Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual text provides a liturgical procedure for the 'eye-opening' and consecration of a statue of Mañjuśrī, based on the Mañjuśrī-nāmasaṃgīti. The text functions as a technical manual for the practitioner, prescribing a sequence of physical and mental actions designed to transform a material object into a living presence of the deity. The process involves ritual bathing using specific substances like white mustard seeds and sandalwood, the offering of sensory delights including music, and the symbolic opening of the deity's mouth to enable the proclamation of Dharma. Additionally, the text extends its scope to include the consecration of scriptural volumes through the invitation of the wisdom-being. By following these instructions, the practitioner commits to a precise set of offerings and mantras intended to secure the blessings of Mañjuśrī and the protection of the nirmāṇakāya by guardians such as Vajrapāṇi and Mahākāla.
Provenance
About this text
A ritual procedure for the eye-opening of the Noble Mañjuśrī-nāmasaṃgīti, the Āryamañjuśrīnāmasaṃgīticakṣurvidhi 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 bod kyi lo tsa ba chos kyi shes rab, and is preserved in the Tengyur, volume ངུ, where it extends over seven pages. Written in classical Tibetan, the work is titled 'phags pa 'jam dpal gyi mtshan yang dag par brjod pa'i spyan dbye ba'i cho ga. The text enacts a liturgical process for the consecration of statues, prescribing the use of specific substances such as white mustard seeds, sesame oil, milk, sandalwood, and camphor, alongside bathing with flowers using a kuśa grass brush. It further details offerings of flowers and the invitation of the deity to grant blessings upon the practitioner and patrons. A scholar or serious reader consults this text today to understand the technical application of ritual bathing and the symbolic purification of emanation bodies, as illustrated by the reference to the birth and bathing of Śvetaketu from Tuṣita.
Cite thisAnuvāda, “A Ritual for Opening the Eyes [of a Statue] according to “The Recitation of the Names of Mañjuśrī”” (Toh 2573), machine draft, 2026.https://naxiai.com/tibetan/works/toh2573
Summary & commentary
Significance
The work is significant as it demonstrates the intersection of material art and spiritual practice in the Indo-Tibetan tradition, where the physical statue is activated through ritual. It illustrates the specific liturgical requirements for Mañjuśrī practice and the role of protectors in maintaining the sanctity of consecrated objects.
Structure
Passages
Section
Description
1-2
Introduction and Invocation
Titles in Sanskrit and Tibetan, homage to Mañjuśrī, and initial requests for blessings for the patrons.
3-4
Ritual Purification and Bathing
Instructions for the ritual bath using specific ingredients and the application of fragrance.
5-6
Offerings and Activation
The presentation of mind-emanated offerings, music, fire rituals, and the symbolic opening of the mouth.
7
Consecration of Scripture
Specific instructions for the consecration of a volume of scripture via the syllable A and Amitābha.
8-9
Final Offerings and Protection
Provision of requisites, requests for the deity to remain, and the appointment of Dharma protectors.
10
Colophon
Attribution of the translation to Suvarman and Chos kyi shes rab.
Themes
Ritual Purification (3-4)
Material Consecration (6-7)
Protective Deities (9)
Sensory Offerings (5)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Ritual for Opening the Eyes [of a Statue] according to “The Recitation of the Names of Mañjuśrī”·
In the language of India: Āryamañjuśrīnāmasaṃgīticakṣurvidhināma. In the language of Tibet: ’Phags pa ’jam dpal gyi mtshan yang dag par brjod pa’i spyan dbye ba’i cho ga zhes bya ba (The Ritual for the Eye-Opening of the Noble Mañjuśrī-nāmasaṃgīti). Homage to the Noble Mañjuśrī Kumārabhūta.
Having crossed the ocean of saṃsāra, which is difficult to traverse, you have arrived at the dry land of nirvāṇa. To Mañjuśrīghoṣa, the embodiment of the five bodies of the Buddha, I pay homage. With a supreme mind intent on benefiting others, I shall explain the excellent and virtuous ritual for the consecration of images of the Three Jewels.
Then, a Vajra Master endowed with intelligence, desiring to perform the consecration of images of the Buddhas and Bodhisattvas such as temples or statues, or of books and stūpas, should perform the extensive approach retreat in a place such as a mountain or a forest, and practice meditation and recitation with all diligence. In this regard, those things one wishes to consecrate should be prepared; all obstructing spirits who claim ownership of them should be expelled. One should extensively perform the ritual for expelling obstructors by fumigating with guggulu incense. One should then address the Sugatas with this request:
"Just as the Sugatas reside in the supreme abode of Tuṣita, and just as they entered the womb of the goddess Māyādevī, so too, O Sugatas, I pray that this very night you all enter into these images. May the Buddha always reside herein, and may the mind of awakening be generated."
For the sake of the patrons, I have performed this ritual application. Please accept these offerings, such as flowers and the like, as they have been prepared. Having turned your compassionate attention toward me and the patrons, may you all grant your blessings upon this today and be worthy of remaining right here.
Having said this, whatever consecration is being performed for the statues and so forth should be protected by Yamāntaka and placed there, sealed with the syllables Āḥ Hūṃ Oṃ Hrīḥ A. Then, one should draw the maṇḍala of the Blessed One Mañjuśrī Jñānasattva, which is the synthesis of all families. All the vases are placed therein. To the north of that maṇḍala, one constructs a most beautiful and delightful bathing house, adorned with four golden pillars and hanging strings of pearls. It is sprinkled with fragrant scents such as sandalwood that are not derived from living beings, and it is decorated with jewels and a jeweled floor. Having invited the deities whom one wishes to consecrate into that very bathing house, they are placed there in the proper manner.
The bathing is performed with auspicious verses and various musical sounds: "Just as the gods offered a bath to the Lord as soon as he was born, so too do I offer a bath with pure divine water." Oṃ sarva-tathāgata-abhiṣekata-samaya-śriye hūṃ. If the image is cast, one bathes it directly. For any other type of image, one uses a mirror and applies a mixture of pea flour, barley flour, and parched rice.
One should add white mustard seeds, sesame oil, milk, sandalwood, and camphor, and then perform the bathing with flowers using a kuśa grass brush. Furthermore, it is said:
"Just as the Holy Śvetaketu, from Tuṣita,
Entered the womb of the beautiful goddess and was born,
And was then bathed—so too, having purified
The relics of the physical remains, I offer a bath
To the lovely emanation bodies.
To the Victors who let fall the rain of the sublime nectar
Of the holy Dharma in the ten directions, I offer a bath."
Oṃ sarva tathāgata pūrṇādi-pakrodhaye svāhā.
Then, the master should take the vase previously consecrated through the approach practice and filled with divine water. Upon a mirror, having applied five drops of perfume and five heaps of flowers, he should offer the bath while reciting:
"The aggregate of form is completely pure;
It purifies the stain of ignorance.
Through the wisdom of the expanse of phenomena (dharmadhātu-jñāna),
I offer a bath to the glorious body.
The aggregate of feeling is completely pure;
It purifies the stain of pride.
Through the wisdom of equality (samatā-jñāna),
I offer a bath to the glorious qualities.
The aggregate of perception is completely pure;
It purifies the stain of attachment.
Through the wisdom of individual discernment (pratyavekṣaṇā-jñāna),
I offer a bath to the glorious speech.
The aggregate of formations is completely pure;
It purifies the stain of jealousy.
Through the wisdom of all-accomplishing action (kṛtyānuṣṭhāna-jñāna),
I offer a bath to the glorious activity.
The aggregate of consciousness is completely pure;
It purifies the stain of hatred.
Through the mirror-like wisdom (ādarśa-jñāna),..."
I offer the ritual bath to the glorious body of the enlightened mind. OṂ SARVA TATHĀGATA BUDDHA VAJRA RATNA PADMA KARMA ABHIṢEKATA SAMAYA ŚRĪYE HŪṂ. Following that, wipe the body with a clean cloth smeared with fragrance: "The body of the Victor is as clear as the moon in the sky. Although the Buddha’s body is free of stains, in order to clear away the habitual tendencies of wandering beings without exception, I wipe the body with a cloth of unfrayed fringes; may the habitual tendencies of sentient beings be purified without exception." Wipe the body while reciting NIRMĀNAKĀYA ŚUDDHO ’HAṂ. Then, offer robes appropriate to the family and recite verses of auspiciousness. OṂ DĪPANA PAYE SVĀHĀ. Anoint with fragrance. OṂ GANDHĀYA SVĀHĀ. With this, offer the robes. OṂ ĀBHARAṆI VIBHŪṢĀYA SVĀHĀ. With this, offer ornaments to the Bodhisattvas: "In order to protect all wandering beings for a long time, I offer these sublime divine robes to the Sugatas; please accept them as you please." And: "To serve as ornaments for the branches of enlightenment and so that wandering beings may gain merit, I offer these supreme ornaments to the Sons of the Sugatas; please accept them as you please." With these, don the ornaments. Then, having invited the maṇḍala and accomplished the maṇḍala oneself, after completing the offerings to one’s own maṇḍala, make the deities of the consecration very vivid. Gather the wisdom maṇḍala into the space, invite it, and dissolve it inseparably. Having conferred the empowerment and performed the sealing, offer the most extensive offerings, including the five offerings of actual wealth.
One should make perfect offerings with the eight offerings emanated by the mind. Furthermore, one should make perfect offerings with inconceivable varieties of sounds and music. Having made such excellent offerings, one should also commence the activity of the fire ritual. Following that, one should also arrange and set out a vast torma offering.
In that way, having invited the wisdom being, at the break of dawn when the sun is about to rise, one should perform the opening of the eyes. Abiding in the meditative absorption of the Great Vairocana, one should hold a golden probe and recite:
"O Compassionate Victorious One who has come through space,
Although the Buddha’s eyes are without obstruction,
In order to purify the habitual tendencies of sentient beings,
I shall open the eyes of the Sugatas.
May the blindness of all sentient beings be dispelled!
OṂ NIRMĀKĀYA VAJRA CAKṢU PRAVEŚA VIŚODHANA SVĀHĀ."
Holding a golden ear-cleaner, one recites:
"Although the Victorious One’s ears are without obstruction,
Sentient beings have become destitute of hearing.
Just as the Victorious One beats the drum of Dharma,
Likewise, for the sake of all sentient beings,
I shall open the ears of the Sugatas.
May the sounds of the Dharma be heard!"
OṂ NIRMĀKĀYA RIVYAKARṆAYE SVABHĀVA ŚUDDHO ’HAṂ.
Holding a golden nose-cleaner, one recites:
"Although the Victorious One’s nose is without obstruction,
For the sake of the sentient beings of the world,
Having abandoned the stains of the contaminated aggregates,
And just as one produces stainless, complete purity,
I shall open the nose of the Victorious One.
May the sublime, stainless, uncontaminated scent be perceived!"
OṂ NIRMĀKĀYA DHVYĀNASAYE SVĀHĀ.
Holding a precious probe, [one should say]: "Just as for the sake of proclaiming the sublime Dharma to beings destitute of Dharma, you satisfy all beings with the pure, flavorful essence of the Dharma, so too, in order to offer food endowed with a hundred supreme flavors, I shall open your mouth." Oṃ nir-mā-kāya i-dhi-vya-mukhaye svāhā.
Then, if it is the form of an ordained person, holding a razor: "Just as the Teacher, at the self-arisen stūpa, abandoned the signs of a householder, so too, for the sake of the welfare of migratory beings, I shall abandon the signs of a householder."
Having offered the outer robe (saṃghāṭī) and the upper robe (uttarāsaṅga): "Just as Jīvaka, the King of Physicians, offered garments to the body of the Victorious One, so too, for the sake of healing migratory beings, I offer the supreme garments of moral shame and dread of blame." Oṃ nir-mā-kāya to-phyol-tra pra-naye svāhā. Thus one should speak and offer.
Oṃ upa-sukāsa pāri-srāvaṇaye svāhā. With this, one offers the water filter, the alms bowl, and so forth.
Then, holding a vajra smeared with perfume at the heart and generating the major and minor marks: "Adorned with these eight auspicious substances, such as the conch, the endless knot, and the swastika, may there be complete victory in the heart of the Victorious One." Oṃ nir-mā-kāya triṃśad-mahā-puruṣa-lakṣaṇa-śodha-anuvyañjaye svāhā.
If the image of the Sugata is in the attire of a universal monarch (cakravartin), it is not otherwise; one should offer the conch, the comb, the sword, and so forth. It should be understood that the adornment with the endless knot and so forth is to be applied accordingly.
If one is performing the consecration of a volume of scripture, one should definitely generate the Buddha Amitābha, the essence of Vajradharma, from the syllable A. Having invited the wisdom-being (jñānasattva) to enter and performed the empowerment and sealing, one should fashion it into a volume. Regarding the offering of robes:
"By the light rays of the speech of the sublime Dharma,
Which is the purity of the branches of enlightenment,
I offer these stainless robes
To the sublime Dharma."
Offer them while reciting: Oṃ dharmadhābhyāḥ pratīccha svāhā. Following that, bind it with a vajra-string and apply seven layers of vermilion or sindūra seal, reciting: Oṃ vajramudrā bandhaya adhiṣṭha svāhā.
If the consecrated object is a stūpa, complete it as the Buddhas of the five families of the Sugatas. Having definitely invited the wisdom-being to enter, perform the empowerment and sealing, and make offerings. Recite verses of auspiciousness and visualize it as a stūpa of the great Bodhisattvas arising from those [deities]. Then:
Oṃ araje viraje svāhā—with this, apply white earth.
Oṃ arame svāhā—with this, set the bre (dome).
Oṃ cakravartanaye svāhā—with this, set the wheel.
Oṃ chattraye svāhā—with this, offer the parasol.
Oṃ kuberadhvajaye svāhā—with this, set the victory banner.
Oṃ pāṭakaye svāhā—with this, hang the pennants.
Oṃ paṭudāmalampaye svāhā—with this, hang the silk streamers.
Oṃ puṣpamālaye svāhā—with this, hang the flower garlands.
If it is a Bodhisattva [image], offer a needle, a thimble, and a comb.
For the sake of benefiting all wandering sentient beings, I shall offer the necessary requisites just as you have taken the vast vow to train in the five fields of knowledge. Oṃ upasūkalasa pārikāraye svāhā. Then, everyone should collectively make extensive offerings, honoring them with parasols having golden handles and so forth. If one possesses the means, one should also perform an extensive fire offering (homa); if not, one should offer caru. Then, request the deities of one’s own maṇḍala to depart:
All the perfect Buddhas and their sons,
The entire assembly of Bodhisattvas,
Along with the retinues of the maṇḍalas of the gathered families:
Whatever parts of the ritual were incomplete,
Please grant your forgiveness for those.
Having thoroughly performed the pacifying and enriching
For the sake of the patron,
And having departed for the realm of the Buddhas,
Please return once again.
As long as the eon lasts,
Until earth, water, fire, and wind are destroyed,
O Bhagavān, please protect the images of all the Buddhas.
From the noble mind of the master and the disciples,
Having protected the children and grandchildren,
Please depart from this consecration.
Oṃ vajra muḥ.
Then, having absorbed the samaya wheel into oneself, the request for the wisdom beings (jñānasattva) of the consecration to remain steadfast is as follows: Both the master and the patron should hold onto the throne and offer a garland of flowers:
"As long as the eon is not destroyed
By fire, water, or wind,
For the sake of all sentient beings..."
"O Bhagavān, please remain!" Thus one should say, and present offerings to Vajrapāṇi, saying: "Please act to protect the nirmāṇakāya." Then, one should present a vast torma to whichever protector of the Dharma, guardian of the directions, Mahākāla, or any other appropriate deity, and entrust them with the task of protecting the physical form for the sake of all sentient beings:
"For the sake of all wandering beings,
May the Sugatas remain.
For the sake of myself and others,
May the nirmāṇakāya image be beheld."
Thus one should say. Furthermore, one should offer tormas to the male and female yakṣas residing in that region and entrust them with the care of the image. To the elders and the leaders of the household, one should say: "In this age of the five degenerations, this is the nirmāṇakāya; protect it without letting it decline." Then, having dressed the statue, scripture, or stūpa as appropriate, it should be displayed to the wandering beings. By the mere sight of it, the obscurations of immeasurable eons will be purified without exception. The patron should perform songs and dances, recite auspicious verses, and enjoy the remaining food offerings consecrated with mantra.
"Because an inferior consecration is inauspicious,
By performing this excellent consecration,
Through this act, may all wandering beings
Purify their sins by the mere sight of it,
And behold the face of the nirmāṇakāya."
The Ritual for the Consecration of the Mañjuśrī-nāmasaṃgīti, composed by the master Mañjuśrīmitra, is hereby complete.
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.