Toh 2559 · classical Tibetan · Tengyur edition

Personal Instructions on Understanding “The Recitation of the Names of Mañjuśrī” and Turning Away from the Three Poisons

Translated from the Tibetan by buddhist-nlp/mitra-qwen35-translate · machine-assisted

Edition 1.0 · 2026 · not a critical edition machine draft

Catalogue: Toh 2559
Genre: Instruction
Period: classical Tibetan
Edition: Tengyur vol. 065_རྒྱུད་འགྲེལ།_ངུ.txt
Extent: 2 passages · 1,338 Tibetan characters · 333 English words
Translation: buddhist-nlp/mitra-qwen35-translate (English, machine-assisted)
Status: Edition 1.0 · 2026 · machine draft
Rights: Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)

This instructional text provides a pith guide for practitioners of the Nāmasaṃgīti (the Recitation of the Names of Mañjuśrī) to redirect their awareness away from the three poisons. The author argues that the primary obstacle to enlightenment is the failure to recognize the inherent, luminous, and non-dual nature of bodhicitta, despite sentient beings possessing this essence. The text posits that by actively turning away from the three poisons—the causal factors that prevent the maturation of this innate awareness—the practitioner will naturally cause the four rivers of suffering or distraction to subside. The work commits the reader to a specific meditative orientation where the knowledge of Mañjuśrī's names serves as a catalyst for the cessation of affective disturbances and the realization of the non-dual state.

Provenance

About this text

A pith instruction for the yogin of the Nāmasaṃgīti, the mtshan yang dag par brjod pa'i shes pa dug gsum las bzlog pa'i man ngag serves to turn awareness away from the three poisons. The work is attributed to the Indian author Mañjuśrīmitra. It is preserved in the classical Tibetan period within the Tengyur, volume ངུ, where it comprises two pages and is situated within the Yoga Tantra Treatises collection. The instruction argues that sentient beings fail to recognize the luminous, empty, and non-dual bodhicitta of awareness despite possessing the essence of a Buddha. By turning away from the three poisons—the causal factors that prevent the maturation of this innate awareness—the practitioner ensures that the four rivers naturally subside. A scholar or serious reader consults this work to understand how the knowledge of the Mañjuśrī-nāmasaṃgīti is employed as a catalyst for the cessation of affective disturbances and the realization of a non-dual state.

Sanskrit title: not recorded
Indian author: Mañjuśrīmitra
Tibetan translators: not recorded
Canonical collection: Yoga Tantra Treatises
Genre: Instruction
Source edition: Tengyur, vol. ངུ
Period: classical Tibetan

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Catalogue

84000 catalogue entry

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BDRC library search

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Reference

Cite thisAnuvāda, “Personal Instructions on Understanding “The Recitation of the Names of Mañjuśrī” and Turning Away from the Three Poisons” (Toh 2559), machine draft, 2026.https://naxiai.com/tibetan/works/toh2559

Summary & commentary

Significance

The work is significant for illustrating the application of mantra or name-recitation practices as a means of psychological and ontological transformation within the Indo-Tibetan tradition. It highlights the intersection between the ritual use of Mañjuśrī's names and the philosophical goal of recognizing the luminous nature of mind.

Structure

Passages	Section	Description
1-2	Instruction on Turning Away from the Three Poisons	An explanation of the failure to recognize non-dual bodhicitta and the necessity of abandoning the three poisons to achieve spiritual maturation.

Themes

The Three Poisons (1-2)
Non-dual Bodhicitta (1)
Nāmasaṃgīti Practice (1-2)

Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.

AnuvādaPersonal Instructions on Understanding “The Recitation of the Names of Mañjuśrī” and Turning Away from the Three Poisons·

༄༅། ། འཇམ་དཔལ་གཞོན་ནུར་གྱུར་པ་ལ་ཕྱག་འཚལ་ལོ། ། མཚན་ཡང་དག་པར་བརྗོད་པའི་རྣལ་འབྱོར་པས་ཤེས་པ་དུག་གསུམ་ལས་བཟློག་པའི་མན་ངག་ནི། དེ་ཡང་རིག་པ་བྱང་ཆུབ་ཀྱི་སེམས་འོད་གསལ་སྟོང་པ་གཉིས་མེད་དེ་མ་རིག་སྟེ་མ་ཤེས་པའོ། ། སེམས་ཅན་སངས་རྒྱས་ཀྱི་སྙིང་པོ་ཅན་ཡིན་པ་ལ་སངས་རྒྱས་ཀྱི་རྒྱུ་བོར་ཏེ་ངན་སོང་གི་རྒྱུ་བསགས་པ་ནི་གཏི་མུག་གོ། ། དེ་ལྟར་ཁམས་གསུམ་གྱི་འཁོར་བ་སྡུག་བསྔལ་ཡིན་པར་མ་ཤེས་པས། སྡུག་བསྔལ་དེ་ལ་མངོན་པར་སྲེད་ཅིང་ཆགས་པ་ནི་འདོད་ཆགས་སོ། ། དེ་ལྟར་ཆགས་པའི་དབང་གིས་སེམས་ཅན་རྣམས་ཀྱི་ཉིང་སྲོག་ཉིང་གིས་བཅད་དེ་ཉིང་ཤ་ཉིང་གིས་ཟོས་ནས་གནོད་པ་བྱས་པ་ནི་ཞེ་སྡང་ངོ་། ། དེ་ལྟར་རྒྱུ་དུག་གསུམ་ལས་འབྲས་བུ་ངན་སོང་གསུམ་དུ་སྨིན་ནོ། ། དེའི་དབང་གིས་ཉོན་མོངས་པའི་ཆུ་བོ་བཞི་འཁོར་བའི་རྒྱ་མཚོར་འབབ་པ་ནི་འདི་ལྟ་སྟེ། རྟོག་པའི་ཆུ་བོ་དང་། ལས་ཀྱི་ཆུ་བོ་དང་། འཁོར་བའི་ཆུ་བོ་དང་། སྡུག་བསྔལ་གྱི་ཆུ་བོའོ། ། དེ་ལ་རྟོག་པའི་ཆུ་བོ་གང་ཞེ་ན། རྟོག་པའི་ཆུ་བོ་སྔ་མ་ལ་བརྟེན་ནས། ཕྱི་མ་བྱེད་པ་འཆད་པའོ། ། ལས་ཀྱི་ཆུ་བོ་གང་ཞེ་ན། རྟོག་པ་སྔ་མ་དེའི་དབང་གིས་ལས་དགེ་སྡིག་ཡོད་པས་སྡིག་པ་སྤྱད་པའི་དབང་གིས་ལས་ཀྱི་རྣམ་སྨིན་གྱི་འབྲས་བུ་ཟད་པ་མེད་པར་འབྱུང་བའོ། ། འཁོར་བའི་ཆུ་བོ་གང་ཞེ་ན། ལས་དེ་མ་ཟད་པའི་བར་དུ་སྲེག་པ་ཡང་རྒྱུན་མི་ཆད་པར་འབྱུང་བས་སོ། ། སྡུག་བསྔལ་གྱི་ཆུ་བོ་གང་ཞེ་ན། དེ་ལྟར་སྲིད་པ་གསུམ་དུ་འཁོར་བས་འབྲས་བུ་སྡུག་བསྔལ་གསུམ་དང་རྒྱུན་མི་འཆད་པར་ཉམས་སུ་མྱོང་བའོ། །

Homage to Mañjuśrī Kumārabhūta. The pith instruction for a yogin of the Nāmasaṃgīti to turn awareness away from the three poisons is as follows: First, the luminous, empty, and non-dual bodhicitta of awareness is not recognized—that is, it is not known. Although sentient beings possess the essence of a Buddha, to discard the cause of Buddhahood and instead accumulate the causes for the lower realms is delusion (moha). Because one does not recognize that the cyclic existence of the three realms is suffering, to crave and be attached to that very suffering is desire (rāga). Under the power of such attachment, sentient beings sever one another’s life-force and devour one another’s flesh, inflicting harm; this is hatred (dveṣa). Thus, from the causes of the three poisons, the results ripen in the three lower realms. By the power of that, the four rivers of affliction flow into the ocean of cyclic existence, which are as follows: the river of conceptualization, the river of karma, the river of cyclic existence, and the river of suffering. Regarding these, what is the river of conceptualization? It is the arising of subsequent conceptualizations based upon preceding ones. What is the river of karma? It is the inexhaustible emergence of the ripened results of karma through the power of committing non-virtuous actions, based on the presence of virtuous and non-virtuous karma driven by those preceding conceptualizations. What is the river of cyclic existence? It is the continuous and uninterrupted occurrence of rebirth as long as that karma has not been exhausted. What is the river of suffering? It is the continuous experience of the three types of suffering as the result of wandering through the three realms of existence in that manner.

periodརིག་པ → “knowledge”. 'awareness' belongs to the Dzogchen (11th c. onward) usage; in earlier tantras and in རིག་པ་དང་མ་རིག་པ it is 'knowledge' versus 'ignorance'.

homonymརིག་པ is rendered “knowledge” here; the glossary also records awareness, spell, incantation for other contexts — the sense follows the passage, not a fixed default.

definitionརིག་པ “knowledge” — This term may, according to context, refer to exoteric or esoteric knowledge, a goddess, her associated dhāraṇī , or some combination of these. In the body of this scripture, the dhāraṇī is referred to as a vidyā . In ta

terminologyབྱང་ཆུབ་ཀྱི་སེམས → “bodhicitta”. Keep the Sanskrit loan; 'mind of awakening' is a gloss, and mixing the two inside one text reads as inconsistency.

homonymབྱང་ཆུབ་ཀྱི་སེམས is rendered “bodhicitta” here; the glossary also records mind set on awakening, resolve of awakening, aspiration to enlightenment for other contexts — the sense follows the passage, not a fixed default.

definitionབྱང་ཆུབ་ཀྱི་སེམས “bodhicitta” — In the general Mahāyāna teachings, the “mind of awakening” ( bodhicitta ) is the intention to attain the complete awakening of a perfect buddha for the sake of all beings. On the level of absolute truth, the mind of awak

terminologyསངས་རྒྱས → “buddha”. The title, not a name. In Old Tibetan the spelling is usually སངས་རྒྱས already; the plural sense ('the buddhas') is carried by context, not by a suffix.

homonymསངས་རྒྱས is rendered “buddha” here; the glossary also records Awakened, awakened, Buddha for other contexts — the sense follows the passage, not a fixed default.

definitionསངས་རྒྱས “buddha” — The Indic term buddha means "The Awakened One" and is used in Buddhism as an epithet for the historical Buddha Siddhārtha Gautama as well as other spiritually enlightened beings in general. “ Buddha ” is the past partici

definitionསྡུག་བསྔལ “suffering” — The first of the four truths of the noble ones. The term “suffering” includes all essentially unsatisfactory experiences of life in cyclic existence, whether physical or mental. These comprise (1) the suffering of suffer

termཕྱག་འཚལ → homage

termརིག་པ → knowledge

termབྱང་ཆུབ་ཀྱི་སེམས → bodhicitta

termསངས་རྒྱས → buddha

termསྡུག་བསྔལ → suffering

དེ་བས་ན་དེ་ལྟར་སྨིན་པར་བྱེད་པའི་རྒྱུ་དུག་གསུམ་ལས་བཟློག་ན་ཆུ་བོ་བཞི་ཡང་རང་ལོག་ཏུ་འགྱུར་རོ། ། མཚན་ཡང་དག་པར་བརྗོད་པའི་ཤེས་པ་དུག་གསུམ་ལས་བཟློག་པའི་མན་ངག་སློབ་དཔོན་འཇམ་དཔལ་བཤེས་གཉེན་གྱིས་མཛད་པ་རྫོགས་སོ། །

Therefore, if one turns away from the three poisons, which are the causes that bring about such maturation, the four rivers will also naturally subside. This concludes the instruction on turning away from the three poisons through the knowledge of the Mañjuśrī-nāmasaṃgīti, composed by the master Mañjuśrīmitra.

Terminology used in this text (5)

Term	Rendering	×	Note
ཕྱག་འཚལ	homage	1
རིག་པ	knowledge	1	'awareness' belongs to the Dzogchen (11th c. onward) usage; in earlier tantras and in རིག་པ་དང་མ་རིག་པ it is 'knowledge'
བྱང་ཆུབ་ཀྱི་སེམས	bodhicitta	1	Keep the Sanskrit loan; 'mind of awakening' is a gloss, and mixing the two inside one text reads as inconsistency.
སངས་རྒྱས	buddha	1	The title, not a name. In Old Tibetan the spelling is usually སངས་རྒྱས already; the plural sense ('the buddhas') is carr
སྡུག་བསྔལ	suffering	1

Colophon

Source: tengyur vol. 065_རྒྱུད་འགྲེལ།_ངུ.txt. Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction).

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.

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