Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This sādhanā provides a ritual framework for the practice of the Noble Mañjuśrī, focusing on the recitation of names and the visualization of the deity in various forms. The text guides the practitioner through a sequence of offerings, praises, and complex meditative visualizations. It commits the reader to a disciplined ritual process that includes the invocation of Mañjuśrī as both a gentle protector and a wrathful entity characterized by eighteen red eyes and six tongues. The work further instructs the practitioner in the construction of a maṇḍala, detailing the precise spatial arrangement of Vairocana at the center surrounded by the four Sattvas (Vajra, Ratna, Padma, and Karma) and four goddesses. By integrating mantra recitation with the visualization of the 'Supreme King of the Maṇḍala' and the 'Supreme King of Activity,' the text aims to dispel ignorance and remove obstructing spirits through the realization of the deity's omniscient nature.
Provenance
About this text
A sādhanā dedicated to the Noble Mañjuśrī, the Āryamañjuśrīnāmasādhana belongs to the tradition of the Yoga Tantra Treatises. The work is attributed to the Indian author Mañjuśrīmitra. Preserved in the classical Tibetan period, the text appears in the Tengyur, volume ངུ, where it extends over three pages under the Tibetan title 'phags pa 'jam dpal zhes bya ba'i sgrub pa'i thabs/. The work enacts a ritual process centered on the Noble Mañjuśrī, beginning with prostrations to the omniscient speaker and the offering of incense and food accompanied by mantras. It guides the practitioner through praises to the Gentle Protector, who wields a sword to clear the battlefield of ignorance and possesses a heart of love for all sentient beings. A scholar or serious reader consults this text today to examine the specific ritual framework of the sādhanā, including its integration of mantra recitation and the visualization of the deity's attributes. The text further provides instructions for the construction of a maṇḍala, detailing the spatial arrangement of Vairocana and the four Sattvas—Vajra, Ratna, Padma, and Karma—alongside four goddesses, aiming to dispel ignorance and remove obstructing spirits.
Cite thisAnuvāda, “A Sādhana called “[The Recitation of the Names of] the Noble Mañjuśrī”” (Toh 2544), machine draft, 2026.https://naxiai.com/tibetan/works/toh2544
Summary & commentary
Significance
The work is significant for its representation of the synthesis between name-recitation practices and complex maṇḍala visualization within the Indo-Tibetan tradition. It illustrates the dual nature of Mañjuśrī as both a peaceful embodiment of wisdom and a wrathful force used for clearing spiritual obstructions.
Structure
Passages
Section
Description
1-2
Introductory Offerings and Praises
Initial homage to Mañjuśrī, mantra offerings, and praises highlighting the deity's insight and compassion.
3-5
Ritual Framework and Mandalas
Introduction of the ritual of the Maṇḍala of the Noble Mañjuśrī-nāmasaṅgīti and the meditation on the Supreme Kings of the Maṇḍala and Activity.
6
Wrathful Visualization
Instructions for visualizing a wrathful, rain-cloud colored form of the deity to expel obstructing spirits.
7
Maṇḍala Arrangement
Technical specifications for the placement of Vairocana and the four Sattvas within the ritual square.
Themes
Omniscience and Wisdom (1-2)
Wrathful Manifestation (6)
Maṇḍala Geometry and Deity Placement (7)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Sādhana called “[The Recitation of the Names of] the Noble Mañjuśrī”·
In the language of India: Āryamañjuśrīnāmasādhana. In the language of Tibet: ’Phags pa ’jam dpal zhes bya ba’i sgrub pa’i thabs (The Sādhana of the Noble Mañjuśrī). Homage to the Protector Mañjuśrī!
To the omniscient one who has realized all, the supreme speaker, the king of speakers, the lion of speakers who is unassailable—to the one who knows all aspects, I prostrate.
For the sake of those who possess the conduct of the wise and who delight in the Protector Mañjuśrī, I shall explain the means of accomplishment in a concise summary.
Within the body of karmic maturation, one should maintain the divine pride of the deity. Visualizing the Protector Mañjuśrī in front, one should mentally perform prostrations, offerings, confession, rejoicing, dedication, taking refuge, and the generation of the bodhicitta.
Oṃ svabhāvaśuddhāḥ sarvadharmāḥ svabhāvaśuddho ’ham. By reciting this, one should meditate on all phenomena as being without objective reference, in the state of emptiness.
The nature of mind becomes the syllable A, and upon a moon disc, one should meditate on the syllable Dhīḥ. From that, through the radiation and reabsorption of light, the symbolic sign arises. The symbolic sign is the body of the youthful Mañjuśrī, with a golden body and five topknots, marked by the sword of insight and a volume of scripture. One should meditate on the youthful one who maintains a peaceful demeanor.
Having formed the hook mudrā, recite: Ehyehi mañjuśrī kumāra ākarṣaya āveśaya a a. One should invite him and visualize him in front. Then, having presented the offerings:
Mañjuśrī gandhe pūja svāhā.
Oṃ mañjuśrī puṣpe pūja svāhā.
Oṃ mañjuśrī dhūpe pūja svāhā.
Oṃ mañjuśrī āloke pūja svāhā.
Oṃ mañjuśrī naivedye pūja svāhā. Oṃ mañjuśrī gandhe svāhā. Then, recite these words of praise:
With great insight, you comprehend all phenomena in a single instant. You dispel the entire battlefield of ignorance and possess a heart of love for all sentient beings. I bow to the Gentle Protector, who possesses a heart of love.
You hold the sword that clears the battlefield of ignorance and the volume of insight as your heart-marks. You are the teacher of all phenomena, who reveals the expanse of the sense bases and has abandoned all pain. I praise the Gentle Protector, the Dharmakāya itself.
Alternatively, after making offerings of the five sensory qualities and so forth, perform the praise. Or else, perform the praise of characteristics; it is said to be a praise by means of the names of his qualities.
Then, having withdrawn [the visualization] from the body, it is explained that the recitation should be performed. In the heart of non-duality, visualize a wisdom being (jñānasattva) identical to yourself. In his heart is the concentration being (samādhisattva); upon a solar mandala, visualize a sword marked with the syllable Dhīḥ. Surround that with the mantra of recitation:
Oṃ vajratīkṣṇa duḥkhaccheda prajñājñānamūrtaye jñānakāya vāgīśvara arapacanāya te namaḥ svāhā.
Recite with a mind free from weariness. When weariness arises, meditate on non-grasping. Practice in four sessions, or else for each day and night. Finally, perform the request to depart. Abiding in the divine pride of oneself as the deity, whatever virtue I have accumulated by composing this excellent sādhana of the Gentle Protector, by that may all sentient beings of the three realms attain the state of the Gentle Protector.
The work composed by the master Mañjuśrīmitra is complete.
In the language of India: Āryamañjuśrīnāmasaṅgītividhimaṇḍalanāma. In the language of Tibet: ’phags pa ’jam dpal gyi mtshan yang dag par brjod pa’i dkyil ’khor gyi cho ga zhes bya ba (The Ritual of the Maṇḍala of the Noble Mañjuśrī-nāmasaṅgīti). Homage to Mañjuśrī, the Youthful!
To the one who rains down the nectar of insight upon the parched ground of the stains of habitual tendencies, I bow with devotion to Arapacana. I shall explain the ritual of the Bodhisattva Vajra maṇḍala.
In this regard, one who wishes to perform the maṇḍala of the Blessed One Bodhisattva Vajra, in which the three times are equal, should rely on a guru who is skilled in the Secret Mantra and abides in the way of the Mahāyāna. In order to ripen those disciples who have not yet been ripened and who act according to what has been taught, one should prepare a maṇḍala in a hermitage such as a mountain and sit upon a comfortable seat. Having arranged the offerings, one should visualize oneself as the Great Fierce One of great prowess, who strikes fear even into the great terrors such as the Māras.
Possessing the power of great miraculous abilities, one should expel all obstructors. Having conquered all obstructors of the mountain of existence, one should surround the area with a firm, great vajra mountain. Emanating as a host of deities of great miraculous power, one should present great offerings and abide in the samādhi of great meditative concentration. Then, in the expanse of space, one should make the garland of syllables appear clearly with great radiance. This is the initial application for accomplishing the Buddha known as the Wise Bodhisattva Vajra.
Through the blessing of that, one should meditate upon the "Supreme King of the Maṇḍala," which is the emanation of the assembly of deities of the maṇḍala, and the "Supreme King of Activity," for the sake of accomplishing the purpose of the assembly of deities of the Great Illusion. Once the deities have been thus brought near, one should perform the ritual of the site suitable for the maṇḍala, bestow the vows upon the disciples who are suitable vessels, and draw the maṇḍala. Having arranged the ornaments, the deities are to be placed as follows: in the center, the Blessed One Bodhisattva Vajra, with one face and two hands, holding a vajra and a bell; in front, Vajrasattva; to the right, Vajraratna; to the west, Vajradharma; and to the north, Vajrakarma. One should also place the eight goddesses, such as Lāsyā and the rest, the Bodhisattvas of the Good Eon in the corridors, and Vajrāṅkuśa and the others at the gates. Having made perfect offerings to that maṇḍala, the fortunate disciples should be admitted and the empowerments should be conferred upon them. Noble son, having accepted the supreme gift from them, one should make offerings to the deities and the preceptor, ask for forgiveness regarding the maṇḍala, and then depart. Following that, the maṇḍala should be dissolved and one should remain as is convenient. By whatever virtue there is in this maṇḍala of Bodhisattva Vajra, may all wandering beings cross over the wilderness of existence and attain Vajrasattva. The Ritual of the Maṇḍala for the Consolation of Bodhisattva Vajra, composed by the preceptor Mañjuśrīmitra, is complete. In the language of India:
Āryamañjuśrīnāmasaṅgītimaṇḍalavidhināma. In the Tibetan language: ’phags pa ’jam dpal gyi mtshan yang dag par brjod pa’i dkyil ’khor gyi cho ga zhes bya ba (The Ritual of the Maṇḍala of the Noble Mañjuśrī-nāmasaṅgīti). Homage to Mañjuśrī Kumārabhūta.
To the youthful emanation, the flower-crowned one,
The golden-hued deity of insight,
Who wields the sword that severs the stream of ignorance—
To the wisdom of primordial wisdom, I prostrate.
The Dharmakāya, the nature of Mañjuśrī,
Pervades all like the expanse of space.
Yet, by the power of those to be trained,
The six maṇḍalas of the Sugata families are explained.
In this context, as an antidote to subdue sentient beings dominated by delusion, the Blessed One Vairocana taught this maṇḍala. To do so, one should enter an auspicious retreat house during a favorable time of planets and stars. Having ensured that the glorious wealth and provisions are complete, the place of practice should be thoroughly cleaned. Fine incense should be burned in the four directions, and flowers should be arranged upon the maṇḍala in accordance with the proper method. After spreading the offerings and arranging the images of the Sugatas, one should sit upon a soft cushion with the intention of benefiting sentient beings.
Instantly, one should manifest the King who subdues the wicked, Yamāntaka. This wrathful king has six faces and twelve arms. In his right hands, he holds a wheel, a vajra, a sword, an arrow, a battle-axe, and a hook. In his left hands, he holds a skull-cup, a threatening gesture, a noose, a bow, a khaṭvāṅga, and a staff.
Visualize [the deity] with eighteen red eyes, staring with wrathful gazes, six tongues flickering like lightning from his mouths as he proclaims the sound "HŪṂ HŪṂ," and six feet treading upon the six classes of beings. Contemplating him as having the color of a rain cloud, expel all obstructing spirits and construct the protection wheel as desired. Then, having perfected the accumulations of merit and wisdom, one transforms oneself into Vairocana; this is the "Initial Union."
From the syllable A of the foundational Buddha, there arises white Vairocana in the mudrā of supreme enlightenment. At his heart is the Primordial Buddha, and at his heart is the wheel of insight with twelve spokes, marked by the syllable A. Above that, from the syllable A, is the Blessed One Jñānāloka (Wisdom Light), white in color, holding a wheel in his left hand and a sword in his right, with the syllable A upon a moon disk at his heart. From the heart of that Buddha, intending to emanate the deities of the maṇḍala circle, one should recite this mantra:
OṂ A Ā SARVA-TATHĀGATA-HṚDAYA HARA HARA | OṂ HŪṂ HRĪḤ BHAGAVĀN JÑĀNAMŪRTI VĀGĪŚVARA MAHĀPĀṬHA SARVA-DHARMĀ-GAGANA-AMALA-SUPARIŚUDDHA-DHARMADHĀTU-JÑĀNA-GARBHA ĀḤ
By reciting this, through the radiation and reabsorption [of light], the syllable A appears distinctly at the locations of the deities. Generating the perfect buddhas from those A-syllables is the "Supreme King of the Maṇḍala." Following that, by reciting the Names and offering praise, the activity of purifying the state of ignorance through immeasurable nirmāṇakāyas is the "Supreme King of Activity." Having performed such approach practice, one should then commence the maṇḍala.
Having drawn it well, the deities are to be arranged as follows: in the center is Vairocana, with one face and two hands; in the east is Vajrasattvī; in the south is Ratnasattvī; in the west is Padmasattvī; and in the north is Karmasattvī. In the four corners of the square are the four goddesses, Lāsyā and the others. In the four corners of the courtyard are the four goddesses, Dhūpā and the others. In that very place, the bodhisattvas of the Fortunate Aeon should also be arranged in their proper order. At the four gates, the four female gatekeepers are to be placed. Having thus drawn the beautiful maṇḍala, fortunate sentient beings should be led into it and receive empowerment. Having offered whatever wealth they can afford to the master and the deities of the maṇḍala, the master should grant them encouragement, praise, and the prophecy.
Through the merit of having spoken this ritual of the maṇḍala of the supreme, holy Sugata family, the glorious Vairocana who is the transformation of delusion, may there be perfect enlightenment.
This concludes the ritual of the Vairocana Empowerment Maṇḍala, composed by the master Mañjuśrīmitra.
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.