Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This instructional text provides a ritual protocol for the practice of chanting the names of Mañjuśrī. The work directs the practitioner to begin with the cultivation of bodhicitta, specifically the aspiration to attain buddhahood for the benefit of all sentient beings. The ritual process integrates vocal recitation with complex visualization: the practitioner is instructed to visualize the seed syllables of the Sanskrit alphabet emerging from emptiness to form a deity maṇḍala, which subsequently reabsorbs into the perimeter of Mahāvairocana. The text further details a specific visualization where the recitation of the names and their meanings emanates from the letter A located at the heart of the wisdom being. By linking the recitation of verses—including those detailing the qualities of the deity—with these visualisations, the text commits the reader to a synchronized practice of speech and mental imagery designed to manifest the maṇḍala and its emanations.
Provenance
About this text
An instructional manual for the chanting of the names of Mañjuśrī, the 'jam dpal gyi mtshan gdon pa'i man ngag is attributed to the Indian author Mañjuśrīmitra. Preserved within the classical Tibetan tradition, the work is found in the Yoga Tantra Treatises collection, specifically appearing across three pages of volume ངུ of the Tengyur. The text enacts a ritual protocol that synchronizes vocal recitation with complex visualization. It directs the practitioner to begin with the cultivation of bodhicitta, aspiring to attain buddhahood for the benefit of sentient beings. This is followed by a visualization where the syllables of the alphabet emerge from emptiness to form a deity maṇḍala, which subsequently reabsorbs into the perimeter of Mahāvairocana. The practitioner is further instructed to visualize the names and meanings emanating from the letter A at the heart of the wisdom being, linking the recitation of specific verses to the manifestation of the maṇḍala of Buddha Ratnasambhava. A scholar or serious reader consults this work today to examine the precise intersection of linguistic recitation and meditative visualization within the Yoga Tantra tradition.
Cite thisAnuvāda, “Personal Instructions on Chanting “The Recitation of the Names of Mañjuśrī”” (Toh 2555), machine draft, 2026.https://naxiai.com/tibetan/works/toh2555
Summary & commentary
Significance
The work is significant as it demonstrates the integration of mantra-like recitation with the sophisticated visualization techniques characteristic of Vajrayāna Buddhism. For the modern reader, it illustrates how Tibetan Buddhist praxis transforms a simple list of names into a comprehensive meditative technology involving the body, speech, and mind.
Structure
Passages
Section
Description
1-2
Preliminary and Visualization
Instructions on establishing the intention of bodhicitta and the visualization of the seed syllables and the maṇḍala of Bodhisattva Vajra.
3-4
Recitation and Emanation
Guidelines for the recitation of verses and the visualization of syllables emanating from the heart, including a quantitative summary of the verses involved.
Themes
Bodhicitta (1)
Visualization of the Maṇḍala (1-3)
Ritual Recitation (2-4)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaPersonal Instructions on Chanting “The Recitation of the Names of Mañjuśrī”·
Homage to the noble Mañjuśrī Kumārabhūta. Regarding the Chanting of the Names of the Noble Mañjuśrī: first, one should think, "For the sake of sentient beings, I shall attain buddhahood." Then, with the syllables a ā i ī u ū e ai o au aṃ aḥ, from the nature of emptiness, one should visualize the appearance of one's own mind as the āli and kāli vowels and consonants; through their light rays, the supporting maṇḍala is to be clearly established. In its center, upon a lion throne and a sun maṇḍala, one should visualize: sthito hṛdi jñānamūrtir ahaṃ buddho buddhānāṃ tryadhvavarttinām. By reciting this, one visualizes Mahāvairocana with faces in all directions. At his heart, one visualizes the Primordial Buddha (Ādibuddha). At his heart, one meditates on the Wheel of Insight (Prajñācakra), reciting: oṃ vajratīkṣṇāya te namaḥ, oṃ duḥkhacchedāya te namaḥ, oṃ prajñājñānamūrtaye te namaḥ, oṃ jñānakāyāya te namaḥ, oṃ vāgīśvarāya te namaḥ, oṃ arapacanāya te namaḥ. By reciting these, one meditates on the six-spoked Wheel of Insight. Above that, one should meditate on the Wisdom Being (Jñānasattva) as a moon and the syllable a. One should imagine that the light rays of the a cause the six wisdom maṇḍalas to enter into oneself. Then, the Names should be recited. First, the Names of the Bodhisattva Vajra Maṇḍala should be recited, starting from "Thus the Buddha, the Blessed One..." up to "...the supreme way of the Mahāyāna." By reciting these fourteen verses, the meaning of the Names arises from the syllable a of the Wisdom Being.
These [syllables] become the assembly of deities of the maṇḍala of the Blessed One, Bodhisattva Vajra. Having emanated and performed the benefit of migratory beings, they reabsorb and one should visualize them abiding in the outer perimeter of Mahāvairocana. Then, by reciting the twenty-five verses minus one line, from "The great Buddha Vairocana" up to "The great vajra hook and noose," one hundred and eighty-one syllables of the names and meanings emanate from the letter A of the wisdom-being (jñānasattva) at the heart. These also become the assembly of deities of the Vairocana maṇḍala; having performed the benefit of beings, one should visualize them circling the great Vairocana.
Then, by reciting the ten verses plus one line, from "Vajrabhairava, the terrifier" up to "the supreme among those possessing sound," the syllables of the names and meanings emanate from the letter A at the heart of the wisdom-being. Having subdued the malevolent ones of the world, one should visualize them abiding, circling in the eastern direction of the great maṇḍala.
Then, by reciting the forty-two verses, from "Perfect selflessness, suchness" up to "the brilliant light of the flames of wisdom," two hundred and thirty-five syllables of the names and meanings emerge from the letter A at the heart of the wisdom-being. Having emanated and performed the benefit of beings through the emanations of the Amitābha Buddha maṇḍala, one should visualize them abiding in the western direction of the great maṇḍala.
Then, from "The supreme accomplishment of desired aims" up to...
By reciting the twenty-four verses ending with "Great Jewel, Precious Crest," one should visualize that from the letter A at the heart of the wisdom being (jñānasattva), the one hundred and twenty-four syllables of the names and meanings are emanated. These manifest as the emanations of the maṇḍala of the Buddha Ratnasambhava, who perform the benefit of beings and then reside in the southern direction of the great maṇḍala.
Then, by reciting the fifteen verses from "That which is to be realized by all Buddhas" up to "Mañjuśrī, the supreme possessor of glory," one should visualize that from the letter A at the heart of the wisdom being, the ninety-nine syllables of the names and meanings are emanated. These manifest as the emanations of the maṇḍala of the Buddha Amoghasiddhi, who completely fulfill the intentions of sentient beings, then reabsorb and reside in the northern direction of the great maṇḍala.
Thus, from these six great maṇḍalas, one should recite while visualizing the offering and praise, beginning with "Thus, the Blessed Buddha, Mañjuśrī, the supreme possessor of glory." In this way, the great maṇḍala is perfectly praised with the twenty general prostrations.
Then, make a supplication for the desired aims and dedicate the roots of virtue to unsurpassed enlightenment. With the mantra oṃ svabhāva, meditate that all phenomena are naturally pure and free from conceptual elaboration, the very essence of Mañjughoṣa, stainless and utterly pure like space, and then perform other activities of daily conduct.
Thus, in terms of the condensed collection of the families, the recitation of the names and the summary are taught in two hundred and sixty-two verses. The text on its qualities consists of one hundred and fifty verses. In this way, the recitation of the Buddha’s names, together with their qualities, is complete. This is the Instruction for Reciting the Names of Mañjuśrī, composed by the master Mañjuśrīmitra. It is finished.
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.