, and that his body was large, they [realized his greatness]. What is the result of that? It is from "his name is clear" up to "great." Furthermore, this indicates the buddha-field and the name of the Buddha. As for his name being great and vast: his name is the Buddha Samantadarśin, who beholds the nature of all phenomena and beholds all those to be trained. Furthermore, "vast" refers to the buddha-field. It is called the "Pure Land of the Perfected Aspirations, Accumulated Without Dust," formed from the substance of jewels. From the opening and closing of the flowers of light from the Bodhi tree, there is no distinction between day and night. From the sky above that field, the sounds of music—the Bodhisattva Piṭaka and the recitation of Mañjuśrī’s names—resound without interruption. The names of śrāvakas, pratyekabuddhas, and women are not heard. Only buddhas and bodhisattvas reside there. The name of suffering is not heard. It is great and vast; the buddha-field of Amitābha is like a single seed removed from a full sesame pod. That field is the size of a sesame pod. The subsequent points should be correlated with the root text. What is the practice of such conceptualization? It is taught by the great scholars and others. In this regard, formerly, when the venerable Mañjuśrī was residing in the precious palace of a king as the king’s object of worship, the retinue sowed slander against him.
When it was said that Mañjuśrī was a tax for the Lord, the king conceived an evil thought and consulted with his ministers. The preceptor, knowing this, said to the king, "Do not listen to the slander; do not kill him. If I am free of such faults, then [let him go]." The king did not listen. Thereupon, the king sent many people to kill him in secret. Mañjuśrī then filled the entire land with beings just like himself, so that they did not know whom to kill. Then, having developed regret, he offered a petition, but it was not granted. He then went to another land and established everyone in the teachings of the Inner Buddhists; this is connected to the main narrative.
If one asks whether these [beings] are liberated, they are not liberated; it is shown that the ten perfections are required as conditions. For each of these, a history is presented as above.
Regarding the Great Patron: formerly, as the son of a faithful householder, he requested instructions from a Buddhist deity. Desiring to perfect his generosity, but having no wealth, he retrieved precious jewels from the ocean and gave them there. He perfected the thirty-two common acts of generosity, abandoned the thirty-two impure acts, and perfected the twenty-seven inexhaustible acts.
Then, having become King Ratna, there was no one in the land to teach the Dharma. While searching for one, he heard that the Buddha Meruprabha was residing there. He requested instructions on ethical discipline from him, and in general, he perfected the sixty-five types of ethical discipline and perfected the twenty-one inexhaustible types of ethical discipline. He abandoned the eight types of exhausted ethical discipline.
Then, having become the brahmin Vimala, desiring to perfect patience, he requested it from the Buddha Jayānanda; having abandoned the twelve impure patiences, he perfected the twelve patiences of conduct and the twenty-one special patiences. Then, having been born as the son of King Nimi, he requested it from the Buddha Dundubhisvararāja; having perfected the five general and the three special diligence perfections, these are explained in detail below. Then, at the time he became Prince Amogha, he requested the perfection of meditative concentration from the Buddha Balārāja, and perfected the four special meditative concentrations of equality. Then, at the time he became King Yaśas, he perfected the eighty-four general insights and the thirty-two insights of the Dharma-giver from the Buddha Amogharāja. He also perfected the ten powers. Then, at the time he became King Gaganapriya, he perfected the twelve aspirations and the eight methods from the Buddha Meghasvararāja. Then, at the time he became the sage Vyāsa, he perfected wisdom from the Buddha Vimalakīrti, and perfected the seven conditions for the arising of wisdom and the fifty causes. In this way, the sequence is applied from the Great Patron up to the Ocean of Wisdom.
What are the companions? From "Great Love" to "Method of Measure," the four immeasurables are shown. Regarding this, formerly the venerable King Sujāta of the land of Lumbinī meditated upon the four immeasurables.
In that land, seven ḍākinīs were devouring all the people. When the Jetsün meditated on love and compassion, the mamos were freed from the intent to eat sentient beings and said, "We too shall meditate on love and compassion; we will not eat." He bound them by oath, gave them torma offerings, and charged them to protect the teachings; this is what is meant by "the seven mamos."
What is the result of meditating in that way? From "great miraculous powers" up to "causing terror," the Jetsün manifested in a wrathful form in order to subdue disciples who were full of hatred.
Furthermore, formerly in the southern land of Malla, there were five hundred non-Buddhist ascetics with matted hair. They led everyone away from right view and established them in nihilistic views. At a time when the Buddha's teachings were in decline, there was in that land a person who had faith in the Buddhist Dharma. He made a vow in a dream: "If the Buddhist Dharma is true, may I see it in a dream!" Thinking that if this occurred he would act as a patron and establish them in the correct view, he dreamed of the Teacher appearing with a body the color of refined gold, a form one could never tire of beholding. The Teacher said, "You must act as a patron; I will come in two months."
When he awoke, he was overjoyed and told his queen. The non-Buddhist leader Matṛgaṇa said, "This is no one else; it is the Buddhist Mañjuśrī Smra ba'i seṅ ge (Mañjuśrī Lion of Speech) who is in the city of Vaiśālī. If he comes here, cut off the crossroads, clear the forests, destroy the hermitages, and demolish the temples."
At the narrow pass, the giants guarded it. They consulted among themselves, saying, "If he possesses miraculous powers, we shall propitiate the god Maheśvara; once he appears, we will bring down lightning and hail." When he arrived there, he blocked the pass with his miraculous powers, and they went up to the level of the summit. The valley was filled with grasses and forests. Then, an immeasurable saṅgha of monks appeared in the sky; they generated a mind of loving-kindness toward the one with matted hair and others, and established them in the view of selflessness. With the bodies of wrathful deities, they transformed the consciousness of the māras and others who were about to bring down lightning and hail, causing them to faint. Then [the others] said, "Please take us under your care as well. Since these miraculous powers, magical displays, and emanations arise from realizing the view of selflessness, establish everyone in that." Thus, although he manifests in a wrathful form, his mind never wavers from the Mahāyāna compassion and insight. This is the teaching on the great qualities of the maṇḍala of the Vajradhātu, the meaning of Arapacana.
Now, in order to subdue those possessed by delusion, the blessing of manifesting the body of Prajñājñāna-Śikhin—the very wisdom of the expanse of reality (dharmadhātu)—is shown from the Buddha as the Great Lasso. Regarding that, what are the qualities of that venerable one? Vairocana is the one who appears to bodhisattvas on the ten grounds and teaches only the Mahāyāna Dharma. His mind is the great, authentic wisdom; having abandoned all that is to be abandoned, his conduct of body and speech is that of a Sage (muni). What is the cause of that? It is the Secret Mantra and the Great Method, arising from the non-duality of skillful means and insight.
Furthermore, it arises from the ten perfections as described above. Likewise, it possesses the ten grounds and the ten powers. Because it is free from the conceptual elaborations of the ten types of knowledge, it is the self that is without elaboration. If it is thus beyond expression, how is it to be apprehended? It is taught that it abides in the truth. In this regard, in the past, at the site of the essence of enlightenment in the forest of Magadha, Mañjuśrī was requested by the leaders of the assembly seeking the Mahāyāna Dharma—namely, the Buddhas Dhanaśrī, Ratnaśrī, Guṇaśrī, Netraśrī, Vīryaśrī, Jñānaśrī, and Bhadraśrī—to teach the meaning of suchness. Thus, the ultimate meaning of equality, which is non-dual, was taught; it abides in the limit of reality. What is non-duality? It is the absence of self, which terrifies the wicked. For example, just as the roar of a lion terrifies wild animals, the sound of selflessness terrifies the non-Buddhists. In general, there are three hundred and sixty views among the non-Buddhists; these are condensed into twenty erroneous peaks, which are further subsumed within the two categories of eternalism and nihilism. Although there are ninety-three wondrous [sects] and so forth, they are counted from the six teachers. In this regard, in the past, when King Bimbisāra came to Mount Pāriyātra to hunt but found nothing, he was returning when he encountered a sage. The king said, "I have not killed this deer; this is the fault of you [sage]," and he was about to kill him. Then the sage uttered a curse: "May I be born as your son and become your demon!" Thus it was said.
There, a son was born to the queen, but he emerged with an iron pin. When the father sucked him, the tongues of both the father and mother swelled, and because he had not been born [normally], he was named Ajātaśatru (Unborn Enemy). When he grew up, he exiled his father. When the father returned from another land just to hear the Dharma, he thought he would give instructions to his son; however, the son thought from his heart, "He is going to harm me," and he threw his father into a pit. When the mother told the story, the son felt remorse and went to pull him out of the pit. The father, thinking he was going to be killed, committed suicide by hanging himself. Then, black boils broke out on Ajātaśatru’s body. Thinking of the mourning, he thought he would ask the six non-Buddhist teachers and others for a remedy, so he summoned six ministers: Candrakīrti, Sārasāra, Sukha, Arthaprāpta, Maṅgala, and Abhaya. He questioned these six, and they said, "For a king who has killed his father, no sin will come. Since those who kill their fathers and do not die are born as humans, and since in former times those who killed their parents attained perfect buddhahood, then ask the six teachers who are currently residing here." He then questioned the six: Pūraṇa Kāśyapa, Maskarī Gośālīputra, Sañjayī Vairaṭīputra, Kakuda Kātyāyana, Ajita Keśakambala, and Nirgrantha Jñātiputra. They said, "O King, do not grieve constantly. Whoever grieves constantly will continue to grieve in the future, and the same applies to sleep and alcohol." They said, "Since the king killed his father, it bestows the bliss of liberation; he is not stained by the sin of killing his father."
There, Ajātaśatru met the physician Jīvaka Kumārabhṛtya and asked him. Jīvaka replied: "It is right that the king grieve. There is no sin greater than the murder of one's father. Generate a very great sense of remorse. As for the method to confess it, there is a prince in the city of Kapilavastu named Sarvārthasiddha; ask him."
Ajātaśatru said, "What qualities does that teacher have?" Jīvaka replied, "His qualities are such that when the five omens of death appeared to Śakra, the Lord of Gods, he asked the Teacher and did not die. When Aṅgulimāla had killed nine hundred people, when Prince Puṣya had his limbs severed, and when five hundred men had their eyes gouged out, they all asked the Teacher, and they all became buddhas. At that time, when the Teacher was near to passing into parinirvāṇa, a voice arose in the sky saying, 'King, go quickly! In seven days from now, you will die and go to the eighteen hells.' When Ajātaśatru asked, 'Who are you?' it replied, 'I am your father, Bimbisāra,' and then departed. Ajātaśatru fainted there. When he regained consciousness, he and a large retinue asked the Teacher. The Teacher said, 'Ask the noble Mañjuśrī.' Mañjuśrī then explained in detail that all phenomena are non-dual and like an illusion. Thereupon, the king and his retinue became as joyful in body and mind as the gods of Tuṣita."
Thus, while those six teachers had led a thousand cities into wrong views, the venerable Mañjuśrī disguised himself as the heretic Karṇaka and refuted them all, establishing everyone in the view of selflessness.
Because he tames beings by performing such deeds, he arrives merely by the intention of his mind, and is thus "swift as thought." This is because he has triumphed over the two obscurations. If one asks how he tames them: "The powerful universal monarch." Long ago, in the city of Prabhāvatī, there was a king named Śūramati who ruled over ten million cities and thirty thousand women. He had five hundred sons, the eldest of whom was Mahātejas. Mahātejas had ten thousand beautiful wives and ruled over the four continents, possessing the seven precious jewels. At that time, seeing the Buddha Meruśrī traveling through the sky, he cast away his kingdom like a glob of spittle and set out to follow. Although his father told him not to go, he would not listen. Together with his retinue, he made offerings to the Buddha and requested the Dharma, whereby they all attained liberation.
If one asks how he teaches others: "The powerful one of the assembly" refers to his performing the welfare of beings for the śrāvakas, pratyekabuddhas, and bodhisattvas. "The great manner that does not depend on others" refers to the former king Subhadra, who was practicing meditation at Mount Dantika. Although hundreds of thousands of millions of billions of māras inflicted fierce harm upon him, they could not prevail. There, those māras emanated twenty thousand women and attempted to distract him with the five sensory pleasures, but they could not succeed.
If one asks how he teaches: "The lord of words" and so forth, up to "the teacher," refers to Mañjuśrī explaining to the bodhisattvas and others the many different enumerations of the names of the Buddhas in the world systems, in the manner of individual knowledge.
Regarding the manner of the teaching: the phrase "the single cause of the non-returner" indicates the title. It is the source or cause of all vehicles for the Śrāvakas, Pratyekabuddhas, and Bodhisattvas. If one asks from the abandonment of what this arose: it arose from the monk Arhat. Thus, the Venerable One, having abandoned all that is to be abandoned, possesses the wisdom of bliss and the eightfold noble path. Through the union of the knowledge of the way things are, he has crossed over the mire of saṃsāra and reached the dry land of nirvāṇa.
Furthermore, in the past, when the Venerable One was King Namkha, a son was born to King Lha. He was a universal monarch (cakravartin) ruling over the four continents, possessing sixty thousand queens and an immeasurable number of outer and inner ministers. The father, King Sa'i Lha, was not satisfied with the desires of Jambudvīpa; he was not satisfied even with half the throne of Śakra, the lord of the Heaven of the Thirty-Three. With a mind of constant longing, he departed from the precious realm and went to Jambudvīpa, where he died.
Thereupon, the son, King Namkha, became weary of saṃsāra. Looking down from the palace roof, he saw the unceasing cycle of death, birth, aging, and sickness at the four gates. Becoming disillusioned with the kingdom, he said to his noble queen, "I am unhappy; I am falling and going away." She replied, "In that case, ask the non-Buddhist teacher Ajita for a method to cure your illness." He said, "That will not cure my disease. This disease is the disease of the meeting of three people." She said, "If you come to the sublime Dharma, you will be cured; otherwise, you will die." He agreed.
The queen said, "Do not speak thus. At that time, there was a buddha named Ghoṣarājasvara who was turning the wheel of Dharma. For eighty thousand years, I turned the wheel of Dharma for that buddha, generated the mind of awakening, made many aspirations, and performed many offerings. Then, the king abandoned his retinue and came alone to meditate in the forest. He thought, 'I have performed such virtue, yet I have not made a dedication. How should I dedicate it? Shall I dedicate it to becoming Brahmā? Shall I dedicate it to becoming Śakra? Or shall I dedicate it to becoming a śrāvaka or a pratyekabuddha?' While he was thinking this, a rain of flowers fell from the sky, and a voice said, 'Great King, listen! The pure dedication is great awakening. Great King, understand this!' At that moment, he saw and realized all phenomena to be like an illusion, and the path of seeing of the first bhūmi arose. Following that, because it arose solely from primordial wisdom, he attained the path of meditation and became distinguished. Regarding the performance of the welfare of others, it is said that 'the path is shown by means of insight'; this means that through the insight of thorough discernment and the oral instructions, he teaches others. Having cleared away ignorance and gained mastery over all phenomena, he shows the unerring path to those of lesser capacity. Furthermore, in the past, when the Blessed One was in Śrāvastī, in the Jeta Grove, the park of Anāthapiṇḍada, together with a great saṅgha of hundreds of thousands of monks, twelve thousand bodhisattvas, and immeasurable sons of the gods..."
He dwelt together with the eight classes of gods and spirits, and others. At that time, the noble Mañjuśrī Kumārabhūta was seated to the right of the Blessed One. At that time, a son of the gods named Ratnottama thought to himself, "How wonderful it would be if Mañjuśrī were to teach the dharma of the definitive path, free from error." At that moment, the Blessed One, knowing this, requested Mañjuśrī to speak. Mañjuśrī asked, "Can that which is inexpressible be explained?" The Blessed One replied, "Since the inexpressible is understood through expression, explain it." Mañjuśrī asked, "How can that which is inexpressible be explained?" The Blessed One said, "Explain it by taking the utterly pure dharmadhātu as your starting point."
Mañjuśrī said, "If the utterly pure dharmadhātu is the equality of all phenomena, in which affliction and purification are inseparable, will those of inferior intelligence not become terrified and afraid?" The Teacher replied, "Since fear and terror are themselves the path of engagement, teach it." Then the noble Mañjuśrī sat upon a lion throne and said: "Any son of noble family or daughter of noble family [should know that] the equality of all phenomena is the inseparability of saṃsāra and nirvāṇa. Saṃsāra itself is nirvāṇa; nirvāṇa itself is saṃsāra. Why is that? Because the nature of saṃsāra is nirvāṇa, and the very essence of nirvāṇa appears as saṃsāra."
At that time, those with sharp faculties attained the patient acceptance of the non-arising of phenomena. Those of inferior faculties rose up right then and there and said, "If that is so, there is no distinction between having gone forth or not, and no difference between maintaining or not maintaining ethical discipline." Claiming that this dharma is something to be done with, they fled. Then Mañjuśrī emanated a single monk and sat at a crossroads. When he asked that group of śrāvakas where they were coming from, they told the story of how they had become terrified upon hearing Mañjuśrī’s teaching on the inseparability of saṃsāra and nirvāṇa. "Where are you going?" he asked. "I am going to the presence of the noble Mañjuśrī," they replied. "Do not go," he said. "He says all phenomena are equality. If you go there, there will be many faults, as virtue and non-virtue would become the same." Then the emanated monk said, "In that case, stay here. Examine whether these appearances are the appearances of the nature of mind, or whether they are the appearances of inanimate matter." When they examined it, they said, "They are the appearances of the nature of mind." He said, "Well then, does this mind of yours exist outside or inside? Examine where it is—whether in both, or in color, shape, and so forth. Examine where this mind first came from, where it stays now, and where it finally goes. Examine where it is within your own body, from the crown of your head to the soles of your feet." When they each examined it in that way, they said, "We do not find it." He asked, "Well then, is it non-existent?" They said, "It remains as mere clarity." He asked, "In the very essence of that which is not found, does it appear in the form of saṃsāra, nirvāṇa, or both?" They said, "In its essence, it does not appear as any of those."
Then the emanated monk said, "In that case, since Mañjuśrī’s explanation was also intended for such a purpose, is it correct or not?" They replied, "It is most certainly correct," and having said they would go to request it, they departed. When that emanated monk sat upon the lion throne, those śrāvakas bowed their heads in shame. When asked why they were ashamed, they said, "We are ashamed of having fled just now." He replied, "In the equality of all phenomena, there is no shame. Now, listen well!" He then explained the meaning of the unerring path, saying: "The Teacher is the one who shows the excellent path. By showing the unerring path, one’s own welfare is accomplished and the intentions of others are fulfilled. Since there is no grasping once that is the case, all conceptual constructions are abandoned."
"If one asks how a body can arise from non-conceptuality, it arises inexhaustibly. For that, a collection of causes is required: the accumulation of merit and the accumulation of wisdom, which are the ten perfections. The distinction of wisdom and the knowledge of existence and non-existence are the distinctions of the vehicles. To illustrate this with an example: formerly, in a wilderness valley called Añjuda, five bandits went along and became extremely thirsty. At the edge of a pond, the reflection of a great black snake on a tree appeared in the water. Depending on the degree of their intelligence, some people thought it was an actual snake and did not dare to drink. Others said, 'These are just reflections; if you drink, harm will come, but if you apply a poison-mantra, it will help.' Another said, 'If it is a reflection, then drink!' Another said, 'Trample it with your foot and then drink!' "
One wise person said, "Since this is a reflection, there is no need to do anything; leave it just as it is and drink the water," and he drank it. In the same way, this is applied to the distinctions of the vehicles. Regarding the phrase "one who has gathered the two accumulations": formerly, when Mañjuśrī was the king Sunetra, he released a thousand sentient beings who had been imprisoned by the king's decree, giving them their wives, children, and their lands. During the time of King Ajita, he gave his body as a gift. King Ratnacūḍa gave his head as a gift. During the time of King Candraprabha, he gave his eyes. During the time of King Śibi, he gave his five sense faculties as a gift. During the time of Prince Viśvantara, he gave his marrow and blood as a gift. Thus, the Venerable One gathered the two accumulations. All of these were based on yoga or sublime meditative concentration, as indicated by the phrase "always victorious and immovable." Furthermore, formerly on Vulture Peak Mountain, while the Blessed One was teaching the Dharma to an immeasurable retinue, the noble Mañjuśrī arose from meditative concentration and went for a walk. Seeing the elder Śāriputra practicing meditation, he asked, "Are you practicing meditation?" Śāriputra replied, "I am." Mañjuśrī asked, "Are you practicing in order to abandon the afflictions?" Śāriputra replied, "I am." Mañjuśrī then asked, "In which of the three times do you abide while practicing? Do you abide in the five objects? Do you abide in the five sense faculties? Do you abide in the three realms?" He replied, "All of those are equality."
When asked, "What is your meditation regarding the object of meditation and the meditator?" he replied, "I meditate merely by abandoning conceptual thought." [The questioner asked,] "Are conceptual thought and the mind one or different?" [He replied,] "Since there is no difference between conceptual thought and the mind, if one investigates, nothing at all is found." At that time, some who lacked faith were reborn for a moment in the Reviving Hell, and then were reborn in Tuṣita.
What is the meditative concentration of Mañjuśrī? It is the non-apprehension of all phenomena. That non-apprehension is non-conceptualization, non-investigation, and the complete pacification of proliferation. Is it "where is it?" or "is it both?" or "is it neither?" It cannot be asserted as anything at all. It is free from all focal points, without volition, and devoid of mind. As it is said:
"Whatever conceptualizes the unconditioned,
And whatever conceptualizes nirvāṇa,
Both are the activities of Māra,
As the Buddhas have thoroughly explained."
Because of this, everyone attained the state of an Arhat. Therefore, the Venerable One remains as long as saṃsāra exists and is said to possess the supreme yoga. What is the result of that? It is taught as possessing the three bodies, the five bodies, the five primordial wisdoms, the five families, and the five eyes. Regarding the teaching on enlightened activity: it is "the generation of all Buddhas." This means that all Buddhas are born from the nature of phenomena (dharmatā), and because he teaches everything without error, the Buddhas arise from that. Since the Venerable One himself is also born from non-duality, he is the supreme son. Although he performs the welfare of others, he is unstained by faults; because he knows all phenomena to be like an illusion, he does not take up existence.
Now, as for how the benefit of beings is accomplished: from non-duality, the two form bodies (rūpakāya) arise and eliminate cyclic existence. As soon as the peerless body, free from birth and death, appears, it acts for the benefit of beings. The body is like a rainbow, adorned with the major and minor marks; that body arising from emptiness is the essence of the five wisdoms (jñāna). From the wisdom of insight (prajñājñāna) to the wisdom of clear light, the benefit of beings is accomplished by the five wisdoms. For one's own benefit, it is the supreme lord of the two—knowledge and protection; for the benefit of others, it is called "meaning" (artha) because it performs enlightened activities (karma) through secret mantra. The Venerable One dwells with the five wisdoms emanating and reabsorbing as a crown protuberance (uṣṇīṣa) upon his head. The example of the body is like the sky, from which all things arise. As taught above, because he is uniquely distinguished, he gazes with his eyes upon all beings and displays births according to how each disciple is to be tamed; thus, he generates various forms.
The great sages made offerings and offered praise: formerly, when the Teacher, the Lord of Gods, was in the Abode of Mastery (Vaśavartin), many Buddhas and Bodhisattvas were present and were all performing the activity of the Dharma. Since Mañjuśrī did not speak and no one else dared to speak, the sixteen Bodhisattvas each offered praise with sixteen verses beginning: "Source of glory, Mañjuśrī, the glory of all..." The Buddhas of the ten directions also praised him with verses beginning: "With the fine radiance of your own mind..." At that very time, immeasurable gods, goddesses, and others made various offerings. After all had offered praise, they requested many profound points of meaning.
Because he possesses qualities, he is praised; he is the one who possesses the three bodies, speech, and mind, as well as the two types of protection. Because his mind holds the teachings of the Secret Mantra through authentic primordial wisdom, he is the principal one, teaching the Three Jewels and the three vehicles as described above. Thus, he holds the welfare of beings through the lasso of compassion, which is unique; because he does not abandon sentient beings, he is like a lasso, and because he seizes sentient beings, he is like a hook. Because he binds them, he is called the "Great Lasso." This concludes the teaching on the qualities of the crown of the noble Mañjuśrī’s wisdom and primordial wisdom.
Now, in order to subdue those to be trained who possess hatred, the immeasurable hosts of wrathful deities such as Trailokyavijaya and others are taught. What is the body that strikes fear from that mirror-like primordial wisdom? It is the King of Wrathful Deities, the Terrifying Six-Faced One. Possessing six eyes, six arms, and strength, he is the essence of the six perfections, the six recollections, and the six superknowledges. Regarding this: formerly, at the time when the gods and asuras were at war, Mahādeva and his consort were not separated, but the Fire God separated them. The Fire God struck the male organ against his own mouth, and because the Fire God’s son was born from that, he requested a method from the Teacher. He meditated on a maṇḍala of fire and visualized six vases in front of him; having cleansed the seed-syllables from his own body, he poured them into the vases. The six vases became pregnant, and they merged into one, from within which a six-faced being emerged. He is called the Youthful One with Eyes, and he is also called the Youthful Six-Faced One.
His son, known as the powerful and fierce Maheśvara, ruled over all living beings together with his retinue. In order to subdue him, the Venerable One emanated as the wrathful Ṣaṇmukha (Six-Faced One); because he was terrified by this, he is called "Aja" (the Terrifier). Regarding the phrase "the one with a skeleton and bared fangs": the goddess Umā had three sons—Kārttikeya, Bhṛṅgirīti, and Karṇika. Because the mother behaved like a rākṣasī, the father hid them away. Once, Kārttikeya became exceptionally handsome and radiant, and the mother came to look at him. The son fled, but she pursued and caught him. Desiring his flesh, she said, "The father took the bones," and having carved the flesh, she ate it and departed. When the father returned, the son was on the verge of death; he applied the medicinal herb māgadhī, and the son did not die. He became one of extreme martial prowess and boundless hatred. To subdue him, [the Venerable One] manifested as the wrathful "Skeleton with Bared Fangs." Regarding "Hālāhala, the hundred-faced one": formerly, the great worldly gods, the sixteen bodhisattvas, and the eight classes of gods and spirits gathered and consulted. Since there were jewels in the outer ocean, they decided on a method to extract them: they would use Mount Meru as a churning stick and stir [the ocean]. The eight great nāgas served as the churning rope, and the eight great gods pulled. First, many jewels emerged and were used as divine ornaments. Then, the five poisons emerged: the poison of tsen, the poison of precious minerals, the poison of fangs, the poison of sight, and the poison of hearing—the Hālāhala poison. The tsen poison and the mineral poison were set aside.
Fearing that the venom of his fangs might harm sentient beings, King Virūpākṣa drank it. His physical eye was blinded, but because he possessed the eye of wisdom, he looked upon all beings and saw that they would be harmed; thus, he placed the stūpa in his hand. When the poison of sight arose, the Noble Avalokiteśvara drank it; it could not remain in his stomach, so he expelled it from his neck in a stream, and it became the wrathful deity Nīlagrīva who dispels malice. Then, when the Hālāhala poison reached the ears of anyone, they would die; however, the Noble Mañjuśrī emanated a hundred faces and drank it. Having mastered it, he brought benefit to sentient beings.
To show its essential nature, it says: "The Slayer of Yama, King of Obstructors." This refers to a time in the past, when the lifespan was immeasurable, during the era of the Muni. There was a king of obstructors named Vināyaka, who had the form of a beast, a massive belly, and a head pressed against the side of the Iron Mountains, with his feet pressed against the side of Mount Meru, creating obstacles for all living beings. To subdue him, [the Buddha] emanated as the Illusory Great-Bellied One and sat upon him. By pressing down with his weight three times, the [obstructor] could not groan; then, by pressing with a body that had reached the first dhyāna, he was terrified and vowed to be a protector of the Dharma.
What is the cause of the wrathful deity? It is that which arises from the vajra, and thus is so called. Its essence or nature is like space, which from the beginning is unstained. Regarding the description of the brown-black hair bristling upward, the snake ornaments, the wrathful ornaments, and the speech and mind: "From the elephant skin, the roar of 'Ha Ha' resounds" refers to the elephant-hide garment.
His speech is the laughter of "ha ha" and "hi hi," the vajra roar. If one asks, "Is that wrathful deity then merely hatred?" it is not so; his mind does not waver from great bliss. His vajra speech is the sound "hūṃ," which he proclaims. As for his hand symbols, there are immeasurable weapons such as the vajra bow and arrow, the vajra sword, the single-pointed vajra, the five-pointed vajra, and the vajra spear that dispels battle. His eyes are vajra blazing eyes; his hair is vajra; he is the vajra-descending radiance. Regarding the hundred faces mentioned above, they are the eyes and the faces. Even the hairs of his body are vajra. His singular body is the body without birth or death. His skin is also vajra. The five mudrās are also adorned with vajras. His speech proclaims "ha ha"; what does it proclaim? It is the six syllables: Oṃ Yamāntaka Hūṃ, which is the heart-essence of the wrathful deity. Its meaning is as follows: formerly, upon the summit of Mount Meru in the Sudharmā assembly hall of the gods, many buddhas and bodhisattvas gathered. At that time, the god Maheśvara and his consort Umā had twenty-one male and twenty-one female attendants. These included Viṣṇu, the youth Kārtikeya, Brahmā, Indra, the Sun, the Moon, Saturn, Mars, Gaṇeśa, Madhukara, Jayanta, Vaiśravaṇa, Vāyu, Agni, Kubera, Virūḍhaka, Yama, Gaṇapati, Varuṇa, and Bhṛṅgirīti.
The Īśvaras who bring joy are the male retinue. The females are twenty-one: Umā, Vajrarājñī, Ṣaḍī, Brahmāṇī, Indrāṇī, Kiṃnarī, Rohiṇī, Śvāsadhāriṇī, Janmāhāriṇī, Māriṇī, Gambhīrā, Gāminī, Nandā, Śāntī, Vāyavī, Agnī, Kūberī, Vārāhī, Cāmuṇḍī, Mahānāsā, Varuṇī, and the others.
Furthermore, there are the eight classes of gods and demons (devāsura), the twelve Mātṛkās such as Brahmāṇī, the seven Mātṛkās such as Vighnāvatī, the five Yakṣas such as Caṇḍa, the ten Rākṣasīs such as Hāriṇī, and the two females such as Lambā. Not only that, but in their vicinity are the twelve Mātṛkās, the hosts of the wicked, the hosts of the Ḍākinīs, the hosts of the mistresses of epidemics, and the hosts of the three lower realms. Residing in the palace called the Nine Stacked Skulls at the northeast corner of Mount Meru, they all assemble on special lunar dates to kill many sentient beings and perform fire offerings. They send down hail upon the crops and inflict many diseases upon humans and livestock. They create obstacles for those who practice virtue, circle around the summit of Mount Meru, and swallow the ocean in a single gulp. Such is the nature of that Raudra of great hatred.
At that time, the Buddhas gathered and made this request to the noble Mañjuśrī:
"Although enlightenment is achieved through peaceful means,
In order to subdue those who are fierce,
To attain perfect awakening..."
"Please generate the fierce self-awareness!" they requested. In response, he said: "These sentient beings, who are to attain perfect enlightenment, are not yet suitable vessels; their afflictions blaze like fire. They are not vessels to be tamed by me." To this, they replied: "You are the heart-son of the Buddhas of the three times, the great sovereign. You are the hero who tames the malevolent; please generate the fierce self-awareness."
Upon this request, the Venerable One himself became the blazing essence, the Frowning One, with knitted brows and bared fangs, his mouth wide open. His faces, hand-symbols, and body colors became manifold. The Tathāgatas said, "We do not know him." Then the Buddhas said, "Subdue these wicked ones, such as Maheśvara and the rest." Then, according to the ritual manual, with sounds such as "Ha Ha," he emanated and summoned the wrathful deities one by one from the twenty-eight abodes. Some emerged from their houses; others went to the very doors of the Blessed One’s palace, and many such things occurred.
Then, from his heart, he brought forth the wrathful deity blazing like fire and sent him to summon them. Mahādeva and his consort were bound with a lasso, and Maheśvara was placed beneath the right foot of Yamāntaka, while the goddess Umā was placed beneath his left foot, lying on her back. There, the entire retinue let out many cries of distress. All the fierce ones of the world then inflicted various harms upon the Blessed One, but he brought down a rain of swords from the sky, and they all gathered together in great terror.
The male close retinues were placed beneath the feet of the wrathful deities of the retinue. There, they were terrified and cried out, "Āyuḥ!" Having been revived, they experienced a particularly sublime bliss from the touch of the wrathful deities' feet. Thus, the Great God said: "Ema! The unsurpassed buddha-wisdom of all buddhas, having pressed down with the soles of your feet, has established me in nirvāṇa." Having said this, the Great God and his consort were bound by the samaya, taught to take refuge in the Three Jewels, and pledged to be protectors of the Dharma. Then, the hosts of malevolent beings were subdued by the wrathful deities with the sound of "Ha Ha," the hosts of ḍākinīs were subdued with "Hi Hi," and the denizens of the lower realms were subdued with the vajra laughter. Bound by the samaya and vows, they said, "Since we have no share of food, we shall die." They pledged to provide practitioners with torma and maṇḍala offerings, and to consume the warm heart-blood of those who violate the samaya or destroy the teachings. From the explanation of the Venerable One's qualities, it is said that one hundred and fifty-five worldly deities and twenty-five others all made such pledges there. If one asks who performed such a miraculous manifestation, it was Mañjughoṣa himself. At that time, the sounds of "Ha Ha," "Hi Hi," and the fierce "Hūṃ" were offered; just as it was performed atop Mount Meru, it pervaded the three realms simultaneously. Not only that, but throughout all world systems as far as space extends, he simultaneously performed miraculous manifestations and the fierce sound of "Hūṃ."
Therefore, he is called "the Venerable Mañjuśrī, the supreme among those endowed with speech." Long ago, in the eastern realm of Sukhāvatī, while the Buddha Prabhāketu was teaching the Dharma to a vast assembly, the Bodhisattva Mañjuśrī was followed by many hundreds of thousands of bodhisattvas and numerous sons of the gods. Mañjuśrī filled the trichiliocosm with a radiant sound that terrified the Māras, causing the śrāvakas in that Buddha’s retinue to fall over as if swept away by a whirlwind. When they asked the Buddha about this, he said, "This is the sound of Mañjuśrī terrifying the Māras." They then said, "Let us go see him," and requested the Dharma. Thus, he is also "the supreme among those endowed with speech."
Some say that regarding the occasion of the "skeleton with bared fangs": Long ago, a man went to the shore of the ocean and was pursued by a black woman. He stopped there and found a human jawbone, which he took in his hand. At the mere touch of it, the woman fled with a terrible cry. He pursued her and she fled into a cave. Upon entering, he found five hundred rākṣasīs' sons there. Terrified, they asked, "Now, what are you saying?" He asked, "Why are you so afraid?" They replied, "In your hand is a human bone that holds many knives." The man said, "Even if you do not harm me, from now on do not kill humans." Then he asked a sage endowed with clairvoyance, who said, "This is the jawbone of a man who previously recited the Mañjuśrī [mantra]. Make this your object of worship and recite the Mañjuśrī [sādhana]; you will attain siddhi." He did so and attained it. Furthermore, it is appropriate to meditate on this Mañjuśrī.
Regarding the one with bared fangs: Formerly, there was a stout man in a certain region where seven ḍākinīs resided. One of them sent a message, saying, "Tomorrow night it is your turn to be eaten; we shall come." Having said this, she departed. The man fled up into a valley, thinking to hide in a cave. When he arrived, he saw a skull with teeth bared sitting there, and he took it onto his lap. The ḍākinīs caught up with him, and upon seeing the skull, he cowered, collapsed, and fled. They pursued him, saying, "Now listen to what we say!" When he asked, "Why are you running?" they replied, "In the gaps between the teeth of this skull, there are many wrathful deities with gaping mouths!" Thereupon, the seven ḍākinīs became his companions. When he questioned a sage possessing clairvoyance, he said, "This is the head of one who meditated on Mañjuśrī and attained buddhahood after casting off the aggregates. Practice this, and you will see the face of Mañjuśrī." This is the ancient account. This concludes the teaching on the qualities of the Noble Wrathful Mañjuśrī who cuts through suffering.
Now, as for the venerable Mañjuśrī himself manifesting as the body of Sharp Mañjuśrī—the wisdom of individual discernment—in order to subdue disciples possessed of desire, the distinctions of his body, speech, mind, qualities, and activities are taught by the passage beginning with "Perfectly selfless" and ending with "blazing light." In that regard, what is the essence of individual discernment? It is the suchness that is empty of the two kinds of true self, a non-conceptual cognition, naturally luminous and free from adventitious stains. How is such a state shown to others? It is taught by the passage beginning with "emptiness" and ending with "the one who has passed beyond sorrow."
Long ago, when the venerable Mañjuśrī was residing in the radiant palace of the king, the bodhisattvas Subhāṣita and others came to request the essence of the profound and vast Dharma of emptiness. They searched everywhere in all directions until they were exhausted and despondent, yet they did not see him. When they petitioned the Teacher Śākyamuni, he spoke extensively of the venerable one’s qualities and said, “You all should prostrate to the venerable one and offer prayers; then his blessings will arise.”
Thereupon, the bodhisattva Subhāṣita instructed his companions accordingly, and when they all did so, they still did not see him. They petitioned Śākyamuni again, who said, “Rest all phenomena in equanimity.” Subhāṣita then said, “Rest your minds in the equanimity of all things and you will see his qualities.” When they did so, on the morning of the seventh day, they saw the venerable one sitting upon a lotus, his body like a polished golden door-bolt. As soon as they saw him, rays of light issued from his body, filling all the world systems. While he remained there, displaying the twelve deeds and the individual liberations of the buddhas, bodhisattvas, śrāvakas, pratyekabuddhas, and others, a rain of flowers and other offerings fell from the sky.
At that time, the profound and vast Dharma was sounded without partiality throughout the ten directions; the gaṇḍī and the Dharma drum were beaten, and all were established in liberation. Thus it is said: “You, O Venerable One, are the non-abiding nirvāṇa.” If one asks what his body is like: from the formless dharmakāya, he appears as the saṃbhogakāya, a beautiful form adorned with the major and minor marks.
Because the nirmāṇakāya manifests in any way whatsoever, it is called "the glory appearing from the formless." If one asks, "Is there then no apprehension?" it is said: "The bearer of all forms without exception." The Venerable One knew the mind to be like an illusion, knew the world to be like a dream, knew aspirations and the Buddha to be like an optical illusion, knew all phenomena to be like emanations, knew all words to be like echoes, perceived all birth and death as a mechanical device, and perceived all appearance and existence as a city of gandharvas. Having realized this, he cannot be harmed by anything; thus, he is "unassailable and renowned as great."
Formerly, when the Venerable One sat beneath the Bodhi tree, the wicked Māra sent many terrifying things into the sky, such as thunderbolts, and some hurled mountains, spears, śaktis, and various other weapons. Light rays issued from the Venerable One’s pores and struck the māras, causing them to faint and fall to the ground. When they sought refuge, he established them all in liberation. Therefore, because he dwells on the exceedingly high noble path and is the pinnacle of the flourishing of the sublime Dharma, he is the "crest jewel."
If one asks, "What is the actual body that performs the benefit of beings?" it is "the beauty in the three worlds," meaning he manifests in any way to inspire awe through both youthful and aged forms. "Charming, he is beautiful in the three worlds." Formerly, in the southern land of Malla, there was a sinful king named Śrīdatta who committed the five crimes of immediate retribution and could not be subdued by anyone.
In that regard, there was a beautiful girl who could not find a suitable husband. When the Jetsün, whose form one could never tire of beholding, went to her side, the girl saw him and gazed at the Jetsün without blinking. The Jetsün asked, "What are you looking at?" She replied, "I hope to have you as my husband." The Jetsün said, "Girl, if you are not under the control of another, I do not want you." She said, "Since there is no husband suitable to be my husband, I have no master." He asked, "In that case, will you listen to these words I speak?" She replied, "I will listen to whatever you say." He then said, "Well then, girl, will your father, King Pawjin, be able to take the vows in my presence tomorrow morning?" She said, "I will submit a request to my father," and she did so, but he did not grant permission. When the girl threatened to commit suicide, her father granted it, and he then established his father in the sublime Dharma. The Jetsün manifested as a certain kind of man and remained with the girl, and three sons were born; she did not become a Buddha. Some appear to apply this to the section on "knowing the time and knowing the faculties of sentient beings." If one asks how he acted for the benefit of beings, it is shown by the phrase "knowing the world well, the pacifier." By the phrase "samsara and nirvana are like an illusion," what fault could not frighten him? He benefits all beings and, through inexhaustible means, opens the egg-like wisdom of ignorance, thereby abandoning all afflictions.
In this regard, in the past, in the palace called Ratnapradīpa belonging to the king named Śubha, there lived a universal monarch named Sarvadharmanirghoṣacchatramaṇḍalanirghoṣasvara. He had ten thousand queens, seven thousand sons, and five hundred ministers. All of them ate uncultivated crops, and all of them practiced the sublime Dharma exclusively. At that time, when the intermediate eon was nearly exhausted and the era of the five degenerations had arrived, the ten non-virtuous actions emerged and sentient beings were afflicted by various misfortunes. Hunger, thirst, cold, and mutual slaughter occurred, so that everyone cried out in lamentation and wailed, gathering before the king. They said, "Great King, we have no protector, no refuge, and no ally; we beg you for a protector, a refuge, and an ally." When the king looked out from the top of the palace, he was moved by intense compassion and wept. Returning inside, he generated the ten minds of compassion and went to the outer gate. He had the great drum beaten and called for everyone to assemble, and then he bestowed vast gifts upon whatever they desired. Finally, he gave away his children, his wife, and his kingdom. Then, having given away his head, his limbs, his flesh, his blood, and so forth, he finally attained manifest, perfect enlightenment and crossed to the far shore of the mire of saṃsāra. Because the crown of his head was adorned with the five families of Victors as the signs of the five wisdoms, it is said: "Wearing the diadem of the empowerment of wisdom, he bears the ornaments of the perfect Buddha."
Having pacified the three types of suffering, such as that of conditioned formations, one attains the three vehicles of the infinite path of cessation, which is the antidote that dispels them. Thus, having abandoned all obscurations, such as the afflictions, one abides impartially like space. Therefore, having transcended all stains of the afflictions, one realizes the three times as indivisible. Consequently, because it is the greatest among all qualities, one attains the supreme qualities. That body transcends the physical bodies of any class of beings; it is a body like a rainbow, free from birth and death. Regarding the phrase "abiding perfectly on the path of space": although in the ultimate sense all phenomena are realized to be like space, conventionally, when the merchant’s son came to seek Mañjuśrī, he saw him sitting cross-legged atop many lotus stalks in the sky, surrounded by many gods and goddesses who were prostrating and making offerings, and he requested instructions. The "great wish-fulfilling jewel" fulfills the intentions of sentient beings, and "great" refers to mastery over perfect enlightenment. It is the supreme among the seven precious jewels of impartial compassion. "The great, flourishing wish-fulfilling tree": in a previous eon, when a famine occurred and everyone was on the verge of death, the Venerable One emanated a single great, flourishing wish-fulfilling tree at the center of that great earth and satisfied all sentient beings with whatever they desired for a thousand years. "The excellent vase that accomplishes all aims": in a previous eon, there came a time when the very name of rain was unheard of for sentient beings.
At that time, a period occurred when there was no grain and even no water to drink. The Venerable One, moved by great compassion, went to the upper reaches of that region, where a vase-shaped form appeared at the base of a rock. When everyone looked, it grew larger and larger until it became equal to the expanse of space. From its mouth, sides, and base, a mass of water emerged, and finally, all food and clothing appeared. Thus, the Venerable One benefits all and is affectionate; he knows the noble and base lineages, knows the time for training, and possesses the knowledge of the time for gathering. He knows the time and knows the faculties of sentient beings. Furthermore, he is skilled in training through the three vehicles. For example, in the past, at the Jetavana monastery of Anāthapiṇḍada, many buddhas and bodhisattvas of the three times gathered and engaged in a Dharma discussion.
The śrāvakas residing there could not fathom its depths. At that time, the noble Mañjuśrī, while staying in an immeasurable celestial mansion, was traveling toward the south together with an immeasurable retinue including Vajrapāṇi and others, as well as the eight classes of gods and spirits. When the venerable Śāriputra and about sixty other śrāvakas saw him, they followed after him. On the way, Śāriputra spoke extensively to the monks about the qualities of Mañjuśrī, and through that, their obscurations were thinned. Then, as they were returning, they met Mañjuśrī on the road. Śāriputra said to the Venerable One, "These monks wish to see you." Thereupon, the Venerable One looked at them with the gaze of an elephant. When the monks requested instructions, he said:
The Venerable One taught ten dharmas of never becoming weary: never becoming weary of making offerings to the buddhas, seeking the Dharma, generating the mind of enlightenment, the ten perfections, accomplishing meditative concentrations, transmitting what has been heard from one to another, purifying buddha-fields, ripening sentient beings, meditating on the deities, and accomplishing the powers of a buddha and so forth. Having established the monks in perfect enlightenment, he taught ten million billion sūtras in common at the city of Sukhāvatī, which was adorned with various great forests, in the sūtra titled The Manifestation of the Way of the Dharmadhātu. At that time, the nāgas of the ocean heard the Dharma and obtained the bodies of gods and humans. At that time, throughout all world systems, the three vehicles appeared for the sake of training beings. At that time, all the people of Sukhāvatī, including the merchant Sudhana and others, prostrated to and circumambulated the Venerable One and sat down. Looking especially at the merchant’s son Sudhana, the Venerable One taught him non-dual wisdom. As for what qualities such a Venerable One possesses: he is the auspicious one who knows the Dharma through knowing qualities. He is the source of the eight auspicious substances. Among all that is auspicious, the Venerable One is the most auspicious. Regarding the statement, "From fame, he is worthy of refuge":
Long ago, when the venerable one was the prince named Viśvantara, he was staying on the bank of a great river. Seeing many living beings unable to cross, the venerable one, while remaining on the riverbank, emanated many forms of himself. These forms grasped one another to form a bridge, and by this means, he rescued them all and gave them relief. When all those present there offered him a reward, the venerable one said, "There is no need to repay me; instead, hold fast to these instructions of mine." He then gave a feast of Dharma, the first teaching of which was: never abandon the bodhicitta. The second was: never be satiated with hearing the teachings and practicing them correctly. The third was: abandoning non-virtue, striving in virtue, and being skilled in dedication. The fourth was: pure ethical discipline, pure view, pure mind, and pure insight. The fifth was: entering into awakening, speaking the truth, being without guile, being without envy, and having an even mind toward all. The sixth was: relying on a spiritual teacher, avoiding negative companions, not misrepresenting the Dharma, dwelling in solitude, not abandoning loving-kindness, and having great compassion for sentient beings. The seventh was: seeking calm abiding, seeking special insight, knowing the arts and crafts, knowing dependent origination, accomplishing one's purpose, seeking the path, and being free from laziness. The eighth was: being workable, examining sensations, observing phenomena, abandoning arisen non-virtue, not producing unarisen non-virtue, increasing arisen virtue, and producing unarisen virtue. The ninth was: the three examinations of the three times, examining the signless, not clinging to time, and having patience for the profound Dharma.
One does not abandon emptiness, meditates on the four immeasurables, and acts according to one's intention. The tenth consists of ten points: conviction in selflessness, the absence of a life-force, and the absence of a person; perceiving birth as poison; perceiving the aggregates as executioners; perceiving the elements as venomous snakes; perceiving the sense bases as an empty village; perceiving the realms of existence as the moon in water; and perceiving nirvāṇa as dry land. Such a venerable one is a worthy object of honor and so forth, and is thus fit to be a refuge. Why is he fit? Because he dispels the enemies of the world. This is also found in the section on benefits, where the Venerable One previously averted each of the following: lions, elephants, fire, snakes, thieves, kings, and various harms. If one asks how he dispels fear, it is by manifesting in any form whatsoever, from the passage beginning with "the topknot" up to "the Brahmin who knows Brahmā." This refers to everyone from the non-Buddhist outsiders, including the gandharvas, renunciants, those with the qualities of purification, Brahmins, the Vedas, and those reciting the hymns of the god Brahmā, up to the Omniscient One who has attained Brahmā. What is his essence? It is taught by: "The body of complete liberation, the subduer of all who are free from attachment." This refers to the non-abiding nirvāṇa, rather than the nirvāṇa of the śrāvakas. Being free from attachment and free from all conceptualization of pleasure and pain, he has transcended the body of the form realm. What is the actual definition of his body? This is shown in two ways.
Regarding the profound perspective, it is taught by the phrase "unconquerable and awakened self." Because the dharmakāya cannot be overcome by conceptual thought, it is without example. Because it is non-conceptual, it lacks the conditions for being manifest. Because it is faultless, it is unchanging and abides pervasively; it is unstained by the impurities that are difficult to realize. Since it is without even a speck of defect, it is "awakened" because it is far more awakened than the śrāvakas, pratyekabuddhas, and bodhisattvas; thus, it is the "awakened self." This is applied to the kāya itself.
"Having known all through the wisdom of omniscience, it performs the activities of the buddhas of the three times" teaches that through knowing the full extent and the mode of existence, it transcends subject and object. Being non-dual and non-conceptual, it is spontaneously present; as it is the activity of all the buddhas of the three times, it performs that work. Its dharmatā, its very nature of mind, is the buddha. This is taught by the phrase "having awakened, he is the tathāgata." If one searches for this awareness, the bodhicitta, in the beginning, middle, and end, it is not found; yet it appears as the manifold. Since it does not waver from emptiness even while appearing, it is like the moon in water. As it is said, "The single eye of wisdom is stainless," this "single eye of wisdom" means: at the time of meditation, it is the stainless luminosity; at the time of the view, it is awareness, unconditioned and free from increase or decrease; and at the time of conduct, it is the conduct of the great meditative equipoise, the inseparability of appearance and emptiness. The result is the attainment of the five kāyas. Through such realization, one is the tathāgata who possesses the body of wisdom.
If one asks how he teaches the Dharma, it is taught by the phrase "unimpeded by words," referring to the Venerable Lion of Speech.
Furthermore, in the past, when the Venerable One was residing at the Bodhimaṇḍa Monastery in the city of Magadha, he sat upon a lion throne and a lotus seat, teaching the Dharma of definitive meaning to inexpressible billions of bodhisattvas; this is because he is without fear before anyone. Because such a Venerable One possesses impartial compassion and a body and radiance that are exceptionally sublime, he is called "Beautiful to Behold from All Sides." As for where he originates, he emerges from the glorious knot at his heart.
Regarding the phrase, "The one who holds a blazing light in his hand," this refers to the Venerable One’s hand. Formerly, the merchant’s son Sudhana requested the Dharma. After receiving prophecies from many spiritual friends, he finally requested pith instructions from Maitreya and Mañjuśrī. When he reached the city of Saumanasya, Mañjuśrī extended his golden-colored hand from a distance of eighty leagues to the merchant’s son and placed it upon Sudhana’s crown. From that hand, light rays radiated forth, establishing all beings in bliss and providing him with instructions.
Regarding the phrase, "The supreme chief of physicians," and "The unsurpassed remover of pain," this means the Venerable One removes the diseases of all sentient beings. Formerly, in the city of Vaiśālī, a disease called dropsy broke out, and everyone was on the verge of death. Since no physician could help them, the Venerable One emanated as a minister-physician and pacified all the diseases.
Regarding the phrase, "The tree of all medicines without exception, the great enemy of every ailment," this refers to a time in the past when an eon of disease occurred and all sentient beings were crushed.
The Venerable One emanated as a rohita fish, and whoever ate its flesh was freed from disease. Thus, the Venerable One, the antidote to all the diseases of the afflictions, is the most supreme in the three worlds. Regarding the phrase "The glorious one who possesses the maṇḍala of the constellations": formerly, at the time of subduing the god Maheśvara, all of his retinue and subordinates were bound as servants and sworn as Dharma protectors and guardians. The eight great planets and twenty-eight constellations then consulted together, and the planet Viṣṇu said, "We must not obey his commands." They replied, "We shall oppose the Hūṃkāra." The twenty-eight constellations said, "Since we are women, can we really manage this?" The eight great planets did not listen, and so they sent down lightning and hail from the sky. The Venerable One meditated above the planets and constellations a maṇḍala in which Vajrabhairava sat in the center surrounded by the eight planets, and on the veranda, the twenty-eight constellations were arranged in groups of seven, a sight one could never tire of beholding. Having meditated thus, the planets and constellations were terrified, offered their life-essence mantras, made vows, and were placed within the maṇḍala. Therefore, it is said: "The glorious one who possesses the maṇḍala of the constellations."
Furthermore, regarding the phrase "Throughout the ten directions to the ends of space, he firmly plants the victory banner of Dharma": formerly, in the great city called Harivarṣa, while the Venerable Mañjuśrī was teaching all the Mahāyāna Dharma to a retinue of ten thousand bodhisattvas, light rays radiated from the soles of his feet and taught the Dharma to the beings in the hells.
Likewise, from his knees he establishes the Dharma victory banner for the hungry ghosts; from his navel, for the animals; from his ribs, for the Lord of Death (Yama); from the palms of his hands, for humans; from the space between his eyebrows, for the asuras; from his back, for the śrāvakas; from his mouth, for the pratyekabuddhas; from the hair-treasure between his brows, for the bodhisattvas; and from the crown of his head, for the buddhas. Some apply this to the holding of various emanation wheels.
Regarding the "properly establishing the Dharma victory banner": from the Venerable One’s feet, he emanates the bodhisattva Ālokakośagarbha and teaches the Dharma in the downward direction. From his calves, he emanates the bodhisattva Guhyakośa and teaches the Dharma in the eastern direction. From his knees, he emanates the bodhisattva Śrīkośa and teaches. From his hips, he emanates the bodhisattva Gambhīrameghasvarakośa. From his navel, he emanates the bodhisattva Vajrābhedyacūḍakośa. From his heart, he emanates the bodhisattva Tejodharmakośa. From his shoulders, he emanates the bodhisattva Yaśaḥprabhākośa. From his mouth, he emanates the bodhisattva Merukampakośa. From the space between his brows, he emanates the bodhisattva Samantāvalokitejakośa. From his head, he emanates the bodhisattva Anabhibhūkośa, and teaches in the world systems of the upward direction.
Because he is like the sun, impartial toward the six classes of beings, he is a single wide parasol for all who wander. He is filled with the immeasurable maṇḍala of love and compassion. If beings are not tamed by peaceful means, he tames them by manifesting as Padmanarteśvara, performing the welfare of all through emanations with a thousand faces, a thousand arms, and a thousand eyes; thus, he is Padmanarteśvara.
Because he fulfills all needs and desires like a jewel and is impartial like the sun, he is the Great Pervasive Lord, the Precious Parasol. He possesses the great majesty of a Buddha and emanates transformations. "Holding the Buddha-body" means that all are born within non-dual wisdom. "Yoga" is the non-duality of method and insight. "The single teaching of all" refers to the single object. "Compassion from the Vajra family" shows that the Venerable One is the nature of the five fathers and five mothers. In the ultimate sense, the Venerable One is the very mind of all Buddhas. Because his body surpasses the bodies of all Buddhas of the three times, his body is great. Because he has become the lion among all speakers, his speech is authentic. "Vajra Sun, Great Illumination" is, for example, like the rising sun: although it rises sequentially from higher and higher peaks, the sun itself has no high or low. Likewise, although the Venerable One’s compassion appears according to the quality of the vessels—appearing as better or worse—the Venerable One himself is without conceptual thought. "Vajra Moon, Stainless Light": for example, the moon has four qualities: it outshines the stars, it demonstrates waxing and waning, it appears in clear water, and it is directly visible to all, yet the moon itself is without conceptual thought. Likewise, the Venerable One’s body is like the moon: it outshines those from the stage of training downward; it demonstrates long or short lifespans to those to be trained; it demonstrates waxing and waning; it appears as a reflection to those with devotion; and it is meditated upon by each according to their own devotion. The Venerable One is without those conceptual thoughts.
Regarding "those free from attachment and so forth, and those with great attachment": if all those to be trained are condensed, they consist of individuals who are either free from attachment or possessed of attachment, according to their suchness. By emanating various colors from the body of the Venerable One, the victory banner of the Dharma is raised. When the Venerable One sat beneath the Bodhi tree, he emanated various lights and, assuming the vajra posture, taught the Dharma to the six classes of beings.
"Glorious Buddha, born from a lotus": formerly, in the royal palace called Ratnapradīpa, there was a king named Śrīcūḍa who was a universal monarch. He was born miraculously from a lotus stalk, adorned with the major and minor marks. He possessed ten million queens, a thousand sons, and ten million ministers, all of whom practiced exclusively the white Dharma. At that time, the moment had arrived to train those sentient beings who were difficult to subdue. At that time, through inconceivable miraculous displays, the Venerable One taught the treasury of wisdom called "Proclaiming the Wheel of Dharma of All Buddhas in Every Instant."
"Holding the treasury of omniscient wisdom": when the merchant’s son arrived, he saw that in the first of ten successive chambers of a particularly sublime house, everyone was being satisfied with food and drink. In the second, everyone was satisfied with various garments. In the third, with ornaments and finery. In the fourth, the precious queen prepared the requisites for the assembly. In the fifth, bodhisattvas dwelling on the levels benefited wandering beings.
In the sixth, one sees bodhisattvas benefiting beings through the Perfection of Wisdom. In the seventh, one sees bodhisattvas cultivating the patience that perceives all phenomena as being like echoes. In the eighth, one sees bodhisattvas teaching mantra in the guise of universal monarchs. In the ninth, one sees bodhisattvas hindered by only one birth, acting for the benefit of wandering beings. In the tenth story, one sees the perfectly enlightened Buddhas acting for the benefit of beings through the twelve deeds. At that very moment, the path of seeing arises, as it is said: "Holding the treasury of omniscient wisdom."
Regarding the passage from "The King who holds various magical illusions" to "Vajradharma": formerly, the bodhisattva Durdharṣa came to request instructions from the noble Mañjuśrī. While Mañjuśrī was dwelling in meditative absorption in a palace, sitting with his body straight and practicing meditation without the movement of breath, he emitted from each and every pore of his body an immeasurable multitude of inconceivable, multicolored emanations. From the soles of his feet, he emanated merchants and others, satisfying everyone with many kinds of food. From his two knees, he emanated the kṣatriya caste and others. From his navel, he emanated many sages, brahmins, and those with topknots. From his ribs, he emanated many nāgas and others. From his heart, he emanated many gods and asuras. From his back, he emanated many śrāvakas and pratyekabuddhas. From his shoulders, he emanated many yakṣas. From his forehead, he emanated many kinnaras. From his mouth, he emanated many universal monarchs.
From his eyes, he emanates many suns and moons; from his forehead, he emanates hosts of Brahmās; from the crown of his head, he emanates many buddhas of the three times. At that time, seeing as many emanations even from his pores, the path of seeing arises in that very moment. Thus, he is the holder of the great secret mantras and vidyā-mantras. He displays the forms or signs of hand implements such as the sharp vajra and the sword. His non-dual mental realization is Jinajik. The non-dual vajra intelligence is the wisdom-awareness that perfects the ten perfections and the ten grounds. The meaning is the mirror of the mind, the wisdom of pure selflessness. The definition of the tantra is the Great Diligence, the Net of Magical Illusion; it is the root of all vehicles within all tantras. The Vajra Seat is the seat of the five families, which is also called the crossed vajra. Regarding this, in the past, while the Venerable One was residing in the realm of Paranirmita-vaśavartin, he performed many miraculous displays of buddhas and bodhisattvas. From the crown of the Venerable One’s head, he emanated the maṇḍala of Mahāyoga; from the space between his eyebrows, he emanated the host of deities of Yoga Tantra; from his mouth and navel, he emanated many hosts of maṇḍala deities; and from his secret place, he emanated the śrāvakas and so forth. In the ultimate sense, he holds the appearance of that very supreme emptiness. Therefore, because he realizes that very birth as various births, the Venerable One is the holder of the Dharmakāya.
As for how it is maintained: all phenomena are seen as if an āmalaka fruit were placed in the palm of the hand through great wisdom. Having abandoned the afflictions to be eliminated through seeing and meditation, the [karmic] emergence is cleared away. From that time on, one is unmoved by any conceptualization and directly realizes the clarity of perfect enlightenment. By directly realizing self-awareness in all buddha-fields, great primordial wisdom (jñāna) flourishes. This is the teaching on the qualities of the Sharp Mañjuśrī.
Now, in order to discipline disciples who possess avarice, that very wisdom of equality is manifested in the form of Mañjuśrī Vāgīśvara. The phrase "Having accomplished the desired aim, the precious jewel crest" teaches the body, speech, mind, qualities, and activities. What is the essence of the wisdom of equality? It is that which accomplishes the desired aims of all sentient beings. The phrase "Crushing the haughty ones from the lower realms" teaches the enlightened activity. In this regard, in the past, a prince named Lekjin Kyö (Sudatta) was born in the Avīci hell due to the ripening of having committed the five crimes of immediate retribution. There, the venerable Mañjuśrī emanated as the bodhisattva Lekjin and manifested the maṇḍala for purifying the lower realms; he extracted [the prince] from the six classes of beings and ultimately brought him to buddhahood. The phrase "The intelligent one, from the peak, suppresses" teaches the enlightened activity for disciplining the haughty.
In this regard, at the time when the gods and asuras were at war, there was an asura lord named Rāhu, whose body measured sixty-eight thousand yojanas. Half of his body remained within the ocean, while from the waist upward he touched the Heaven of Controlling Others' Emanations (Paranirmita-vaśavartin), and he encircled Mount Meru with his head and swallowed the ocean in a single gulp. Having defeated all the gods, his hatred reached its peak. In order to subdue him, the Venerable One manifested his body according to the scriptures and tamed him.
If one asks, "Does it actually exist in that way?" in the ultimate sense, it is one, the meaning of the non-dual dharma. If one realizes it thus, there is no fear, as there is nothing to be intimidated by. Because the Venerable One has become the non-dual assembly of the five primordial wisdoms, he possesses the continuum of pure cognition. When the Venerable One delights in the two—appearance and emptiness—it is taught by the phrase "the mind of dharma from the actual reality." If one asks, "Is it not unnecessary?" it is taught by the phrase "the great one from existence."
What is his actual body? It is taught by the phrase "white clouds... endowed with ornaments." Regarding this, formerly in Rājagṛha, while the Teacher was teaching the dharma to an immeasurable retinue, there was a courtesan’s daughter named Suvarṇottamāmitābha, who possessed all excellent qualities. Wherever she went, all the people gathered. That girl sought the son of a merchant named Bhayadatta as a companion, and together with a large retinue, they went to a pleasure grove. At that time, Mañjuśrī arose from meditative absorption and came outside; seeing the girl’s marks, he—
Knowing that the time had come to subdue her, he manifested a body such as a white cloud. The radiance of his body eclipsed even the sun and moon, and as he appeared before the girl, the merchant’s son and daughter themselves were rendered dim. She thought, "What use is the merchant’s son? I shall alight from the chariot and take this extraordinary man as my husband, and I will even beg for his clothes." At the moment such an evil thought arose, the Four Great Kings emanated in human form and said, "Girl, do not give rise to such evil thoughts. This person does not seek after sensual desires." The girl asked, "Who are you? What is your name?" They replied, "This is the noble Mañjuśrī." She asked, "What is the meaning of the name Mañjuśrī?" They replied, "Because he is free from the sting of faults in anyone, he is called Mañjuśrī." The girl thought, "In that case, even if I beg for these clothes, he will give them back." When she begged for them, he said, "If you are able to enter into perfect awakening, I shall give them." She asked, "What is the meaning of awakening?" In response, he said, "It is non-dual wisdom, emptiness, free from all conceptual elaborations." At this, the girl attained the stage of "heat." Then, the girl alighted from the chariot, offered praises, prostrations, and circumambulations to the Venerable One, and requested to be ordained. He said, "Girl, do not be ordained. Mount the chariot and go to the dense forest. Go into the presence of Abhayadatta and give away your body."
There, the girl mounted a chariot and went to a pleasure grove, where she engaged in many joyful games with the merchant’s son. At that time, Mañjuśrī satisfied an immeasurable retinue with the sublime Dharma. Then, the girl manifested the appearance of illness and rested her head in the merchant’s son’s lap. Thereupon, her entire body became withered, putrid, and foul-smelling. The merchant’s son was overcome with great grief. Terrified, the merchant’s son thought of abandoning her and fleeing, fearing that King Ajātaśatru would come to punish him. As he and his entire retinue wailed in lamentation, the goddess of the tree, inspired by the blessing of the Venerable One, uttered these verses:
"The entire world is not real;
Just as it is seen, it is like an illusion.
Just as the boy perceives it,
So is the nature of all phenomena.
This is the characteristic of impermanence."
When these and other words resounded, the merchant’s son understood that all phenomena are like an illusion. He cast away the corpse and went to the forest to meditate. There he met the Venerable One, who gave him instructions, and the boy attained the fruit of an arhat. The shaking of a hundred world-systems signifies that the Venerable One himself acts for the benefit of beings, applying this from the first to the tenth bhūmi. Furthermore, it refers to the four bases of miraculous power, the fourteen recollections, the seven branches, the forty unmixed qualities, the eightfold noble path, and thus the knowledge of the authentic path. The manner in which he acts for the benefit of beings is expressed by the phrase "snatching away from sentient beings."
Regarding how the Venerable One acts for the benefit of sentient beings, it is said: "for all sentient beings." How he captivates the minds of sentient beings is shown by the phrase "captivating the minds of sentient beings." Long ago, in the Stainless Eon, King Vidyuddatta had an exceptionally beautiful daughter. While she was lying on the roof with her attendants looking at the stars in the sky, she saw the Venerable One passing by, surrounded by a retinue of a thousand Vajradharas. Seeing the sky filled with light rays, the light struck the girl and she experienced bliss. Thereupon, the girl rose, joined her palms, prostrated, and offered prayers; the Venerable One then appeared in the sky before her and taught her the Dharma. At that time, sixty thousand living beings had gathered; some were liberated by seeing his body, some by hearing his speech, some by touching him, some by the light rays, some by kissing him, some by seeing him, some by his laughter, and some by his intentional thought, thereby attaining the fruit of an arhat. Thus, he "captivates the minds of all without exception."
Knowing the five aggregates to be like an illusion, and by upholding the five purities, he abides in the ultimate; because he is skilled in that, he is the "Teacher of all." Possessing the twelve purities that abandon the twelve links of dependent origination, and being endowed with the four truths, the twelve, the sixteen, and the twenty emptinesses, he is the "Supreme Knower of All." Knowing the many nirmāṇakāyas, and realizing that the conceptual thoughts of sentient beings are conventionally the three vehicles but ultimately the single vehicle, he has exhausted all stains; this is shown by the phrase "having permanently abandoned the afflictions."
The means for accomplishing the welfare of others are compassion and insight, through which the benefit of beings is enacted. Regarding the realization of the ultimate meaning of the aggregates, the consciousness of subject and object, and the freedom from clinging to the ultimate, the conventional accomplishment of what is desired is shown by the phrase "there is no delusion in the mind."
Long ago, King Prabala had a son named Sudarśana. Once, while he was in a pleasure grove, he saw many hungry ghosts (preta) on the road who had not heard the sound of water for an eon. To stir their motivation, the prince manifested an emanation that no one saw. He then took a great deal of wealth from his parents and gave it as charity, satisfying them all. The hungry ghosts ate as much as they could hold, until their bellies burst. Thereupon, the prince made a prayer, and they were all reborn in the Heaven of the Thirty-Three.
Next, he went to the house of a poor man, and everyone there became wealthy; he then had them practice extensive charity, satisfying them all. Later, at a certain time, a man who had been punished by the king and had his limbs severed was sitting by the road. He asked, "Do you have merit and power?" When the prince replied, "I do," the man said, "That would be of benefit to me." Compassion arose in the prince, and he cut off his own limbs and attached them to the man, whereupon they joined back together. Śakra then arrived and said, "You are dying." The prince replied, "I shall give away my body for an eon." Śakra was filled with wonder and made a prayer, whereupon the prince's body was restored to its former state. Because there is no delusion in the mind regarding sentient beings, he is the master of the three times. Because he realizes the meaning of the aggregates as being like an illusion in each moment, he is the perfectly awakened Buddha in a single instant.
The nature of all buddhas is the holder of non-duality. It manifests as the body and the supreme body. The result is the three kāyas. The "Jewel Crest" is the crest that is preeminent among all. The "Pinnacle" is the wisdom of equality. These are the qualities of Mañjuśrī, the Lord of Speech.
Now, in order to discipline sentient beings, that very wisdom of all-accomplishing activity is relied upon in the form of the wisdom-body of Mañjuśrī. This is taught by the supreme and glorious Buddha. The definition of the wisdom of all-accomplishing activity is that which is to be realized by all buddhas: unsurpassed enlightenment. What is its body? It arises from secret mantra. If one asks what its substance is, it is without letters, being free from expression. Conventionally, it generates the body, speech, and mind, and the purpose of the four activities. From the sixteenth [verse], by the phrase "knowledge of the tantra," the way the three types of individuals enter is shown; it depends upon the mouth of the guru. Conventionally, it generates the meaning of the body, speech, mind, qualities, and the four activities. In reality, it symbolizes the five letters of the great emptiness, the bindu free from expression. The six letters symbolize the six letters. Its substance—the five families, such as Vairocana and the rest—is also praised through the pith instructions. By what means is it to be realized? By the phrase "from meditative absorption, the sovereign," the two bodies and the emanation body are extensively shown. When such a state arises from having abandoned cyclic existence, it is taught by the phrase "the great benefactor from existence."
In this regard, in the past, there was a universal monarch named Nimi who ruled over the four continents. He treated all beings with impartiality and established them in happiness. He was invited from the Heaven of the Thirty-Three to the divine assembly hall of Sudharmā, where the Lord of the Gods offered him half of his seat; however, he did not remain but departed and eventually attained buddhahood. He had two sons, Dharmabhadra and Dharmajñāna, who were born and took over the kingdom. Dharmabhadra became weary of the nature of saṃsāra, and having heard of the Buddha Abhyudgata, he said to his younger brother, "Come here!" When the brother arrived, he said, "Let us two flee and go to the Dharma." However, the younger brother was attached to his queen and was unable to go. Dharmabhadra took ten million ounces of gold, leaped from the palace, and offered it to the Buddha Abhyudgata. He then went forth into the religious life, listened to the Dharma for twelve years, and returned to his homeland. By explaining the nature of impermanence to his wife, children, and all his attendants, he established them all in liberation. He taught the method of meditating on the unattractive to his younger brother Dharmajñāna, who became disillusioned and went forth. Thereupon, Dharmabhadra satisfied all beings with the gifts of Dharma and material goods, and turned the wheel of Dharma in all directions. Finally, he attained manifest buddhahood. Dharmajñāna became the Bodhisattva Ratnottama and turned the wheel of Dharma for a thousand years to Mañjuśrī, acting as a patron of the Dharma for all sentient beings. The qualities of the Venerable One’s enlightened activity are shown by the passage beginning with "The armor of loving-kindness" and ending with "the guide of the world."
This occurred when the Bodhisattva named Candraprabha came to request instructions while the Venerable One was in the midst of his "yellow-eye" conduct. In order to subdue the many demons and non-Buddhists in that region, the Venerable One emanated as a king and engaged in his conduct. He saw many prisoners in a prison: some with their eyes gouged out, many with their limbs severed, some bound with iron chains, some killed, and many heads of those whose necks had been cut piled up. Hearing many groaning and many cries for help, the Bodhisattva came to seek the Venerable One and asked the people, who told him the Venerable One was performing his conduct in the city. Upon seeing those things, he was terrified and turned back. Then, from the sky, the sons of the gods said: "O fortunate individual, if you desire the profound instructions, the Venerable One is performing his conduct. Do not have doubts; request the instructions!" As soon as he entered, he saw the Venerable One sitting upon a lion throne, holding a sword, a bow and arrow, and a volume of scripture. At that moment, those terrifying fears vanished. When he requested the Dharma there, the Venerable One taught that all phenomena are like illusions and so forth; the demons, non-Buddhists, and others were struck with awe and established in liberation. By such means, the Perfect Buddha leads beings. Because such a Venerable One is the object of offerings, praise, prostrations, service, and honor, he is the Guru.
Regarding Trailokyavijaya: In former times, when the great god Brahmā emanated the sentient beings of the three realms, they all emerged from his eggs, and thus he held power over them all. To subdue his arrogance, the Venerable One took a single stride across the three realms and pressed down with his body, filling the three realms and the expanse of space simultaneously. By this, the arrogance of the god Brahmā was pacified. By practicing the conduct of a brahmin, he mastered the three Vedas. Possessing the six superknowledges and the six recollections, he is a bodhisattva mahāsattva. He performed miracles such as those described above. He attained the non-dual meaning of the perfection of wisdom, the wisdom of realization. Having perfected the two benefits of self and others, his benefit to all is beyond example. He is the supreme lord of both the knower and the known, and of both the expanse and primordial wisdom.
As the principal patron of the Dharma and the teacher of its meaning, it is said that ninety-one eons ago, during the eon of the Buddha Vipaśyin, six monks who committed misdeeds appeared. They were Śuddhadarśana, Upadeva, Nandaka, Kṣemaka, Yaśas, and Agnidatta. They vowed to lead five hundred households into wrong views and to kill those who did not comply. They turned away from the four seals of the Dharma—impermanence, suffering, emptiness, and selflessness—and taught that things are permanent, blissful, existent, and substantial. The other monks of the Buddha Vipaśyin [recited]:
"All conditioned things are impermanent;
All phenomena are without self;..."
"The Guides have clearly explained: 'There is no self, and it is not eternal.' Some killed him, and some seized him, because he had performed his alms-round and made offerings. To his wife, named Prabhāvatī, who was called Sukha, a son endowed with the auspicious marks was born. Immediately upon birth, she said, 'Carry me to those with wrong views!' Terrified, she thought of showing him to those with supernormal knowledge. The mother said, 'There is no need to show him; I shall ensure that these people with wrong views do not hold wrong views.' She said, 'Offer all the goods and requisites to the Buddha Vipaśyin,' and having done so, she established all sentient beings in the four great seals of the Dharma. The six monks died and were reborn in hell. In that hell, their bodies became the size of a fish head, while their tongues became a yojana in length, and they were ploughed by five hundred ploughs each. Their bodies were struck by a thousand short spears, and they were forced to eat glowing iron balls from their mouths. Therefore, the primary benefactor of the Dharma is he who teaches the meaning of the four seals. By teaching in that way and establishing all in liberation, he is the supreme object of veneration for wandering beings. Possessing such qualities as those taught above, he is the Glorious One of Definitive Emergence and Purity. If one asks into whose hands such a venerable Mañjuśrī, the Glorious One, comes: he comes into the hands of those who are fortunate in this world. Since whoever meets him is granted all prosperity by this Glorious One, Mañjuśrī is the supreme possessor of glory. This concludes the teaching on the qualities of the venerable Lord who possesses the body of primordial wisdom."
Now, to present the praise of the six wisdom beings (jñānasattva) by way of the five wisdoms: the praise of "Supreme Giver" and so forth is by way of the mirror-like wisdom (ādarśajñāna); "Buddha of Attachment" and so forth is by way of the nature of the expanse of phenomena (dharmadhātu); "Buddha of the Smile" and so forth is by way of the wisdom of individual discernment (pratyavekṣaṇajñāna); "Arisen from Non-existence" and so forth is by way of the wisdom of equality (samatājñāna); and "Magical Net" and so forth is the praise by way of the all-accomplishing wisdom (kṛtyānuṣṭhānajñāna). This concludes the praise in twenty verses of homage.
Now, regarding the presentation of the benefits: by reciting the names of the venerable Mañjuśrī-jñānasattva, the qualities as they appear in the text will arise for the sons or daughters of noble family who follow this practice. This concludes the teaching on the qualities of the venerable one’s benefits.
The meaning of the mantra is threefold: the root mantra, the commitment mantra, and the garland mantra. The root mantra is indicated from oṃ to a. Its meaning is the nature from which all phenomena arise, the nature of complete purity, and the root that is sealed by the four doors of liberation. The commitment mantra is from prakṛti to yate; it is the acceptance that all spontaneously present phenomena are utterly pure, and that all aggregates and so forth are the nature of the expanse of phenomena of all the Tathāgatas. The garland mantra is indicated from a ā to garbha aḥ; in the ultimate sense, it is the wisdom of non-arising free from conceptual elaboration. In the conventional sense, it is the manifestation of the forms of the Lord of Speech and so forth.
This is the teaching on the qualities of the mantra. Thus, when the Teacher, the Blessed Buddha Śākyamuni, had explained the nature of the venerable Mañjuśrī, the retinue, including Vajrapāṇi and others, rejoiced and offered a praise of delight to the Teacher:
"Body, speech, mind, qualities, and activities—
You who perfect the welfare of yourself and others without exception,
And establish the retinue in liberation itself,
To you, the Teacher of gods and humans, I prostrate and praise."
Having thus praised him, they expressed his excellent qualities. The phrase "us who desire liberation" and so forth is easy to understand. It is profound, being the domain of the Buddhas, but not that of the śrāvakas and others. "Benefiting beings" means to sustain them with compassion. "All perfect Buddhas" refers to the Buddhas of the three times who have taught this. This is the sequence of the summary.
Although these vajra words of the Mañjuśrī-nāma-saṃgīti cannot be unraveled [by ordinary means], I have composed this through the stages of the guru’s oral instructions. I dedicate this to all wandering beings.
The Instructional Commentary on the Chanting of the Names of Noble Mañjuśrī, composed by the Indian abbot Kumālakīrti, is hereby complete. It was translated by the Indian abbot Deva Rāja and the Tibetan translator Sherab Lama.
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.