Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual text provides the procedural framework for establishing a maṇḍala associated with the Recitation of the Names of Mañjuśrī (Mañjuśrī-nāmasaṅgīti). The text functions as a technical manual for practitioners, initiating with a formal homage and the Sanskrit and Tibetan titles of the work. It commits the reader to a specific meditative and physical praxis: first, the mental visualization of the deity's supreme activity and the emanation of manifestations across the ten directions, triggered by the power of the name. Subsequently, it transitions to the material requirements for constructing the maṇḍala, whether through physical building or drawing. By linking the sonic power of the name recitation with the spatial geometry of the maṇḍala, the text aims to create a consecrated environment for the manifestation of Mañjuśrī's wisdom.
Provenance
About this text
A ritual manual for the construction of a maṇḍala, the Āryamañjuśrīnāmasaṃgītimaṇḍalavidhi belongs to the Yoga Tantra Treatises. The work is attributed to the Indian author Mañjuśrīmitra. It was translated into the Tibetan language by Suvajra and Chos kyi shes rab, and is preserved in the Tengyur, volume ངུ, where it extends over two pages. The text enacts a specific procedural framework for practitioners, beginning with an homage to Mañjuśrī and the visualization of the deity's supreme activity emanating across the ten directions through the blessing of the name. It provides technical instructions for the physical or drawn arrangement of the maṇḍala, specifying the placement of the Blessed One Amoghasiddhi at the center, surrounded by the four bodhisattvas of his family and eight godd. A scholar or serious reader consults this classical Tibetan work to understand the intersection of sonic power and spatial geometry, specifically how the recitation of the names of Mañjuśrī is linked to the material and meditative establishment of a consecrated environment.
Cite thisAnuvāda, “A Maṇḍala Ritual for “The Recitation of the Names of Mañjuśrī”” (Toh 2547), machine draft, 2026.https://naxiai.com/tibetan/works/toh2547
Summary & commentary
Significance
The work is significant for demonstrating the intersection of mantra-like name recitation and complex maṇḍala visualization in the Indo-Tibetan tradition. It illustrates how the 'blessing of the name' is operationalized through ritual architecture to facilitate the practitioner's spiritual progress.
Structure
Passages
Section
Description
1
Introduction and Homage
Provides the Sanskrit and Tibetan titles of the ritual and an opening homage to Mañjuśrī.
2
Ritual Instructions
Outlines the meditative visualization of the deity's emanations and the technical requirements for constructing the maṇḍala.
Themes
Maṇḍala Construction (2)
Visualization and Emanation (2)
The Power of the Name (2)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Maṇḍala Ritual for “The Recitation of the Names of Mañjuśrī”·
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 ancient abyss of cyclic existence, where the three poisons cling, you are the supreme physician, the King of Healers. Having bowed to Mañjuśrī, who possesses the body of primordial wisdom (jñānakāya), I shall explain the ritual of the maṇḍala of the Action Family.
In this regard, generally, for one who wishes to perform the ritual of the maṇḍala of the Buddha Amoghasiddhi as an antidote to envy: a Vajra Master who acts for the benefit of beings should gather the necessary substances and requisites in a hermitage that transcends the city of worldly existence. Seated upon a comfortable cushion, clad in the armor of loving-kindness, and having arranged the maṇḍala and offerings, one dons the mail of compassion. Having dispelled the fears of the four Māras and defeated the hosts of Māra, one invites the Perfect Buddhas as guests. Having performed prostrations, offerings, the offering of the body, and praises, one should resolve that all movements endowed with all aspects are without appearance. Within a multi-storied palace arising from the radiation and reabsorption of syllables in the expanse of space, one generates the Wisdom Being (jñānasattva) of the Perfect Buddha Amoghasiddhi, the initial application of perfect emergence, and the Supreme King of Maṇḍalas that generates the maṇḍala concordant with that.
One should meditate on the supreme activity of the King, which emanates various manifestations throughout the ten directions arising from the blessing of the name. Then, for one who wishes to construct a maṇḍala, whether by building or drawing, the deities are to be arranged as follows: in the center is the Blessed One Amoghasiddhi, surrounded by the four bodhisattvas of his family, the eight goddesses such as Lāsyā, the bodhisattvas of the Fortunate Aeon and so forth, and the gatekeepers, all beautifully depicted. Having made perfect offerings to them, the Vajra Master—who has attained the vision of the deity—admits the fortunate disciples and bestows empowerment. Having accepted the supreme fee and granted the appropriate permission, he makes perfect offerings to the deities of the maṇḍala and requests their departure, then dissolves the maṇḍala.
Through the virtue accumulated from writing this ritual of the Amoghasiddhi maṇḍala of envy, may all wandering beings attain the state of Amoghasiddhi himself.
The Ritual of the Amoghasiddhi Empowerment Maṇḍala, composed by the master Mañjuśrīmitra, is complete. Translated by the Indian abbot Suvarma and the Tibetan translator Chos kyi shes rab.
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.