Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual text provides a structured liturgical framework for the practice of the Nama-saṃgīti (Recitation of the Names) of Mañjuśrī. The work guides the practitioner through a sequence of visualization and meditative absorption, beginning with the radiation and reabsorption of the deity, who is depicted as the gold-colored Lion of Speech holding a scripture and an utpala flower. The ritual integrates devotional praise with advanced meditative techniques, specifically the non-dual yoga of emptiness centered on the syllable A. The text commits the reader to a disciplined practice of recitation and wind-stability, asserting that the transcendence of non-existence is contingent upon the practitioner's ability to maintain stability in the subtle winds. By blending the recitation of the deity's names with the visualization of seed syllables and the realization of emptiness, the ritual aims to align the practitioner's consciousness with the wisdom-body of Mañjuśrī.
Provenance
About this text
A ritual work centered on the deity Mañjuśrī, the Āryamañjuśrīratnopāyikā belongs to the Yoga Tantra Treatises. The work is attributed to the Indian author Yaśodatta. It was translated into the Tibetan language by Smṛtijñānakīrti and is preserved in the Tengyur, volume ངུ, where it extends over five pages. In the classical Tibetan tradition, it appears under the title 'phags pa 'jam dpal rin po che'i cho ga. The ritual enacts a sequence of devotional and meditative practices, beginning with homage to Vajrasattva and the Lion of Speech. It guides the practitioner through the radiation and reabsorption of a gold-colored deity who holds a volume of scripture and an utpala flower, eventually directing the practitioner to dissolve the deity into the non-dual self and meditate upon the wisdom being at the heart. A scholar or serious reader consults this text today to examine the specific liturgical instructions for visualizing the deity and the subsequent integration of the jñānasattva upon the lotus and moon.
Cite thisAnuvāda, “A Ritual of Precious “Recitation of the Names of Mañjuśrī”” (Toh 2588), machine draft, 2026.https://naxiai.com/tibetan/works/toh2588
Summary & commentary
Significance
The work is significant for its synthesis of mantra recitation, deity yoga, and the specific physiological focus on wind stability common in Indo-Tibetan tantric traditions. It illustrates the transition from dualistic devotion to non-dual meditative absorption, providing a technical roadmap for achieving a state of uncontaminated wisdom.
Structure
Passages
Section
Description
1-2
Preliminary Homage and Visualization
Initial salutations to Vajrasattva and Mañjuśrī, followed by instructions on the deity's golden appearance and attributes.
3
Praise and Dissolution
Offerings of praise to the deity as the body of wisdom, concluding with the dissolution of the deity into the non-dual self.
4
Recitation and Non-dual Yoga
Instructions on the diligent recitation of the Nāmasaṃgīti and the use of the syllable A to meditate on emptiness during periods of weariness.
5
Mantra and Syllable Visualization
The presentation of the Sanskrit mantra and the visualization of the white letters A and HAṂ.
6
Technical Requirements for Success
An explanation of the necessity of wind stability for the practice to be effective and the attainment of the uncontaminated state.
Themes
Non-dual Yoga and Emptiness (3-4)
Deity Visualization (2-5)
Wind Stability and Subtle Body (6)
Liturgical Recitation (4-5)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Ritual of Precious “Recitation of the Names of Mañjuśrī”·
In the language of India: Ārya-mañjuśrī-ratna-nopika. In the language of Tibet: ’Phags pa ’jam dpal rin po che’i cho ga (The Ritual of the Noble Mañjuśrī Jewel). Homage to Vajrasattva!
Homage to the Lion of Speech, who abides in the state of suchness, the perfect omniscient Mañjuśrī, who possesses truth and is free from grasping.
For the sake of the yogi who bows with devotion, who meditates constantly, and who practices with faith, I shall explain this.
One who delights in emptiness and has attained mastery, who possesses the samaya and delights in meditation, who gives their life to yoga and has great faith, who acts for the benefit of sentient beings and is grateful, and who is diligent in the constant recitation of the names—possessing these ten qualities, one should sit upon a comfortable seat in a place that gladdens the mind.
While recollecting the yidam in their ordinary form, place a yellow syllable MUṂ at the heart. From it, light rays of five colors radiate, inviting the Bodhisattvas and Gurus of the ten directions. Visualizing them in front, perform prostrations, offerings, and the purification of misdeeds. Then, rejoice, take refuge, generate the bodhicitta, dedicate the merit, and offer praise with verses of homage and so forth.
Next, contemplate emptiness with the mantra: OṂ AKĀRO MUKHAṂ SARVA DHARMĀṆĀṂ ĀDYANUTPANNATVĀT SVĀHĀ. By remaining the mind in the state of the mantra’s meaning—the absence of intrinsic existence—for a long time, one should abide in that very suchness.
Then, in the empty sky, all things abide as the syllable PAṂ. Above that, from a white syllable SAṂ, a lion, the Bodhisattva, appears clearly. Above that, from the syllable A, a moon appears clearly. Upon that seat, from a yellow syllable MUṂ, meditate on a beautiful blue utpala flower.
From that, perform the radiation and reabsorption; meditate on the Lion of Speech. Yellow, like refined gold, his right hand is marked with an utpala flower and a volume of scripture. His left hand bestows gifts upon others. With a joyful mind, he is endowed with a smile. Through great compassion, he abandons the afflictions. His body is adorned with jewels, and his head is beautified by a topknot. His hair is curled in a crown, and he is beautified by a yellow upper garment. A lower garment and silk pendants hang down. Since he is not of a sluggish nature, meditate on him as always clear. Then, invite and make offerings. With oṃ vāgīśvara jaḥ hūṃ vaṃ hoḥ oṃ āḥ hūṃ, offer the water for the feet. oṃ vajra puṣpe āḥ hūṃ. oṃ vajra dhūpe āḥ hūṃ. oṃ vajra gandhe āḥ hūṃ. oṃ vajra dīpe āḥ hūṃ. oṃ vajra naivedye āḥ hūṃ. baliṃta kha kha khāhi khāhi āḥ hūṃ.
I bow to you, the supreme vajra of supreme generosity. I bow to you, who have reached the ultimate reality. I bow to you, who arise from emptiness. I bow to you, the awakening of the buddhas. I bow to you, the passion of the buddhas. I bow to you, the desire of the buddhas. I bow to you, the delight of the buddhas. I bow to you, the play of the buddhas. I bow to you, the smile of the buddhas. I bow to you, the laughter of the buddhas. I bow to you, the very speech of the buddhas. I bow to you, the very mind of the buddhas. I bow to you, who arise from non-existence. I bow to you, the source of the buddhas. I bow to you, who arise from space. I bow to you, who arise from primordial wisdom.
I bow to you, the Net of Magical Illusion. I bow to you, who displays the play of the buddhas. I bow to you, the all of all. I bow to you, the very body of wisdom. Thus one offers praise. Then, one dissolves [the deity] into the non-dual self. At the heart, upon a lotus and moon, one should clearly meditate on the wisdom being (jñānasattva), one finger-width in size and similar [in appearance]. At the heart, upon a moon, one should contemplate the supreme syllable A. One should circle the mantra garland of wisdom: OṂ SARVA DHARMĀ BHĀVA SVABHĀVA VIŚUDDHA VAJRA CAKṢU A Ā AṂ AḤ PRAKṚTI PARIŚUDDHA SARVA DHARMĀYATUTA SARVA TATHĀGATA JÑĀNA KĀYA MAÑJUŚRĪ PARIŚUDDHITĀM UPĀDĀYE TA A Ā SARVA TATHĀGATA HṚDAYA HARA HARA OṂ HŪṂ HRĪḤ BHAGAVĀN JÑĀNAMŪRTI VĀGĪŚVARA MAHĀVĀCA SARVA DHARMA GAGANĀMALA SUPARIŚUDDHA DHARMADHĀTU JÑĀNA GARBHA ĀḤ. Focus the mantra garland on the secret place and recite it one hundred and eight times. Then, when reciting the names, one should fix the visualization firmly upon the wisdom beings and recite their qualities. Furthermore, if it is not stable and one becomes distracted, the power will be small. When it becomes stable, non-dual wisdom may arise. As for the recitation of the qualities: because he teaches the dharma of the final vehicle, through knowing that all are the essence, he shows that all possess that. If one acts in this way and offers praise, the entire dharmakāya will be attained. Whatever one desires will arise from that. The eight classes of gods and spirits will become joyful.
All desires arise from it. Then, with diligence, recite the Nāmasaṃgīti. Do not become weary, but practice with devotion. When weariness does arise, one should practice the non-dual yoga. From the syllable A, one should meditate on mere emptiness. One should meditate clearly and without conceptualization. Then, from the melting of the A, from a white drop becoming increasingly small, the wisdom of emptiness becomes clear; it is a clarity free from dullness and agitation. Focus and meditate again and again, and appearances will be seen as lacking inherent existence.
Alternatively, it is the wheel of insight (prajñācakra), possessing sixteen half-moons and half-drops, the pinnacle of the four meditative concentrations (dhyāna), and transcending the calculations of the limbless. As it is said: "Sixteen, half of which is eight; half of that is four. These are the wheels of the four locations. The hub is the wheel of insight; on the twelve-spoked wheel, the arrangement of the mantra is to place A Ā Aṃ Ā in sequence. Then, place them again and again. In the center, one should contemplate the supreme A."
Then, at the heart, the wheel of insight has twelve spokes. One should arrange the twelve vowels—A Ā, I Ī, U Ū, E AI, O AU, Aṃ Aḥ—circling to the right. The supreme A resides in the hub. At the throat, the wheel of insight has twelve spokes. One should meditate on the A in the hub, and on the spokes, arrange A Ra Pa Ca Na, Vā Gī Śva Ra, Pra Jñā Na Ma in sequence. Then, on the wheel of the crown, one should arrange the twelve spokes; this is the mantra of the body, the activity mantra: A Ā.
SARVA TATHĀGATA HṚDAYA HARA HARA OṂ HŪṂ HRĪḤ | BHAGAVĀN JÑĀNAMŪRTI | VĀGĪŚVARA MAHĀVĀCA | SARVADHARMA GAGANA | AMALA SUPARIŚUDDHA | DHARMADHĀTU JÑĀNAGARBHA ĀḤ | In the center dwells the great white letter A. From below, visualize the white syllable HAṂ turned upward. That which exists as the letter in the center is the pinnacle of the four dhyānas. The inner wheel is empty and remains like light. Visualize the letter like a speck of dust or a drop. It is the nature of the central bindu. Behold it, for it possesses manifold joys. In the four wheels is insight; the bindu in the avadhūtī is method. From the tip of the jewel, it reaches the HŪṂ. It remains as white light. Then, the cause of awakening flows. Because Caṇḍālī resides in the treasury of wealth, focus the mind there and meditate. The wheel remaining in that manner is the activity of the branches. It is non-existent, beyond calculation, and performs immeasurable dhyāna. Furthermore, by focusing on Caṇḍālī, fire blazes, arising from the heat. Having entered the path of the avadhūtī, the fire blazes at the navel and incinerates everything. Thus, the bliss of the crown of all four wheels naturally melts. Everything becomes white like milk. Having descended to the jewel, it is drawn to the navel. In coordination with the winds, draw it up again and again. Above that, the body is restored and bliss arises. Appearance and joy are born. It arises like the reversal of the sixteen. Ordinary, untainted wisdom is born. If you become weary or wish to release the dhyāna, and desire to withdraw it to the crown, even if you reach the state beyond joy, no fault will occur. Since it has not arisen from ordinary methods—
No great fault will arise. Furthermore, this is achieved by attaining stability in the winds; it is possible through this practice and not otherwise. For one who has attained the ordinary uncontaminated state, this is the transcendence of the word "non-existence." One should request the ordinary [deities] to depart and abide in the divine pride. One should engage in whatever virtuous conduct one is inclined toward. One should practice generosity with faith and without anger. All activities of body, speech, and mind should be maintained in the state of great bliss. Rely on meditative concentration that is not forgotten. If one acts in this way, the unsurpassed will be attained. One will attain the youthful body and be happy in these very lives. Through the ritual I have composed, I confess any contradictions to the deity. May all delightful roots of virtue lead to the attainment of Mañjuśrī.
The Sādhana of the Noble Precious Mañjuśrī, composed by the laywoman Yaśodattā and translated by Smṛtijñānakīrti, 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.