SYNOPSIS OF MAJUSHRI NAMASAMGITI.

CHANTING THE NAMES OF

MAJUSHRI.
Тиб. འཇམ་དཔལ་མཚན་བརྗོད།
Wyl.'jam dpal mtshan brjod.
Sanskr. mañjuśrīnāmasaṃgīti.

Those who do not know Paramadibuddha do not know Namasamgiti.

Those who do not know Namasamgiti do not know the Body of Jnana Vajradhara.
/Vimalaprabha/.

1
Introduction.

Manjushri (Tib: རྗེ་བཙུན་འཇམ་པའི་དབྱངས་ wyl.rje btsun 'jam pa'i dbyangs).

He first appears in the sutra literature of Mahayana Northern Buddhism, where
he is seen as the bodhisattva of wisdom. In artistic depictions, these forms are
not iconic in appearance, which means that the iconography is not fixed.

A great dhyani bodhisattva and one of the eight "close sons" of Shakyamuni
Buddha, he is considered the embodiment of wisdom(prajni). In the sutras he is
often one of the main interlocutors of the Buddha. He is often called Manjushri
"Kumarabhuta," literally "Eternally Young," so named because of his special
identification with Prajnaparamita. Manjushri is also often referred to as
Manjughosha, Manjushwara, and Panchashikha.

In Tibetan tradition he is known as "the only father of Buddhas"(tib.

རྒྱལ་བའི་ཡབ་གཅིག་) as he inspires them to comprehend the depths.
He is the only member of the Buddha's retinue who volunteered to visit
Vimalakirti, and he serves as Vimalakirti's chief interlocutor throughout the
sutra.

Analysis of Manjushri's name.

Manjushri is the embodiment of non-divine knowledge.

Sanskrit.
Manjushri (मञ्जुश्री) - is a Sanskrit word consisting of two terms
mañju (मञ्जु ) и śrī (श्री)1/2 (-śrīḥ). [=mañju-śrī].

1 Sri (श्री) 1. Fortune, prosperity, success, prosperity. 2. Wealth. 3. Beauty, splendor, splendor. 4.
Appearance. 5. Light. 6. Any virtue or perfection. 7. The three purposes of life together, or love--
"kama," law--"dharma," and wealth--"artha. 8. Clothing, jewelry. 9. Condition, attributes. 10.
Greatness, royalty. 11. Superhuman power. 12. intellect, understanding. 13. Exaltation,
consequence. 14. Fame, glory. 15. Goddess Lakshmi, wife of Vishnu, deity of abundance and
prosperity. 16. the name of Saraswati. 17. mother of Kuntu, the seventeenth Jinnah of the
present age. 18. Sarala tree (Pinus longifolia.) 19. The tree of Bilva. 20. Lotus. 21. Carnation. 22.
A prefix to the names of deities, forming a kind of invocation at the beginning of a letter, etc.
E.and often used repeatedly, as Sri Sri Sri Durga; also a prefix of respect to names of proper
persons, as Sri Jayadeva; also works, as Sri Bhagavat; this use is elliptical; possessive aff.
matup or adjective yukta joined, etc. E. Being understood, and then the meaning would be:
magnificent, illustrious, famous, etc. D. shri, to serve (i.e., whom the world worships), quip aff.
and the vowel is made long.

2
To illustrate the variety of translation and use of the term - In Jainism, Sri (श्री, "good fortune")
is the name of the lotus-dwelling deity (puskar) in the middle of Padma Lake, which is on top of
Mount Himavat (Himavan). According to the 2nd century Tattvarthasutra 3.10, this mountain is
located in Jambudvipa: the first continent of Madhya-loka (middle word). Jambudvipa (where Sri
resides) is at the center of all continents and oceans; all continents and oceans are concentric
circles with Jambudvipa at the center. Just as the navel is at the center of the body,
2
Derivative forms: mañjuśrīḥ (मञ्जुश्रीीः).
- Mañju (मञ्जु ) - means 'soft (flowers)' according to the
Mahāprajñāpāramitāśāstra (chapter XIV).-So, "[...] Seeing the Buddha's body
(buddhakaya), his purity (vishuddhi) and his great rays (mahāraśmi). these gods
offer him water and earth flowers. Of all the terrestrial flowers, the jasmine is
the most beautiful; of all the water flowers, the blue lotus is the most beautiful.
Whether they grow on trees or on reeds, they are flowers of different colors and
different smells. Each holding a heavenly flower, they gather around the
Buddha. These flowers have beautiful color, rich fragrance; they are soft [i.e.,
manju] and supple; that is why they are used as offerings.

- śrī (श्री) (-śrīḥ) - Holy, noble, glory, splendor, glorious, abundant, good, splendor,
wealth, supreme, abundance.

Tubetan.
འཇམ་དཔལ་ - Jampal - Supreme softness; Gentle splendor.
འཇམ་ - Jam - Soft.
དཔལ་ - Pal, paladen, is the same as Sri in Sanskrit.
Iconography.
The most frequent depiction of Manjushri is with one face and two hands. His
characteristic attribute is the Book of Prajnaparamita, which he holds in his left
hand or which lies on a lotus flower by Manjushri's left ear. His second attribute
is the Sword, which he often holds in his right hand, in a gesture of swinging. In
art he is usually depicted in a relaxed pose, in front of a temple or depicted in a
narrative setting. He always looks young, like a sixteen-year-old youth.

In the Tantric literature of Northern Buddhism, Manjushri is regarded as a fully

enlightened Buddha with many manifestations and manifestations spanning all
four classes of Tantra, simple and complex in form. Of the Eleven Image Forms,
Manjushri is represented in Peaceful, Semi-Peaceful, Angry, and Furious Forms.
All tantric forms have corresponding appearance. The iconography is determined
by the type of appearance, the color, the number of faces, the hands and the
attributes that are in the hands, and the figures of the retinue.

The various forms of Manjushri as yidam are taken from the textual sources of
the early Tantras, namely the Manjushri Mulakalpa, Siddhaikavir, Mayajala and
Namasamgiti tantras.
The yidam forms of Anuttarayoga are borrowed from the tantras of
Vajrabhairava, Raktayamari, Krishna Yamari, Vajrahridaya Lamkara and
Vajrapanjara.

The form of the Manjushri Namasangiti Tantra.

Jambudvipa is at the center of all continents and oceans. Mount Sumeru is at the center of
Jambudvipa. It is also called Mount Sudarshan.

3
In a peaceful manner, yellow in colour, with one face and four hands Manjushri
holds in the first right a blue sword of wisdom wrapped with licks of flame and
in the left held to the heart the stem of a pink utpala flower blossoming at the
left ear supporting the Prajnaparamita text. In the lower two hands are an arrow
and a bow. Adorned with fine ornaments of gold and jewels as a crown, earrings,
necklaces and bracelets he is draped in a variety of scarves, silks and a lower
garment of rainbow colours. Seated atop a moon and multi-coloured lotus seat
he emanates a pale yellow nimbus of fine light rays and a green areola
completely enclosed by dark green leaves and lotus blossoms.
In front, from a dark blue pool with water fowl sporting rises a pink lotus as a
foundation for an array of rich offerings of a golden Dharma Wheel, wishing
jewels, auspicious emblems, vases and delicious foods offered to the noble
Manjushri.
At the bottom left is White Manjushri, with one face and two hands. White
Manjushri arises from the Siddhaikavira Tantra of the Kriya classification. The
right is extended in front in the gesture (mudra) of generosity and the left holds
to the heart an utpala stem with the Prajnaparamita book above. Adorned with
jewels, gold ornaments and silks of various colours he sits in vajra posture
above a lotus within a display of orange and red lights.
To the right is Blue-black Sarasvati with one face and two hands performing the
Dharma teaching mudra at the heart while holding the stems of two utpala
flowers blossoming at both ears and supporting the wisdom sword and
book. Adorned with ornaments and silks he stands with the legs together upon a
moon and lotus seat within a display of light rays.

Description of Jeff Watt.

4
A general scheme of information on Manjushri.

5
As to the actual topic of this work.
The enumeration of the supreme or absolute names of
Manjushrijnanasattvasya-paramartha-namasamgiti (full title in Sanskrit).
"Arya Manjushri nama samgiti," is the text with which the tantra section in
Ganjura begins, and is called the focal point of all tantric precepts.
Given the genre of «samgiti» as collective chanting, and the fact that nama here
is closer to the standard text title traditionally found in headings, one might
assume a translation as "Chanting the supreme meaning of Manjushri."
«Samgiti» is not always associated with chanting; it can also be recitation, and
recitation of names is by and large enumeration.
Hopkins in the composite dictionary gives for "saṃgīti" the Tib. གླུ་དབྱངས་ Wyl.glu
dbyangs - melodious singing.
However, the Tibetans translated the Tib. ཡང་དག་པར་བརྗོད་པ་ Wyl. yang dag par
brjod pa, that is, they have "gīti" "brjod pa" "བརྗོད་པ་" But this is not really an
"enumeration," more of a naming.
Ringu Tulku in his work " The Philosophy of the RIME of Jamgon Kongtrul"
writes:
"This text is the Meditation Network chapter of the great tantra, Manjushri
Magical Network Manifestation, in sixteen thousand stanzas.
This tantra is explained in various ways.

6
For example, the bodhisattva kings of Shambhala explain it according to the
Kalachakra-tantra, Lalitavajra explains it as the Anuttarayoga Paternal Tantra,
and Manjushrikirti and Manjushrimitra explain it according to the Yoga-tantra.
In Tibet it is sometimes explained according to Atiyoga, and in India it is
sometimes explained according to Madhyamaka.
Within about a year, Lochen Rinchen Zangpo translated The Chanting of the
Names of Manjushri into Tibetan.
Later several translators revised the translation.
Panchen Smritijnyana gave a complete teaching on this tantra, including
initiation, tantra, and heart instructions. Kye Jema Lungpa, passed it on to
Ngogton Choku Dorje. This lineage of teaching corresponds to Yoga Tantra.
In the Kagyu Lineage:
Marpa Chokyi Lodro received this teaching in accordance with the
Anuttarayoga-tantra from Maitripa. The lineage of Marpa, devotional
transmission and reading still exists today.

There is also a lineage of transmissions that began with the Panchen

Smritijnyana.
There are many different translations of Manjushri's Chanting of the Names, but
not many different meanings. The only difference is in the wording "empty
essence of a hundred letters" according to the Yoga-tantra and "empty essence
of six letters" according to the Anuttarayoga tantra.
It is said that if one gains confidence in this tantra king, he will gain confidence
in all the tantras of anuttarayoga. And if one does not understand the meaning
of this tantra, then one does not understand the meaning of anuttarayoga as a
whole.
This is stated in the Unsullied Luminary:
"In order to free all beings from doubt, the Tathagata collected the repetition of
Manjushri's names from all the teachings of Mantrayana and taught them to
Vajrapani. He who does not know the repetition of Manjushri's names does not
know Vajradhara's wisdom body. He who does not know Vajradhara's wisdom
body does not understand Mantrayana. He who does not understand
Mantrayana remains in samsara, separated from the path of the victorious
Vajradhara."

7
A few stories about "Namasamgiti."
1. There was a lama who used to recite by heart the "Manjushri Nama Samgiti"
on his way to the temple for the morning hural - on leaving home, he would
start his recitation, and read at such a speed that just by the time he entered
the temple door, the recitation was over. One day this lama had a quarrel with a
shaman, who put a curse on him. One morning, as usual, he went to the temple
reciting "Manjushri Nama Samgiti". As he reached to the door, he hesitated, he
realized that the reading was not over yet. Then he took his hand away from the
door, clapped his hands together... - and awoke from his slumber a step away
from the edge of the steep cliff, where he had been led to by the somnambulistic
charms of the shaman.
2. In an area where one man lived, there lived four cannibal rakshasi. One day
one of them came to his house and said that it was his turn to be eaten, and
told him to be at home tomorrow when they came. That man decided to flee and
ran away from home. There was a cave on his way, and there he decided to hide.
In the cave he found someone's skull with teeth, put it in front of him and sat
down, thinking to wait out the trouble. The ogres, having tracked him down,
went into the cave, but as soon as they noticed the skull, they began to rush
from side to side, and eventually fell to the ground. Soon they woke up and ran
out of there with their heads down. The man followed them. "What do you need?
We'll give you everything," they said to him. "Why did you run away?" - he
asked. "Because on every tooth of your skull sits a multitude of fierce deities
with fearsome faces! From now on we will do all your bidding," was the oath they
swore to him. So the man went to a soothsayer, showed him the skull, and
asked him the reason for their behavior. The man replied that the skull had
once belonged to a man who had read Manjushri Nama Samgiti, performed the
contemplation of Manjushri, and eventually attained the state of Buddhahood.
"And you, if you contemplate like him, will also meet Manjushri," he narrated.
3. There are stories of a lama who did not shine intellectually, but persisted in
reading Manjushri Nama Samgiti every day. In his next life he possessed the
ability of rigpei lo, a kind of lucidity whereby one can understand books without
reading them, for example, by touching them with the hand.

8
Manjushri Namasamgiti. Chanting the names of Manjushri.

Manjushri Namasamgiti (is a non-divided tantra (advaita), along with tantras

such as Kalachakra Tantra. The Buddha taught Namasamgiti to his disciple
Vajrapani and his wrathful retinue to lead them to enlightenment. Although this
is only a short text of 167 verses, it summarizes all of the Buddha's teachings.

As the Buddha said:

"This is the main clarification and clarification of the words. It is the non-divided
reality. Therefore it is imperative that all living beings study and recite
Manjushri Nama Samgiti.

Although Namasamgiti, is a tantric text, Jamyang Kienze Wangpo explains that

this text can also be recited by "novices who do not practice deep yoga ... who
want to repeat the tantra as a praise of Manjushri's formidable qualities." When
Dzongsar Kienze Rinpoche taught the Madhyamakavatara in France in 1996, he
read this text as an auspicious offering and praise and said:

"It is praised as the root of all tantras. It is like the Buddhist Bhagavad Gita.
When I read it, you should pray to be born a helper of Manjushri, his disciple,
when he attains enlightenment. Supposedly, he is the last Buddha to be
enlightened during this kalpa. It is also said that he was the first buddha of this
kalpa."

The text of the Jamyang Khyentse Wangpo entitled "The Way of Accumulating
Tantra Reading by Repeating the Names of Manjushri, Manjushri Nama
Samgiti." It is "method of reading," which explains how to practice the root text
and also offers additional prayers and practices for recitation before and after
the root tantra text.

Jamyang Khyentse Wangpo offers four different ways to practice Manjushri

Namasamgiti :

- For beginners "who do not practice deep yoga" : Reading as praise for
Manjushri

- Reading as the Secret Mantra, connecting with the nature of Manjushri.

- Reading as the Secret Mantra, maintaining one's Vajra Pride of Yidam.

- Reading the text abiding in selflessness.

In writing The Giving of Wisdom, Jamyang Kienze Wangpo drew upon and
adapted the writings of the great Sakya Masters Jetsun Drakpa Gyaltsen and
Sakya Pandita.

9
 The bestowing of wisdom.
Jamyang Khyentse Wangpo

This text by Jamyang Khyentse Wangpo, entitled "A Way of

Accumulating Recitation of the Tantra Praise of the Names of
Manjushri, Manjushrina-masamgiti. It is a "reading tool" that explains
how to practice the root text and also provides additional prayers and
practices for recitation before and after the root text. Jamyang
Khyentse Wangpo offers four different ways to practice
Manjushrinamasamgiti:
For beginners "who do not practice deep yoga."
- Reading as Praise for Manjushri.
- Reading as the Secret Mantra, connecting with the nature of
Manjushri.
- Reading as the Secret Mantra, maintaining one's Vajra Pride of
Yidam.
- Reading abiding in selflessness.
In writing The Giving of Wisdom, Jamyang Kienze Wangpo drew upon
and adapted the writings of the great Sakya Masters Jetsun Drakpa
Gyaltsen and Sakya Pandit. Sean Price's translation (Gelong Tenzin
Jamchen) is given below.
10
 Bestowing of wisdom.
༄༅། །འཕགས་པ་འཇམ་དཔལ་གི་མཚན་ཡང་དག་པར་བརྗོད་པའི་རྒྱུད་ཀི་བཀླག་ཐབས་ཡྗེ་ཤྗེས་གྲུབ་སྗེར་ཞྗེས་བྱ་བ་བཞུགས་སྗོ།།

Wisdom’s Bestowal

A Way to Accumulate the Recitation of the Tantra Chanting the Names of

Mañjuśrī, Mañjuśrī Nāmasaṅgīti
by Jamyang Khyentse Wangpo

ན་མྗོ་གུ་རུ་ཛྙཱ་ན་ཀཱ་ཡཱ་ཡ།
Namo Guru Jñānakāyāya

འདིར་འཕགས་པ་འཇམ་དཔལ་གི་མཚན་ཡང་དག་པར་བརྗོད་པ་གདྗོན་པའི་གདམས་ངག་ལ་རྣམ་པ་བཞིར་གསུངས་པ་ལ།
Four instructions can be followed to accumulate recitations of the tantra Chanting the Names of
Mañjuśrī, Mañjuśrī Nāmasaṅgīti.

I. Recitation as a Praise to Mañjuśrī's Formidable Qualities

ཟབ་མྗོའི་རྣལ་འབྱྗོར་ལ་གཞྗོལ་བར་མི་ནུས་པའི་ལས་དང་པྗོ་པའམ།
རྣལ་འབྱྗོར་ཟབ་མྗོ་ལ་འཇུག་པས་ཀང་ཐུན་མཚམས་རྣམས་སུ་ཆྗེ་བའི་ཡྗོན་ཏན་ལ་བསྔགས་པའི་ཚུལ་གིས་གདྗོན་པར་འདྗོད་པ
ས་དད་པ་དང༌། ངྗེས་འབྱུང་དང༌། བྱང་ཆུབ་ཀི་སྗེམས་གཉིས་ཡིད་ལ་བྱས་ཏྗེ།
Beginners who do not practice the profound yoga, and even practitioners of the profound yoga
taking breaks between sessions, who wish to recite the tantra as a praise to Mañjuśrī's formidable
qualities, should begin by giving rise to a sense of faith, renunciation, and twofold bodhicitta while
reciting the following phrases three times in order to take refuge and generate bodhicitta:

བླ་མ་སངས་རྒྱས་ཆྗོས་ཚོགས་ལ། །
lama sangye chö tsok la
Until enlightenment I take refuge
བྱང་ཆུབ་བར་དུ་སྐྱབས་སུ་མཆི། །
changchub bardu kyab su chi
In the Lama, Buddha, Dharma, and Saṅgha.
གཞན་དྗོན་རྗོགས་བྱང་འཐྗོབ་བྱའི་ཕིར། །
zhendön dzok jang tob jé chir
To achieve perfect awakening for others,
ཟབ་མྗོའི་རྒྱུད་སྗེ་བཀླག་པར་བགི། །
zabmö gyüdé lakpar gyi
I shall recite this profound tantra.

ལན་གསུམ་གིས་སྐྱབས་སྗེམས་བྱ། Repeat three times.

11
Then.

རང་མདུན་ནམ་མཁར་ཡིད་འཕྗོག་པའི། །
rang dün namkhar yi trokpé
Ārya Jetsün Mañjuśrī
མཆྗོད་སིན་རྒྱ་མཚོ་འཁིགས་པའི་དབུས། །
chötrin gyatso trikpé ü
Appears instantly in the sky before me,
པད་ཟླའི་གདན་ལ་སྐད་ཅིག་གིས། །
pé dé den la kechik gi
Seated upon a lotus and moon
རྗེ་བཙུན་འཕགས་པ་འཇམ་པའི་དབྱངས། །
jetsün pakpa jampé yang
Set amidst cloud-banks of ravishing offerings.
སྐུ་མདྗོག་གསྗེར་གི་ལྷུན་པྗོ་ནི། །
kudok ser gyi lhünpo ni
He shines as brilliant as a mountain of gold
མཚམས་སིན་གསར་པས་འཁྱུད་བཞིན་མཛེས། །
tsam trin sarpé khyü zhin dzé
Rising above the whitest of clouds,
ཞི་འཛུམ་བརྒྱད་གཉིས་ལང་ཚོའ་ི དཔལ། །
zhi dzum gyé nyi langtsö pal
And with a gentle smile, he is the very epitome of youth,
ངྗོ་མཚར་མཚན་དཔྗེའི་ཕུང་པྗོར་འབར། །
ngotsar tsenpé pungpor bar
A sixteen year old blazing with all the major and minor marks.
ཞལ་གཅིག་ཕག་བཞིའི་དང་པྗོ་གཉིས། །
zhal chik chak zhi dangpo nyi
He has one face and four hands. His first pair of hands
ཤྗེས་རབ་རལ་གི་གྗེགས་བམ་དང༌། །
sherab raldri lekbam dang
Holds a sword of wisdom and a book,
འྗོག་མས་ཐབས་ཤྗེས་མདའ་གཞུ་བསྣམས། །
okmé tabshé dazhu nam
While the remaining pair
ཟླ་བའི་རྒྱབ་ཡྗོལ་ལ་བརྗེན་ནས། །
dawé gyab yol la ten né
Holds the bow of method and the arrow of wisdom.
ཞབས་གཉིས་རྗོ་རྗེའི་སྐྱིལ་ཀྲུང་བཞུགས། །
zhab nyi dorjé kyiltrung zhuk
Seated in the lotus posture, he rests his back against a moon.

12
སྣ་ཚོགས་དར་གི་ཤམ་ཐབས་དང༌། །
natsok dar gyi shamtab dang
He wears a skirt of various silks
རིན་ཆྗེན་རྒྱན་གིས་རྣམ་པར་བརྒྱན། །
rinchen gyen gyi nampar gyen
Adorned with the finest jewels.
ཟུར་ཕུད་ཨུཏྤ་ལར་གནས་པའི། །
zurpü utpalar nepé
His hair, braided with utpala flowers, is tied up upon his crown,
མི་བསྐྱྗོད་རིགས་ཀི་བདག་པྗོར་བཅས། །
mi kyö rik kyi dakpor ché
Where the lord of the family Akṣobhya abides.
མཁའ་ལམ་དབང་པྗོའི་གཞུ་ལྟ་བུ། །
khalam wangpö zhu tabu
This empty yet apparent kāya of wisdom
སྣང་སྗོང་ཟུང་འཇུག་ཡྗེ་ཤྗེས་སྐུ། །
nangtong zungjuk yeshe ku
Appears clear and vivid –
མངྗོན་སུམ་བཞིན་དུ་གསལ་བར་གྱུར། །
ngönsum zhindu salwar gyur
Like a rainbow in the sky.
ཨྗེ་མ་སངས་རྒྱས་བྱང་སྗེམས་དང༌། །
ema sangye changsem dang
O wonder! Mañjuśrī, you find no equivalent
ཉན་ཐྗོས་རང་རྒྱལ་ཚངས་དབང་སྗོགས། །
nyentö ranggyal tsang wang sok
In the appearance of saṃsāra and of nirvāṇa,
སིད་ཞིའི་ཉམས་འགྱུར་ཇི་སྗེད་ཀུན། །
sizhi nyamgyur jinyé kün
Amongst buddhas, bodhisattvas,
འཇམ་པའི་དཔལ་ལས་གཞན་མིན་ཕིར། །
jampé pal lé zhen min chir
Śrāvakas and pratyekabuddhas
མཐའ་ཡས་ཤྗེས་བྱའི་རྗེས་སྗོང་བའི། །
tayé shejé jé songwé
Nor are Brahma and Indra – the greatest of the gods – your equal!
མཚན་དང་སྐུ་ཡི་བཀྗོད་པ་དང༌། །
tsen dang ku yi köpa dang
Therefore, the names and kāyas that you display
ཡྗོན་ཏན་མཁའ་དང་སྗོམས་འཇུག་པར། །
yönten kha dang nyom jukpar
13
In accordance with the infinite array of knowables,
མི་ཕྗེད་མཆྗོག་ཏུ་གུས་པའི་བླྗོས། །
miché chok tu güpé lö
As well as your qualities, cannot be contained within the vastness of the sky;
ངག་གི་ནྗོར་བུའི་ཏམ་ྦུ ར། །
ngak gi norbü tambura
They fill my mind with the greatest, incontrovertible devotion.
ཡྗེ་ཤྗེས་ལུས་ཅན་འཇམ་དཔལ་གི། །
yeshe lüchen jampal gyi
So with a voice that resounds with the gentle beauty of a tamboura,
རྗོ་རྗེའི་མཚན་དྗོན་ཡང་དག་པར། །
dorjé tsendön yangdakpar
I sing the adamantine names of the embodiment of pure wisdom.
བརྗོད་པའི་གདངས་སུ་འཕྗོས་པ་ཡིས། །
jöpé dang su pöpa yi
When the liturgy of your adamantine names is set to melody,
མཁྗེན་བརྗེ་ནུས་པའི་རྒྱུད་བསྐུལ་བས། །
khyen tsé nü pé gyü kulwé
The qualities of your knowledge, love, and power are invoked,
ཐུགས་རྗེའི་འྗོད་ཟྗེར་དཔག་ཡས་པ། །
tukjé özer pak yepa
Causing compassion’s brilliance
ས་གསུམ་ཁབ་པར་རབ་ཏུ་འཕྗོས། །
sa sum khyabpar rabtu trö
To illuminate the three-fold world in all its entirety.
བདག་དང་ཡིད་ཅན་ཐམས་ཅད་ཀིས། །
dak dang yichen tamché kyi
This recitation banishes the darkness of the two-fold obscurations
ཐྗོག་མྗེད་ནས་བསགས་སིག་ལྟུང་དང༌། །
tokmé né sak diktung dang
And eliminates the negativity and downfalls
སིབ་གཉིས་མུན་པ་ཀུན་བསལ་ནས། །
drib nyi münpa kün sal né
Gathered by both myself and all others since time without beginning.
ཇི་ལྟ་ཇི་སྗེད་ཤྗེས་བྱ་ལ། །
jita jinyé sheja la
It causes the lotus blossom of supreme mind to bloom,
བླྗོ་མཆྗོག་པདྗོ་རྒྱས་པར་གྱུར།།
lo chok pemo gyepar gyur
Awakening the two knowledges of nature and phenomena in their multiplicity.

14
ཅྗེས་བརྗོད་ཅིང་བསམས་ལ། ཞྗེས་མྗོས་གུས་རྗེ་གཅིག་པས་རྒྱུད་ཀི་རྒྱལ་པྗོ་ཆྗེན་པྗོ་ལན་གསུམ་སྗོགས་ཅི་ནུས་སུ་གདྗོན། །
With your mind single-pointed in devotion, recite this most regal of tantras as many times as you
can.
སྗོ་ན།
To elaborate a little you can recite the following:

ཨོཾ་སརྦ་དྷརྨ་བྷ་ཝ་སྭ་བྷ་ཝ། བི་ཤུདྗེ་བཛྲ་ཨ་ཨཱ་ཨོཾ་ཨཱཿ པྲ་ཀྲྀ་ཏི་པ་རི་ཤུད

OM SARVA DHARMĀ BHĀVA SVA BHĀVA VISHUDDÉ VAJRA A Ā AM Āh
PRAKRĪTI PARISHUDDHĀh
སརྦ་དྷར་ྨཱ ཡ་དུ་ཏ་སརྦ་ཏ་ཐཱ་ག་ཏ། ཛྙཱ་ན་ཀཱ་ཡ་མཉྩ་ཤི་ྨཱ པ་རི་ཤུདི་ཏཱ་མུ་པཱ་དཱ་ཡ་ཏི་ཨཾ་
SARVA DHARMĀYADUTA SARVA TATHĀGATA JÑĀNA KAYA MAÑJUŚRĪ
PARISHUDDHITĀ MUPĀDĀYATI AM Āh
སརྦ་ཏ་ཐཱ་ག་ཏ་ཧི་ད་ཡ། ཧ་ར་ཧ་ར། །
SARVA TATHĀGATA HRIDAYA HARA HARA
ཨོཾ་ཧཱུྃ་ཧཱུྃ༔ བྷ་ག་ཝཱན་ཛྷཱ་ན་མཱ་རི་ཝཱ་གི་ཤྭ་ར།
ON HÚM HRI BHAGAVĀN JÑANA MÜRTTI VĀGİSHVARA
མ་ཧཱ་ཝཱ་ཙ་སརྦ་དྷརྨཱ། ག་ག་ནཱ་མ་ལ་སུ་པ་རི་ཤུད།
MAHĀ VĀCA SARVA DHARMĀ GAGANĀ MALASUPARISHUDDHA
དྷརྨ་དྷཱ་ཏུཛྙཱ་ན་གཛྷ་ཨཱ༔ །
DHARMADHĀTU JĀNA GARBHA Āh

སྔགས་ཅི་རིགས་པར་བཟླ་ཞིང་ཕན་ཡྗོན་ཀང་གདྗོན་པར་གསུངས། གང་ལྟར་ཡང་མཐར།
(or any other mantra you deem appropriate), for to do so is said to be virtuous.

Whichever you choose, at its conclusion continue with:

དངྗོས་དང་ཡིད་ལས་བྱུང་བ་ཡི། །
ngö dang yi lé jungwa yi
Samantabhadra's oceanic clouds of the finest of offerings,
ཀུན་བཟང་མཆྗོད་པའི་སིན་རྒྱ་མཚོས། །
kunzang chöpé trin gyatsö
Both actually laid out and mentally conjured,
སིད་པ་མཐར་བྱས་དྗེ་སིད་དུ། །
sipa tar jé desi du
Are arranged to fill the whole of existence—
འཇམ་དཔལ་གཞྗོན་ནུ་མཉྗེས་གྱུར་ཅིག །
jampal zhönnu nyé gyur chik
May they please you, ever-youthful Mañjuśrī!
Offer with.

ཨོཾ་ཨཱརྻ་མཉྫུ་ཤི་ྨཱ ཨར་ཾ པཱ་དཾ་པུཥྤྗེ་དྷཱུ་པྗེ་ཨཱ་ལྗོ་ཀྗེ་གནྗེ་ནཻཝིད་ཤཔྟ་པྲ་ཏཱིཙྪ་ས་ྨཱ ཧཱའི་བར་གིས་མཆྗོད།

15
om arya manjushri argham padyam pupé dhupé aloké gendhé nevidé
shapta pratitsa soha

Supplicate with.
སས་བཅས་རྒྱལ་བ་ཐམས་ཅད་ཀི། །
sé ché gyalwa tamché kyi
Homage to you, Mañjuśrī,
ཡྗེ་ཤྗེས་ཕུང་པྗོ་གཅིག་བསྡུས་པ། །
yeshe pungpo chik düpa
Sole embodiment of the wisdom
སིད་ཞི་ཀུན་གི་དཔལ་གྱུར་པའི། །
si zhi kün gyi pal gyurpé
Of all buddhas and bodhisattvas.
འཇམ་པའི་དབྱངས་ལ་ཕག་འཚལ་ལྗོ། །
jampé yang la chaktsal lo
You bring glory and splendour to all of saṃsāra and nirvāṇa.
མགྗོན་པྗོ་ཁྗོད་ཀི་རྗོ་རྗེའི་མཚན། །
gönpo khyö kyi dorjé tsen
Protector, with the perfect recitation
ཡང་དག་བརྗོད་པས་རབ་བསྔགས་བདག །
yangdak jöpé rab ngak dak
Of your adamantine names I shall praise you fully—
དྗེང་ནས་བྱང་ཆུབ་སིང་པྗོའི་བར། །
deng né changchub nyingpö bar
From this moment onward, until my awakening,
དགྗེས་བཞིན་རྗེས་སུ་གཟུང་བར་མཛོད། །
gyé zhin jesu zungwar dzö
Please hold me in your care with joy.
གནས་སྐབས་ཚུལ་གནས་ཐྗོས་བསམ་དང༌། །
nekab tsul né tö sam dang
Mañjuśrī, sun of speech,
སྗོམ་པའི་བླྗོ་གྗོས་རབ་རྒྱས་ཤིང༌། །
gompé lodrö rabgyé shing
Bless me so that, in the short term,
འཆད་རྗོད་རྗོམ་ལ་མཚུངས་མྗེད་པའི། །
ché tsö tsom la tsungmé pé
The wisdoms of study, contemplation, and meditation will blossom fully,
སྨྲ་བའི་ཉི་མར་བྱིན་གིས་རྗོབས། །
mawé nyimar jingyi lob
And I may teach, debate, and compose without equal.
མཐར་ཐུག་ཤྗེས་དང་ཤྗེས་བྱ་ཀུན། །
16
tartuk shé dang sheja kün
Ultimately, may I achieve the wisdom kaya
མི་ཕྗེད་ཡྗེ་ཤྗེས་སྐུ་ཐྗོབ་ནས། །
miché yeshe ku tob né
That knows all percepts and things,
འགྗོ་རྣམས་འཇམ་དཔལ་གཞྗོན་ནུ་ཡི། །
dro nam jampal zhönnu yi
To lead all beings

གྗོ་འཕང་མཆྗོག་ལ་འགྗོད་གྱུར་ཅིག
gopang chok la gö gyur chik
To the supreme state of the ever-youthful Mañjuśrī.

ཅྗེས་གསྗོལ་བ་གདབ།
Conclude your practice with the following and other suitable prayers and
dedications.
གཟྗོད་ནས་སྗོས་བྲལ་འཇམ་པའི་དཔལ། །
zö né trödral jampé pal
Mañjuśrī, you are ever free from elaboration,
རྗེན་འབྱུང་སྒྱུ་མའི་ངང་ཚུལ་གིས། །
tenjung gyumé ngang tsul gyi
But in the illusory forms of dependent arising
སྣང་ཆར་ཤར་བའི་ཡྗེ་ཤྗེས་པ། །
nangchar sharwé yeshepa
You burst forth as the embodiment of wisdom,
རང་བཞིན་ཆྗོས་ཀི་དབྱིངས་སུ་གཤྗེགས། །
rangzhin chö kyi ying su shek
Which returns to the natural dharmadhātu.
འདི་བསྒྲུབས་པ་ལས་བྱུང་བ་ཡི། །
di drubpa lé jungwa yi
By the power of all possible merit
དགྗེ་བ་བདག་གིས་གང་ཐྗོབ་པ། །
gewa dak gi gang tobpa
I have created through this practice,
དྗེས་ནི་སྐྱྗེ་བྗོ་ཐམས་ཅད་ཀིས། །
dé ni kyewo tamché kyi
May all beings
བདྗེ་གཤྗེགས་ཤྗེས་རབ་ཐྗོབ་པར་ཤྗོག
deshek sherab tobpar shok
Come to enjoy the wisdom of the Sugatas.

ཅྗེས་སྗོགས་བསྔྗོ་སྗོན་ཅི་རིགས་པས་མཐའ་རྒྱན་པར་བྱའྗོ། །
II. Recitation as Secret Mantra by Uniting with Mañjuśrī's Nature
17
༈ ཡང་མཚན་བཅས་ཀི་རྣལ་འབྱྗོར་ལ་གཙོ་བྗོར་གཞྗོལ་བས་འཇམ་དཔལ་གི་རྣལ་འབྱྗོར་གིས་གདྗོན་ན། སྐྱབས་སྗེམས་སྔྗོན་དུ་འགྗོ་བས།
Another method is as follows: Begin with the preliminaries of refuge and
bodhicitta, and then recite.

ཨོཾ་སྭ་བྷཱ་ཝ་ཤུདཿསརྦ་དྷརྨཱཿསྭ་བྷཱ་ཝ་ཤུདྗོ྅ཧཾ།
om sobhawa shuddha sarwa dharma sobhawa shuddho ham
oṃ svabhāva śuddhāḥ sarvadharmāḥ svabhāva śuddho ‘haṃ

སྗོང་པའི་ངང་ལས་རང་ཉིད་ནི། །པད་ཟླའི་གདན་ལ་སྐད་ཅིག་གིས། །ཞྗེས་པ་ནས། མངྗོན་སུམ་བཞིན་དུ་གསལ་བར་གྱུར། །ཅྗེས་པའི་བར་གྗོང་

བཞིན་ལ།
Then recite the above prayer starting from, ‘From within emptiness, I instantly appear as
Ārya Jetsün Mañjuśrī seated in the sky...’ down to 'appears clear and vivid – like a
rainbow in the sky'.

ཐུགས་ཀར་ཟླ་བའི་དཀིལ་འཁྗོར་སྗེང༌། །
tukkar dawé kyilkhor teng
Upon a moon mandala at my heart
སྐྱྗེ་མྗེད་དྗོན་མཚོན་ཨ་དཀར་པྗོ། །
kyemé dön tsön a karpo
Appears the symbol of the unborn, a white A.
དྗེ་ལས་རྗོ་རྗེའི་ཚིག་གི་རྒྱུད། །
de le dorjé tsik gi gyü
The vajra sound of the tantra
རྗེན་འབྱུང་ས་བརྙན་ལྟ་བུའི་ཚུལ། །
tenjung dranyen tabü tsul
Arises like an echo in dependence upon this syllable
སྐྱྗེས་ཙམ་ཉིད་ནས་སྐྱྗེ་འགགས་སྗོགས། །
kyé tsam nyi né kyegak sok
Without fixation on characteristics such as arising or ceasing, and
སྗོས་པའི་མཚན་མ་མ་དམིགས་པ། །
tröpé tsenma ma mikpa
Mindful of the kāya of wisdom
ཟབ་གསལ་གཉིས་མྗེད་ཡྗེ་ཤྗེས་སྐུ། །
zab sal nyimé yeshé ku
Beyond the duality of profound purity and clear light,
རྗེས་སུ་དྲན་པའི་ངང་ནས་བཀླག །
jesu drenpé ngang né lak
I will read the tantra.

ཅྗེས་གསལ་བཏབ་ནས་རྒྱུད་ཅི་ནུས་སུ་བཏྗོན་མཐར། འདི་བསྒྲུབ་པ་ལས་བྱུང་བ་ཡི། །ཞྗེས་སྗོགས་བསྔྗོ་སྗོན་གི་རྒྱས་གདབ་སྗེ་ཐུན་མཚམས་ཀི་བྱ

་བ་ལ་འཇུག་གྗོ། །
Thereafter, make your prayers and dedications, such as, ‘By the power of all possible
merit...’, and engage in the post-meditative activities.
18
འདི་བསྒྲུབས་པ་ལས་བྱུང་བ་ཡི། །
di drubpa lé jungwa yi
By the power of all possible merit
དགྗེ་བ་བདག་གིས་གང་ཐྗོབ་པ། །
gewa dak gi gang tobpa
I have created through this practice,
དྗེས་ནི་སྐྱྗེ་བྗོ་ཐམས་ཅད་ཀིས། །
dé ni kyewo tamché kyi
May all beings
བདྗེ་གཤྗེགས་ཤྗེས་རབ་ཐྗོབ་པར་ཤྗོག
deshek sherab tobpar shok
Come to enjoy the wisdom of the Sugatas.

III. Recitation as Secret Mantra by Maintaining One's Yidam Vajra Pride

༈ ཡང་ན་ཡི་དམ་ལྷའི་ང་རྒྱལ་གིས་གདྗོན་པ་ནི། རང་གི་རྒྱུན་གི་ཡི་དམ་གང་ལའང་སྦྱར་དུ་རུང་བས། དྗེའི་བདག་བསྐྱྗེད་གསལ་བཏབ་པའི་རྗེ

ས། ཁྗོ་བྗོ་ཡིན་ན། ཐུགས་ཀར་ཉི་མའི་དཀིལ་འཁྗོར་སྗེང༌། །ཞྗེས་བསྒྱུར་བ་མ་གཏྗོགས་དམིགས་པ་སྗོགས་སྔར་བཞིན་ནྗོ། །
You could also meditate upon the above while holding the divine pride and visualizing
yourself as your yidam deity. Any deity is suitable, but if the deity is a wrathful one,
change the above moon mandala to a sun mandala. Aside from this, this practice is no
different from the practice described above.

IV. Recitation Abiding by Selflessness

ཡང་མཚན་མྗེད་ཀི་རྣལ་འབྱྗོར་ལ་གཙོ་བྗོར་གཞྗོལ་བས་བདག་མྗེད་པའི་ངང་ནས་གདྗོན་པ་ནི། སྐྱབས་སྗེམས་སྔྗོན་དུ་འགྗོ་བས། ཆྗོས་ཐམས་ཅ

ད་རྨི་ལམ་དང་ས་སན་བྲག་ཅ་ལྟ་བུར་ཤྗེས་པར་བྱས་ལ་མ་ཡྗེངས་པའི་ངང་ནས་གདྗོན་ཅིང་དགྗེ་བ་བསྔྗོ་བ་སྗོགས་བྱའྗོ། །
Should you wish to practice in an unelaborate, non-conceptual way, begin with the
practices of refuge and bodhicitta, then recite the tantra without any deviation from
selflessness, never forgetting that all phenomena are dreamlike, and all sounds are
echoes. Then dedicate the merit and so on.
དྗེ་ཐམས་ཅད་ཀི་མདྗོར་བསྡུས་པའི་ཚུལ་གིས་གདྗོན་ན། སྐྱབས་འགྗོ་སྗེམས་བསྐྱྗེད་སྗོགས་སྔྗོན་དུ་འགྗོ་བས། ཐྗོག་མར་འཇམ་དཔལ་གི་རྣལ་འ
བྱྗོར་གིས་གདྗོན་པའི་སྐབས་ལྟར་བདག་ཉིད་ལྷར་གསལ་གདབ། དྗེ་ནས་མདུན་དུ་ལྷ་གསལ་གདབ་པ་སྗོགས་ཆྗེ་བའི་ཡྗོན་ཏན་ལ་བསྔགས་པའི་
ཚུལ་གིས་རྒྱུད་གདྗོན་པ་ལ་འཇུག །
To essentialize all these approaches in a brief recitation practice, begin with the
preliminary practices of refuge, bodhicitta, and so forth. Instantly visualize yourself as the
deity in the way it is described in the yoga of Mañjuśrī. Then imagine the deity Mañjuśrī
before you, and recite the tantra as a praise to his formidable qualities.

དྗེ་དག་གི་གནས་སྐབས་ཐམས་ཅད་དུ་ལུས་འཇའ་ཚོན། ངག་བྲག་ཅ། སྗེམས་སྗོས་བྲལ་་ནམ་མཁའ་ལྟ་བུར་ཤྗེས་པར་བྱ།

Never forget that your form appears as if a rainbow, your speech as an echo, and that
your mind is like the sky – beyond any and all elaboration.

མཐར་མཆྗོད་བསྗོད་གསྗོལ་བ་གདབ་པ་སྗོགས་སྦྱར་རྗོ། །
At the conclusion of the recitation, make the offerings, praises, prayers, etc.
19
Colophon

འདི་རྣམས་ཀི་ཁུངས་ནི་རྗེ་བཙུན་རིན་པྗོ་ཆྗེས་རྒྱུད་ཀི་ལུང་སྦྱྗོར་མཛད་པ་ལྟར་དང༌། དྗེར་མ་ཟད་འཁྗོར་ལྗོ་བཞི་པའི་རྗེས་སུ་བསྔགས་པ་ལས༑
མཚན་གི་དྗོན་ཕནཚུན་རྗེ་རྗེ་ཞིང་ཡང་འཇམ་དཔལ་ཡྗེ་ཤྗེས་ཀི་སྐུ་མངྗོན་དུ་བྱས་ཏྗེ། རྗེ་གཅིག་པའི་ཡིད་ཀིས་སྗོམ་པར་བྱྗེད་་་་་་༼བདག་ཉིད་ལྷ
ར།༽ པ་དང༌། ལྷག་་་་་་༼ཆྗེ་བའི་ཡྗོན་ཏན།༽ པར་མྗོས་པ་དང༌། དྗེ་་་་་༼བདག་མྗེད་པའི༌།༽ ཁྗོ་ན་ཉིད་ཡིད་ལ་བྱྗེད་པ་དག་གིས་ཞྗེས་གསུང
ས་པས་ཀང་རིམ་བཞིན་དུ་བསན་པར་བཞྗེད་དྗོ། །
The source of these practices is a text composed by Jetsün Rinpoche Drakpa Gyaltsen
that he appended to the transmission of the tantra. In addition, the tantra says in the
praise to the Fourth Wheel, having mentioned the significance of each name and also
Mañjuśrī's wisdom kāya having manifested, '...meditate with single-pointed mind' (i.e.
arise as the deity), 'have great aspiration' (i.e. exceptional qualities), and 'realize
suchness' (i.e. selflessness), indicating successively each of these approaches.

དྗེ་ལྟར་དུས་གསུམ་དུ་བརྗོན་པས་སངས་རྒྱས་དང་བྱང་ཆུབ་སྗེམས་དཔའ་ཐམས་ཀིས་བྱིན་གིས་རྗོབས་པ་དང༌། སྗོབས་པ་སྒྲུབ་པ་དང༌༑ ཉན་ཐྗོ

ས་དང་རང་སངས་རྒྱས་ཐམས་ཅད་ཀིས་དགྗོངས་པར་འགྱུར་བ་དང༌། འཇིག་རྗེན་དང་འཇིག་རྗེན་ལས་འདས་པའི་ལྷ་རྣམས་ཀིས་བསྲུང་ཞིང་
བསྐྱབ་པ་དང༌། ཚེ་རབ་ཀུན་ཏུ་མི་ཁྗོམ་པར་མི་སྐྱྗེ་ཞིང་འཇིགས་པ་ཐམས་ཅད་མི་འབྱུང་བ་དང༌། ཕུན་སུམ་ཚོགས་པ་ཐམས་ཅད་ཀིས་འབྱྗོར་པ
ར་འགྱུར་བ་དང༌། གཟུངས་དང༌། བླྗོ་གྗོས་དང༌། ཚུལ་ཁིམས་དང༌། ཏིང་ངྗེ་འཛིན་ལ་སྗོགས་པ་མཐའ་ཡས་པ་དང་ལྡན་ཞིང་མི་ཉམས་པ་དང༌།
གྗོང་ནས་གྗོང་དུ་འཕྗེལ་བ་ལ་བརྗེན་ནས་མྱུར་དུ་རྗོགས་པའི་སངས་རྒྱས་ཀི་གྗོ་འཕང་རིན་པྗོ་ཆྗེ་ཐྗོབ་པར་འགྱུར་བས་
Those who exert themselves in this way will receive the continual blessing of the buddhas
and bodhisattvas; they will become courageous and be able to influence the śrāvakas
and pratyekyabuddhas, and the gods of this world and beyond will protect them. In all
future lifetimes, no unfavorable conditions will be theirs; they will know no fear, will
always gather favorable conditions, and have great memory, intelligence, ethics,
concentration, and so on. They will gain inconceivable qualities, which will not deteriorate
but increase, and they will swiftly awaken to the state of perfect buddhahood.

མཚོན་ཕན་ཡྗོན་བསམ་གིས་མི་ཁབ་པའི་ཚུལ་རྒྱ་ཆྗེར་ཕན་ཡྗོན་གིས་རྗེས་སུ་བསྔགས་པའི་སྐབས་རྣམས་ལས་འབྱུང་བ་ལྟར་ཤྗེས་པར་བྱས་ནས་བླྗོ
་ལྡན་རྣམས་ཀིས་འདི་ཁྗོ་ན་ལ་རྗེ་གཅིག་ཏུ་བརྗོན་པར་བྱའྗོ། །
As you can see, inconceivable merits are to be gained through the recitation of this tantra.
Keep in mind the benefits as mentioned in the sections praising these benefits, and know
that the wise will always make a single-pointed endeavor to recite this tantra.

ཞྗེས་པའང་རང་གཞན་ལ་ཉྗེ་བར་མཁྗོ་བའི་ཕིར་མང་དུ་ཐྗོས་པའི་བྱ་བྲ་བ་འཇམ་དབྱངས་མཁྗེན་བརྗེའི་དབང་པྗོས་རྗེ་བཙུན་རིན་པྗོ་ཆྗེ་གགས་
པ་རྒྱལ་མཚན་གི་གསུངས་པ་ལ་གཞི་བྱས། འཇམ་མགྗོན་ས་སྐྱ་པཎི་ཏའི་གསུང་སྗོས་ཟིན་བྲིས་སྗོགས་ལས་ཀང་ཅུང་ཟད་བསྣན་ཏྗེ་ཤིན་ཏུ་གསལ
་བར་བཀྗོད་པ་དགྗེ་ལྗེགས་སུ་གྱུར་ཅི། །
To fulfil the needs of both myself and others, this learned hermit Jamyang Khyentse
Wangpo took the writings of Jetsün Rinpoche Drakpa Gyaltsen as the basis for this
composition, and added a few clarifications from the various sayings and notes of Sakya
Paṇḍita. May it prove virtuous!

ཨོཾ་སྭ་སི།
om svasti
སས་བཅས་རྒྱལ་བའི་ཡྗེ་ཤྗེས་སྐུ་ཅན་འཇམ་དཔལ་མཚན་དྗོན་བརྗོད་པའི་དབྱངས། །
sé ché gyalwé yeshe kuchen jampal tsendön jöpé yang

20
Chanting the laden names of Mañjuśrī, the embodiment of the wisdom of the
Victor and his heirs,
རྒྱུད་སྗེ་རྒྱ་མཚོའི་སིང་པྗོར་ཡྗོངས་སྣང་ལྗེགས་གསུང་སར་དུ་བསྒྲུབས་པའི་དགྗེས། །
gyüdé gyatsö nyingpor yong nang lek sung par du drubpé gé
Is the essence of the ocean of tantras manifesting in excellent words; through
the merit of printing them,
བསན་འཛིན་ཞབས་བརན་བསན་པ་དར་རྒྱས་སྦྱིན་བདག་སྗེ་བཞིའི་དཔལ་འབྱྗོར་འཕྗེལ། །
tendzin zhabten tenpa dargyé jindak dé zhi paljor pel
May the life of every holder of the teachings be long, the teachings spread and
flourish, the benefactors of the four categories see their wealth increase,
འགྗོ་ཀུན་ཕན་བདྗེའི་དགའ་སྗོན་དར་བབས་ཀུན་མཁྗེན་གྗོ་འཕང་མྱུར་ཐྗོབ་ཤྗོག །
dro kün pendé gatön dar bab künkhyen gopang nyur tob shok
And all wandering beings rejoice in the feast of happiness and well-being, be
ever youthful and swiftly attain omniscience.

ཅྗེས་པའང་རྣམ་དཀར་སྒྲུབ་པྗོ་འཇམ་དབྱངས་མཁྗེན་བརྗེའི་དབང་པྗོ་རང་ཉིད་ཀིས་སྨྲས་པ་དགྗེ་ལྗེགས་སུ་གྱུར་ཅིག །
This practice was written by the practitioner of virtue Jamyang Khyentsé Wangpo. May it
be virtuous!

| Translated by Sean Price (Gelong Tenzin Jamchen), 2014.

21
 ༄༅། །འཕགས་པ་འཇམ་དཔལ་གི་མཚན་ཡང་དག་པར་བརྗོད་པ་བཞུགས་སྗོ།
The Litany of the Epithets of Arya Manjushri
Refuge and Bodhicitta Prayer
༄༅། །བླ་མ་སངས་རྒྱས་ཆྗོས་ཚོགས་ལ། བྱང་ཆུབ་བར་དུ་སྐྱབས་སུ་མཆི།།
La-ma sang-gye chd-tshog-la Сhang-chub bar-du kyab-su-chi
In the lama, buddha, dharma and the assembly we take refuge until
enlightenment.
གཞན་དྗོན་རྗོགས་བྱང་ཐྗོབ་བྱའི་ཕིར། ཟབ་མྗོའི་རྒྱུད་སྗེ་བཀླག་པར་བགི།
Zhen-dön dzog-chang tob-cha'i-chir Zab-mö gyü-dé lag-par-gyi
By reading this profound tantra, may I attain complete enlightenment for
the benefit of others,
ལན་གསུམ་གིས་སྐྱབས་སྗེམས་བྱ།
(Repeat Refuge and Bodhicitta 3 times.)

Praise to Manjushri.
བསྗོད་པ།
Praise:
གཞྗོན་ནུའི་སྐ་ལུས་འཆང་བ་པྗོ། ། ཡྗེ་ཤྗེས་སྗོན་མྗེ་རབ་ཏུ་གསལ། །
Zhön-nü ku-lü chang-wa-po Ye-she dron-mé rab-tu-sel
Possessing the Youthful Body, the lamp of your Primordial Wisdom shines
འཇིག་རྗེན་གསུམ་གི་མུན་སྗེལ་བ། །འཇམ་པའི་དབྱངས་ལ་ཕག་འཚལ་ལྗོ། །
Jig-ten sum-gyi mun-sel-wa Jam-pa'i-yang-la chag-tshal-lo
Cleansing the Three Realms of Ignorance. To Manjushri I prostrate.

༄༅། །རྒྱ་གར་སྐད་དུ། ཨཱརྱ་མཉ་ྨཱ ཤི་ྨཱ ནཱ་མ་སངི་ཏི། །

Gya-gar ke-du Arya Manjushri Nāma Sangiti
In Sanskrit: āryamañjuśrīnāmasangīti
བྗོད་སྐད་དུ། འཕགས་པ་འཇམ་དཔལ་གི་མཚན་ཡང་དག་པར་བརྗོད་པ། །
Bö ke-du: Pag-pa Jam-pal-gyi tshen-yang dag-par jö-pa
In Tibetan: phags pa 'jam dpal mtshan yang dag par brjod pa
འཇམ་དཔལ་གཞྗོན་ནུར་གྱུར་པ་ལ་ཕག་འཚལ་ལྗོ། །
Jam-pal Zhön-nur gyur-pa-la chag-tshal-lo

Homage to the ever-youthful Mañjuśrī!

དྗེ་ནས་དཔལ་ལྡན་རྗོ་རྗེ་འཆང་། །གདུལ་དཀའ་འདུལ་བ་རྣམས་ཀི་མཆྗོག །
Dé-ne pal-den Dor-jé-chang Dul-ka' dul-wa nam-kyi-chog
Then the glorious Vajradhara, Supreme of the tamers of the hard to tame,
དཔའ་བྗོ་འཇིག་རྗེན་གསུམ་ལས་རྒྱལ །རྗོ་རྗེ་དབང་ཕྱུག་གསང་བའི་རྒྱལ། །

22
 Pa'-wo jig-ten sum-le-gyal Dor-jé wang-chug sang-wali-gyal
The hero victorious over the three worlds, the most powerful and
prosperous
of the vajra, sovereign of secrets,
པད་དཀར་པྗོ་རྒྱས་འདྲའི་སྤྱན །པད་རྒྱས་པའི་གདན་ལ་བཞུགས། །
Pe-ma kar-po gye-dra'i-chen Pe-ma gye-pa'i den-la-zhug
With eyes like a white lotus in bloom, sitting on the seat of a lotus in
bloom;
རང་གི་ལག་གིས་རྗོ་རྗེ་མཆྗོག །ཡང་དང་ཡང་དུ་གསྗོར་བྱྗེད་པ། །
Rang-gi lag-gi dor-jé-chog Yang-dang yang-du sor-ché-pa
In his hand, the supreme vajra, which is brandished again and again,
ཁྗོ་གཉྗེར་རིམ་པར་ལྡན་ལ་སྗོགས། །ལག་ན་རྗོ་རྗེ་མཐའ་ཡས་པ། །
Tro-nyer rim-par den-la-sog La-na dor-jé ta'-ye-pa
Along with those bearing a grimace and the rest, the vajras in their hands,
limitless;
དཔའ་བྗོ་གདུལ་དཀའ་འདུལ་བ་པྗོ། །འཇིགས་སུ་རུང་དང་དཔའ་བྱད་ཅན། །
Pa-wo dul-ka' dul-wa-po Jig-su rung-dang pa'-che-chen
Heroic tamers of the hard to tame, fearsome and valiant in bearing,
རྗོ་རྗེ་རྗེ་མྗོ་རབ་འཕྗོ་བ། །རང་གི་ལག་གིས་གསྗོར་བྱྗེད་པ། །
Dor-jé tsé-mo rab-tro-wa Rang-gi lag-gi sor-ché-pa
The tips of their vajras intensely radiating, which they brandish in their
hands;
སིང་རྗེ་ཆྗེ་དང་ཤྗེས་རབ་དང་། །ཐབས་ཀིས་འགྗོ་དྗོན་བྱྗེད་པའི་མཆྗོག །
Nying-jé ché-dang she-rab-dang Tab-kyi dro-dön ché-pa'i-chog
Through the greatest of compassion, wisdom and method, supreme in
working for the welfare of wandering beings;
དགའ་མགུ་རངས་པའི་བསམ་པ་ཅན། །ཁྗོ་བྗོའི་ལུས་ཀི་གཟུགས་ལྡན་པ། །
Gal-gu rang-pa'i sam-pa-chen Tro-wö lü-kyi zug-den-pa
Having thrilled and elated mentalities, having wrathful physical forms,
སངས་རྒྱས་འཕིན་ལས་བྱྗེད་པའི་མགྗོན། །ལུས་བཏུད་རྣམས་དང་ལྷན་ཅིག་ཏུ། །
Sang-gye trin-le che-pa'i-gdn Li-ti-nam-dang llhen-chig-tu
The protectors carrying out the Buddha's transcendental activities. In
synchronicity with them, their bodies bowed,
དྗེ་བཞིན་གཤྗེགས་པ་བཅྗོམ་ལྡན་འདས། །རྗོགས་སངས་རྒྱས་ལ་ཕག་འཚལ་ནས། །
Dé-zhin-sheg-pa chom-den-de Dzog-sang-gye-la chag-tshal-ne
To the Tathagata, the Bhagavan, the complete Buddha, having prostrated,
ཐལ་མྗོ་སྦྱར་བར་བྱས་ནས་ནི། །སྤྱན་སྔར་འདུག་སྗེ་འདི་སྐད་གསྗོལ། །
Tal-mo char-war che-ne-ni Chen-ngar dug-té di-ke-sol
Standing before him with palms pressed together, said this:
ཁབ་བདག་བདག་ལ་སན་པ་དང་། །བདག་དྗོན་བདག་ལ་ཐུགས་བརྗེའི་ཕིར། །
Khyab-dag dag-la men-pa-dang Dag-din dag-la tug-tse'i-chir
"Presiding Master, for my aid and my aims, out of affection for me,
སྐྱ་འཕྲུལ་ད་ྲྭ བས་མངྗོན་རྗོགས་པའི། །བྱང་ཆུབ་ཅི་ནས་བདག་ཐྗོབ་མཛོད། །
Gyu-trul dra-we ngön-dzog-pa'i Chang-chub chi-ne dag-tob-dzö
Do what will bring me attainment of bodhi as a manifest Buddha from the

23
 Illusory Matrix.
ཉྗོན་མྗོངས་པས་ནི་སྗེམས་དཀྲུགས་ཤིང་། །མི་ཤྗེས་འདམ་དུ་བྱིང་བ་ཡི། །
Nyon-mong pe-ni sem-trug-shing Mi-shé dam-du ching-wa-yi
"For the afflicted whose minds are unsettled, sunk in the swamp of
unawareness,
སྗེམས་ཅན་ཀུན་ལ་སན་པ་དང་། །བླ་མྗེད་འབྲས་བུ་ཐྗོབ་བྱའི་ཕིར། །
Sem-chen kun-la men-pa-dang La-mé dre-du tob-cha'i-chir
To bring about healing and the attainment of the unsurpassed result for
all sentient beings,
རྗོགས་པའི་སངས་རྒྱས་བཅྗོམ་ལྡན་འདས། །འགྗོ་བའི་བླ་མ་སྗོན་པ་པྗོ། །
Dzog-pa'i sang-gye chom-den-de Dro-wa'i la-ma tön-pa-po
"Complete Buddha, Bhagavan, Guru of wandering beings, teacher,
དམ་ཚིག་ཆྗེན་པྗོ་དྗེ་ཉིད་མཁྗེན། །དབང་པྗོ་བསམ་པ་མཁྗེན་མཆྗོག་གིས། །
Dam-tshig chen-po dé-nyi-khyen Wang-po sam-pa khyen-chog-gi
Knower of the great samaya and suchness, supreme knower of the
faculties and intents,
བཅྗོམ་ལྡན་འདས་ཀི་ཡྗེ་ཤྗེས་སྐུ། །གཙུག་ཏྗོར་ཆྗེན་པྗོ་ཚིག་གི་བདག །
Chom-den-de-kyi yé-she-ku Tsug-to chen-po tshig-gi-dag
"Bhagavan embodying wisdom, the great uşnīşa, mastery of words,
ཡྗེ་ཤྗེས་སྐུ་སྗེ་རང་བྱུང་བ། །འཇམ་དཔལ་ཡྗེ་ཤྗེས་སྗེམས་དཔའ་ཡི། །
Yé-she-ku-té rang-chung-wa Jam-pal yé-shé sem-pa'-yi
The self-originated kāya of wisdom, the jñānasattva Mañjuśrī:
མིང་ནི་ཡང་དག་བརྗོད་པའི་མཆྗོག །དྗོན་ཟབ་དྗོན་ནི་རྒྱ་ཆྗེ་ཞིང་། །
Ming-ni yang-dag jö-pa'i-chog Dön-zab dön-ni gya-ché-zhing
"The highest litany of his epithets with profound meaning, the meaning
that is extensive,
དྗོན་ཆྗེན་མཚུངས་མྗེད་རབ་ཞི་བ། །ཐྗོག་མ་བར་དང་མཐར་དགྗེ་བ། །
Dön-chen tshung-mé rab-zhi-wa Tog-ma bar-dang tar-gé-wa
The great meaning, unparalleled, fully pacifying; good in the beginning,
middle and end;
འདས་པའི་སངས་རྒྱས་རྣམས་ཀིས་གསུངས། །མ་འྗོངས་རྣམས་ཀང་གསུང་འགྱུར་ལ། །
De-pa'i sang-gye nan-kyi-sung Ma-ong nam-kyang sung-gyur-la
"That which has been spoken by previous Buddhas, which will be said by
those in the future too,
ད་ལྟར་བྱུང་བའི་རྗོགས་སངས་རྒྱས། །ཡང་དང་ཡང་དུ་གསུང་བ་གང་། །
Da-tar chung-wa'i dzog-sang-gye Yang-dang yang-du sung-wa-gang
And which the perfect Buddha of the present say again and again;
རྒྱུད་ཆྗེན་སྒྱུ་འཕྲུལ་ད་ྲྭ བ་ལས། །རྗོ་རྗེ་འཆང་ཆྗེན་གསང་སྔགས་འཆང་། །
Gyü-chen gyu-trul dra-wa-le Dor-jé chang-chen sang-ngag-chang
"That which, in the great tantra of the Illusory Matrix, the great
Vajraholders,the Holders of Secret Mantra
དཔག་མྗེད་རྣམས་ཀིས་བཀའ་བཞིན་དུ། །གླུ་བླངས་གང་ལགས་བཤད་དུ་གསྗོལ། །
24
 Pag-me nan-kyi ka'-zhin-du Lu-lang gang-lag she-du-sol
Unfathomable and in rapture chanted, please explain!
མགྗོན་པྗོ་རྗོགས་སངས་རྒྱས་ཀུན་གི། །གསང་འཛིན་ཅི་ནས་བདག་འགྱུར་ཕིར། །
Gön-po dzog-sang-gye kun-gyi Sang-dzin chi-ne dag-gyur-chir
"Protector, so that I may be a keeper of the secrets of all the perfect
Buddhas,
ངྗེས་པར་འབྱུང་གི་བར་དུ་འདི། །བདག་གིས་བསམ་པ་བརན་པྗོས་བཟུང་། །
Nge-par jyung-gi bar-du-di Dag-gi sam-pa ten-pо-zung
I shall retain it with a steadfast intent until deliverance.
ཉྗོན་མྗོངས་མ་ལུས་བསལ་བ་དང་། །མི་ཤྗེས་མ་ལུས་སང་བའི་ཕིར། །
Nyon-mong ma-lü sel-wa-dang Mi-shé ma-lü pang-wali-chir
"To dispel the afflictions without exception and discard non-awareness
with no omissions,
བསམ་པའི་ཁད་པར་ཇི་བཞིན་དུ། །སྗེམས་ཅན་རྣམས་ལ་བཤད་པར་འཚལ། །
Sam-pa'i khye-par ji-zhin-du Sem-chen nam-la she-par-tshal
I shall explain it to sentient beings in accord with their specific intents."
གསང་དབང་ལག་ན་རྗོ་རྗེ་ཡིས། །དྗེ་བཞིན་གཤྗེགས་ལ་དྗེ་སྐད་དུ། །
Sang-wang lag-na dor-jé-yi Dé-zhin-sheg-la dé-ke-du
Thus, the Lord of Secrets Vajrapāni spoke to the Tathāgata
གསྗོལ་ནས་ཐལ་མྗོ་སྦྱར་བྱས་ཏྗེ། །ལུས་བཏུད་ནས་ནི་སྤྱན་སྔར་འདུག །
Sol-ne tal-mo jyar-che-té Lü-tü ne-ni chen-ngar-dug
In entreaty, his palms pressed together, he bowed his body, then stood in
front.
དྗེ་ནས་བཅྗོམ་ལྡན་ཤཱཀ་ཐུབ། །རྗོགས་པའི་སངས་རྒྱས་རྐང་གཉིས་མཆྗོག །
De-ne chon-den Sha-kya-tub Dzog-pa'i sang-gye kang-nyi-chog
Then the Bhagavan Sākyamuni, the perfect Buddha, best of bipeds,
ཉིད་ཀི་ཞལ་ནས་ལྗགས་བཟང་བ། །རིང་ཞིང་ཡངས་པ་བརྐྱང་མཛད་དྗེ། །
Nyi-kyi zhal-ne jag-zang-wa Ring-zhing yang-pa kyang-dze-dé
Extended from his mouth his fine tongue, long and wide,
འཇིག་རྗེན་གསུམ་པྗོ་སྣང་བྱྗེད་ཅིང་། །བདུད་བཞིའི་དག་རྣམས་འདུལ་བྱྗེད་པ། །
Jig-ten-sum-po nang-che-ching Dü-zhi'i dra-nam dul-ché-pa
Illuminating the three worlds, taming the foes of the four māras,
སྗེམས་ཅན་རྣམས་ཀི་ངན་སྗོང་གསུམ། །སྦྱྗོང་བར་བྱྗེད་པའི་འཛུམ་བསན་ནས། །
Sem-chen-nam-kyi ngen-song-sum Jyong-war ché-pa'i dzum-ten-ne
And cleansing the three bad destinies of sentient beings by showing his
smile.
ཚངས་པའི་གསུང་ནི་སན་པ་ཡིས། །འཇིག་རྗེན་གསུམ་པྗོ་ཀུན་བཀང་ནས། །
Tshang-pa'i sung-ni nyen-pa-yi Jig-ten-sum-po kun-kang-ne
Filling all the three worlds with his sweet Brahma-voice,
ལག་ན་རྗོ་རྗེ་སྗོབས་པྗོ་ཆྗེ། །གསང་དབང་ལ་ནི་སླར་གསུངས་པ། །
Lag-na dor-je tob-po-ché Sang-wang-la-ni lar-sung-pa
To Vajrapani, the Immensely Strong, the Lord of Secrets, he spoke in

25
 reply:
སིང་རྗེ་ཆྗེ་དང་ལྡན་གྱུར་པས། །འགྗོ་ལ་ཕན་པའི་དྗོན་དུ་ཁྗོད། །
Nying-jé ché-dang den-gyur-pe Dro-la-pen-pa'i dön-du-khyö
"You who has attained great compassion for the purpose of benefiting
wandering beings,
ཡྗེ་ཤྗེས་ལུས་ཅན་འཇམ་དཔལ་གི། །མིང་བརྗོད་པ་ནི་དྗོན་ཆྗེ་བ། །
Yé-shé lü-chen jam-pal-gyi Ming-jö-pa-ni dön-ché-wa
For the great purpose of expressing the names of the embodiment of
wisdom Mañjuśtī,
དག་པར་བྱྗེད་ཅིང་སིག་སྗེལ་བ། །ང་ལས་ཉན་པར་བརྗོན་པ་ནི། །
Dag-par ché-ching dig-sel-wa Nga-le nyen-par tsön-pa-ni
"The purifier dispelling degrading misdeeds, endeavour to listen to me.
ལྗེགས་སྗོ་དཔལ་ལྡན་རྗོ་རྗེ་འཆང་། །ལག་ན་རྗོ་རྗེ་ཁྗོད་ལྗེགས་སྗོ། །
Leg-so pal-den dor-jé-chang La-na dor-jé khyö-leg-so
Well done, glorious Vajra Holder! Well done, Vajrapāņi!
གསང་བའི་བདག་པྗོ་དྗེ་ཕིར་ངས། །ཁྗོད་ལ་ལྗེགས་པར་བསན་པར་བྱ། །
Sang-wa'i dag-po de-chir-nge Khyö-la leg-par ten-par-cha
"Thus, Master of Secrets, I shall reveal it to you wel1.
ཁྗོད་ནི་རྗེ་གཅིག་ཡིད་ཀིས་ཉྗོན། །བཅྗོམ་ལྡན་དྗེ་ནི་ལྗེགས་ཞྗེས་གསྗོལ། །
Khyö-ni tsé-chig yi-kyi-nyön Chom-den dé-ni leg-zhé-sol
You must listen with a one-pointed mind." "Bhagavan, that's excellent!" he
replied.
དྗེ་ནས་བཅྗོམ་ལྡན་ཤཱཀ་ཐུབ། །གསང་སྔགས་རིགས་ཆྗེན་ཐམས་ཅད་དང་། །
Dé-ne chom-den Sha-kya-tub Sang-ngag rig-chen tam-che-dang
Then the Bhagavan Sākyamuni, looked thoroughly at all the great race of
secret mantra
གསང་སྔགས་རིག་སྔགས་འཆང་བའི་རིགས། །རིགས་གསུམ་ལ་ནི་རྣམ་པར་གཟིགས། །
Sang-ngag rig-ngag chang-wa'i-rig Rig-sum la-ni nam-par-zig
The race of holders of guhyamantras and vidyāmantras, the race of the
three, འཇིག་རྗེན་འཇིག་རྗེན་འདས་པའི་རིགས། །འཇིག་རྗེན་སྣང་བྱྗེད་རིགས་ཆྗེན་དང་། །
Jig-ten jig-ten de-pa'i-rig Jig-ten nang-ché rig-chen-dang
The worldly and transworldly race, the great race illuminating the world,
ཕག་རྒྱ་ཆྗེན་པྗོའི་རིགས་མཆྗོག་དང་། །རིགས་ཆྗེན་གཙུག་ཏྗོར་ཆྗེར་གཟིགས་ནས། །
Chag-gya-chen-pö rig-chog-dang Rig-chen tsug-tor cher-zig-ne
The supreme race of mahamudrā, and the great race of the mahosnīşa;
ཚིག་གི་བདག་པྗོས་ཚིགས་སུ་བཅད། །གསང་སྔགས་རྒྱལ་པྗོ་དྲུག་ལྡན་ཞིང་། །
Tshig-gi dag-pö tshig-su-che Sang-ngag gyal-po drug-den-zhing
Then spoke this verse of the Master of Words possessed of the six
Sovereigns of Mantra,
གཉིས་སུ་མྗེད་པར་འབྱུང་བ་དང་། །མི་སྐྱྗེ་ཆྗོས་ཅན་འདི་གསུངས་པ། །
Nyi-su-mé-par jyung-wa-dang Mi-kyé chö-chen di-sung-pa
The non-dual source and the attribute of non-arising:
ཨ་ཨཱ་ཨི་ཨཱི་ཨུ་ཨཱ་ཨྗེ་ཨི་ཨྗོ་ཨཽ་ཨཾ་ཨ༔སི་ཏྗོ་ཧི་དི།
A À I İ U Ū É ÀI O O AM AH STHITO HRI DI
26
 ཛྙཱ་ན་མྨཱརཱུ ི་ར་ཧཾ་བུདཾ། བུ་དྡྷཱ་ནཾ་ཏྲ་དྷ་བནྟིནཾ།
JÑĀNA MŪRTIRA HAM BUDDHO BUDDHĀNĀM TRAYADHA VARTINĀM
ཨོཾ་བཛྲ་ཏཱིཀཱ་དུ༔ཁཙྪེ་ད། པྲཛྙཱཛྙཱ་ན་མྨཱཏཱུ ་ྨཱ ཡྗེ། །
OM VAJRA TĨKSHA DUKHACCHÉDA PRAJNA JSĂNA MŨRTTAYẺ
ཛྙཱན་ཀཱ་ཡ་ཝཱ་གི་ཤྭ་ར། ཨ་ར་པ་ཙ་ནཱ་ཡ་ཏྗེ་ན་མ༔
JNANA KAYA VAGISHVARA ARAPACANAYATE NAMAH

འདི་ལྟར་སངས་རྒྱས་བཅྗོམ་ལྡན་འདས། །རྗོགས་པའི་སངས་རྒྱས་ཨ་ལས་བྱུང་། །
Di-tar sang-gye chom-den-de Dzog-pa'i sang-gye A-le-chung
"Thus, the Buddha, the Bhagavan, the perfect Buddha born from A,
ཨ་ནི་ཡིག་འབྲུ་ཀུན་གི་མཆྗོག །དྗོན་ཆྗེན་ཡི་གྗེ་དམ་པ་ཡིན། །
A-ni yig-dru kun-gyi-chog Dön-chen yi-gé dam-pa-yin
The syllable A, best of all, of great meaning, is the sacred syllable;
ཁྗོང་ནས་འབྱུང་བ་སྐྱྗེ་བ་མྗེད། །ཚིག་ཏུ་བརྗོད་པ་སངས་པ་སྗེ།
Khong-ne jyung-wa kyé-wa-mé Tshig-tu jö-pa pang-pa-té
"The arising from within, unborn, divested of verbal expression,
བརྗོད་པ་ཀུན་གི་རྒྱུ་ཡི་མཆྗོག །ཚིག་ཀུན་རབ་ཏུ་གསལ་བར་བྱྗེད། །
Jö-pa kun-gyi gyu-yi-chog Tshig-kun rab-tu sel-war-ché
The supreme cause of everything expressed, the thorough elucidator of
every word;
མཆྗོད་པ་ཆྗེན་པྗོ་འདྗོད་ཆགས་ཆྗེ། །སྗེམས་ཅན་ཐམས་ཅད་དགའ་བར་བྱྗེད། །
Chd-pa chen-po dd-chag-che Sem-chen tam-che ga'-war-che
"The great pūja, the great passion, the bringer of rapture to all sentient
beings;
མཆྗོད་པ་ཆྗེན་པྗོ་ཞྗེ་སང་ཆྗེ། །ཉྗོན་མྗོངས་ཀུན་གི་དག་ཆྗེ་བ། །
Chö-pa chen-po zhé-dang-ché Nyön-mong kun-gyi dra-ché-wa
The great pūja, the great aggression, the great foe of all afflictions;
མཆྗོད་པ་ཆྗེན་པྗོ་གཏི་མུག་ཆྗེ། །གཏི་མུག་བླྗོ་སྗེ་གཏི་མུག་སྗེལ། །
Chö-pa chen-po ti-mug-ché Ti-mug lo-té ti-mug-sel
"The great pūja, the great delusion, the dispeller of delusion from the
deluded mind;
མཆྗོད་པ་ཆྗེན་པྗོ་ཁྗོ་བ་ཆྗེ། །ཁྗོ་བ་ཆྗེན་པྗོ་དག་ཆྗེ་བ། །
Chd-pa chen-po tro-wa-che Tro-wa chen-po dra-ché-wa
The great pūja, the great anger, the great enemy of great anger;
མཆྗོད་པ་ཆྗེན་པྗོ་ཆགས་པ་ཆྗེ། །ཆགས་པ་ཐམས་ཅད་སྗེལ་བར་བྱྗེད། །
Chö-pa chen-po chag-pa-ché Chag-pa tam-che sel-war-ché
"The great pūja, the great attachment, the allayer of all attachment;
འདྗོད་པ་ཆྗེན་པྗོ་བདྗེ་བ་ཆྗེ། །དགའ་བ་ཆྗེན་པྗོ་མགུ་བ་ཆྗེ། །
Dö-pa chen-po dé-wa-ché Gal-wa chen-po gu-wa-ché
The great desire, great bliss, great rapture, great elation;
གཟུགས་ཆྗེ་ལུས་ཀང་ཆྗེ་བ་སྗེ། །ཁ་དྗོག་ཆྗེ་ཞིང་ལུས་བྗོངས་ཆྗེ། །
Zug-ché lü-kyang ché-wa-té Kha-dog ché-zhing lü-bong-ché
"The great form as well as the great body, great color, great plhysique;
27
 མིང་ཡང་ཆྗེ་ཞིང་རྒྱ་ཆྗེ་བ། །དཀིལ་འཁྗོར་ཆྗེན་པྗོ་ཡངས་པ་ཡིན། །
Ming-yang ché-zhing gya-ché-wa Kyil-khor chen-po yang-pa-yin
The great and immensely extensive name; the great and expansive
mandala;
ཤྗེས་རབ་མཚོན་ཆྗེན་འཆང་བ་སྗེ། །ཉྗོན་མྗོངས་ལྕགས་ཀྱུ་ཆྗེ་བའི་མཆྗོག་
She-rab tshön-chen chang-wa-té Nyön-mong chag-kyu ché-wa'i-chog
"The bearer of the great weapon of wisdom the supreme hook from
afflictions;
གགས་ཆྗེན་སན་གགས་ཆྗེན་པྗོ་སྗེ། །སྣང་བ་ཆྗེན་པྗོ་གསལ་བ་ཆྗེ། །
Drag-chen nyen-drag chen-po-té Nang-wa chen-po sel-wa-ché
Of immense renown, great fame, great illumination, great lucidity;
མཁས་པ་སྒྱུ་འཕྲུལ་ཆྗེན་པྗོ་འཆང་། །སྒྱུ་འཕྲུལ་ཆྗེན་པྗོ་དྗོན་གྲུབ་པ། །
Khe-pa gyu-trul chen-po-chang Gyu-trul chen-po dön-drub-pa
"Expert bearer of the great illusion, accomplisher of the aim of the great
illusion,

སྒྱུ་འཕྲུལ་ཆྗེན་པྗོ་དགའ་བས་དགའ། །སྒྱུ་འཕྲུལ་ཆྗེན་པྗོ་མིག་འཕྲུལ་ཅན། །
Gyu-trul chen-po ga'-we-ga' Gyu-trul chen-po mig-trul-chen
The enraptured with the rapture of the great illusion, conjuror of the
optical illusion of the great illusion;
སྦྱིན་བདག་ཆྗེན་པྗོ་གཙོ་བྗོ་སྗེ། །ཚུལ་ཁིམས་ཆྗེན་པྗོ་འཆང་བའི་མཆྗོག །
Jyin-dag chen-po tso-wo-té Tshul-trim chen-po chang-wa'i-chog
"Foremost of great benefactors, supreme keeper of great morality,
བཟྗོད་ཆྗེན་འཆང་བ་བརན་པ་པྗོ། །བརྗོན་འགྲུས་ཆྗེན་པྗོ་བརྟུལ་བ་ཡིན། །
Zö-chen chang-wa ten-pa-po Tsön-drü chen-po tul-wa-yin
Steadfast holder of great patience, disciplined in great joyful vigor;
བསམ་གཏན་ཆྗེན་པྗོ་ཏིང་འཛིན་གནས། ཤྗེས་རབ་ཆྗེན་པྗོ་ལུས་འཆང་བ། །
Sam-ten chen-po ting-dzin-ne Shé-rab chen-po lü-chang-wa
"Dweller in the samadhi of great dhyāna, bearer of the body of great
wisdom,
སྗོབས་པྗོ་ཆྗེ་ལ་ཐབས་ཆྗེ་བ། སྗོན་ལམ་ཡྗེ་ཤྗེས་རྒྱ་མཚོ་སྗེ། །
Tob-po ché-la tab-ché-wa Mön-lam yé-shé gya-tsho-té
Great strength with the greatest method, ocean of aspiration and wisdom;
བྱམས་ཆྗེན་རང་བཞིན་དཔག་ཏུ་མྗེད། །སིང་རྗེ་ཆྗེན་པྗོ་བླྗོ་ཡི་མཆྗོག །
Cham-chen rang-zhin pag-tu-mé Nying-jé chen-po lo-yi-chog
"The nature of great love, unfathomable; the supreme intellect of great
compassion;
ཤྗེས་རབ་ཆྗེན་པྗོ་བླྗོ་ཆྗེན་ལྡན། །མཁས་པ་ཆྗེན་པྗོ་ཐབས་ཆྗེ་བ། །
She-rab chen-po lo-chen-den Khe-pa chen-po tab-ché-wa
Great wisdom having genius, great expert with the greatest methods;
རྫུ་འཕྲུལ་ཆྗེན་པྗོ་སྗོབས་དང་ལྡན། །ཤུགས་ཆྗེན་མགྗོགས་པ་ཆྗེན་པྗོ་སྗེ། །
Dzu-trul chen-po tob-dang-den Shug-chen gyog-pa chen-po-té
"Possessed of the great strength of great rddhis, of great energy, having
28
 great swiftness;
རྫུ་འཕྲུལ་ཆྗེན་པྗོ་ཆྗེར་གགས་པ། །སྗོབས་ཆྗེན་ཕ་རྗོལ་གནྗོན་པ་པྗོ། །
Dzu-trul chen-po cher-drag-pa Tob-chen pa-rol nön-pa-po
Of great rddhi, immensely renowned; of the great strength to overcome
adversity,
སིད་པའི་རི་བྗོ་ཆྗེན་པྗོ་འཇྗོམས། །མཁྗེགས་ཤིང་རྗོ་རྗེ་ཆྗེན་པྗོ་འཆང་། །
Si-pa'i ri-wochen-po-jom Treg-shing dor-jé chen-po-chang
"The obliterator of the great mountain of becoming; solid, the bearer of the
great vajra;
དྲག་པྗོ་ཆྗེན་པྗོ་དྲག་ཤུལ་ཆྗེ །འཇིགས་ཆྗེན་འཇིགས་པར་བྱྗེད་པ་པྗོ། །
Drag-po chen-po drag-shul-ché Jig-chen jig-par ché-pa-po
Of great ferocity, the greatest ferocious one, terrifier of the most terrifying;
མགྗོན་པྗོ་རིག་མཆྗོག་ཆྗེན་པྗོ་སྗེ། །བླ་མ་གསང་སྔགས་ཆྗེ་བའི་མཆྗོག །
Gön-po rig-chog chen-po-té La-ma sang-ngag ché-wali-chog
"Lord of the great knowing that is supreme; Guru of the great secret
mantra that is supreme;
ཐྗེག་པ་ཆྗེན་པྗོའི་ཚུལ་ལ་གནས། །ཐྗེག་པ་ཆྗེན་པྗོའ་ི ཚུལ་གི་མཆྗོག །
Teg-pa chen-pö tshul-la-ne Teg-pa chen-pö tshul-gyi-chog
Dweller in the means of the Mahāyāna; best in the means of the
Mahāyāna;
སངས་རྒྱས་རྣམ་པར་སྣང་མཛད་ཆྗེ། །ཐུབ་པ་ཆྗེན་པྗོ་ཐུབ་ཆྗེན་ལྡན། །
Sang-gye nam-par nang-dze-ché Tub-pa chen-po tub-chen-den
"The Buddha Mahāvairocana, Mahāmuni possessed of the great silence;
གསང་སྔགས་ཚུལ་ཆྗེན་ལས་བྱུང་བ། །གསང་སྔགས་ཚུལ་ཆྗེན་བདག་ཉིད་ཅན། །
Sang-ngag tshul-chen le-chung-wa Sang-ngag tshul-chen dag-nyi-clhen
Arisen from the great means of secret mantra, the personification of the
great means of secret mantra,
ཕ་རྗོལ་ཕིན་བཅུ་ཐྗོབ་པ་སྗེ། །ཕ་རྗོལ་ཕིན་པ་བཅུ་ལ་གནས། །
Pa-rol-chin-chu tob-pa-té Pa-rol-chin-pa chu-la-ne
"Having attained the ten transcendent perfections, dweller in the ten
transcendent perfections;
ཕ་རྗོལ་ཕིན་བཅུ་དག་པ་སྗེ། །ཕ་རྗོལ་ཕིན་པ་བཅུ་ཡི་ཚུལ། །
Pa-rol-chin-chu dag-pa-té Pa-rol-chin-pa chu-yi-tshul
Pure in the ten transcendent perfections, the means of the ten
transcendent perfections;
མགྗོན་པྗོ་ས་བཅུའི་དབང་ཕྱུག་སྗེ། །ས་བཅུ་ལ་ནི་གནས་པ་པྗོ། །
Gön-po sa-chü wang-chug-té Sa-chu la-ni ne-pa-po
"Protector most powerful and prosperous in the ten levels, established on
the ten levels;
ཤྗེས་བཅུ་རྣམ་དག་བདག་ཉིད་ཅན། །ཤྗེས་བཅུ་རྣམ་དག་འཆང་བ་པྗོ། །
She-chu nam-dag dag-nyi-chen She-chu nam-dag chang-wa-po
The personification of the thorough purity of the ten cognitions, bearer of
the thorough purity of the ten cognitions;
རྣམ་པ་བཅུ་པྗོ་དྗོན་བཅུའི་དྗོན། །ཐུབ་དབང་སྗོབས་བཅུ་ཁབ་པའི་བདག །
29
 Nam-pa chu-po dön-chü-dön Tub-wang tob-chu khyab-pa'i-dag
''With the ten aspects, the aim of the ten goals; Munindra, the presiding
master with the ten strengths;
ཀུན་གི་དྗོན་ནི་མ་ལུས་བྱྗེད། །རྣམ་བཅུ་དབང་ལྡན་ཆྗེ་བ་པྗོ། །
Kun-gyi dön-ni ma-lü-ché Nam-chu wang-den ché-wa-po
Fulfiller of every goal, omitting none; with control of the ten features, the
great one;
ཐྗོག་མ་མྗེད་པ་སྗོས་མྗེད་བདག །དྗེ་བཞིན་ཉིད་བདག་དག་པའི་བདག །
Tog-ma-mé-pa trü-me-dag Dé-zhin-nyi-dag dag-pa'i-dag
"Beginningless, the personification of freedom from fabrications; the
personification of suchness, the personification of purity;
བདྗེན་པར་སྨྲ་ཞིང་ཚིག་མི་འགྱུར། །ཇི་སྐད་སྨྲས་པ་དྗེ་བཞིན་བྱྗེད། །
Den-par ma-zhing tshig-min-gyur Ji-ke me-pa dé-zhin-ché
Articulating truth, with no other words, just as he says, just so does lhe
act;
གཉིས་སུ་མྗེད་དང་གཉིས་མྗེད་སྗོན། །ཡང་དག་མཐའ་ལ་རྣམ་པར་གནས། །
Nyi-su-mé-dang nyi-mé-tön Yang-dag ta'-la nam-par-ne
"Non-dual and the teacher of non-duality, fully situated at the
culmination of perfection;
བདག་མྗེད་སྗེང་གྗེའི་ས་དང་ལྡན། །མུ་སྗེགས་རི་དྭགས་ངན་འཇིགས་བྱྗེད། །
Dag-mé seng-ge'i dra-dang-den Mu-teg ri-dag ngen-jig-ché
With the lion's roar of not-self, terrifying the malignant deer of the
tīrthikas;

ཀུན་ཏུ་འགྗོ་བའི་དྗོན་ཡྗོད་སྗོབས། །དྗེ་བཞིན་གཤྗེགས་པའི་ཡིད་ལྟར་མགྗོགས། །
Kun-tu dro-wa'i dön-yö-tob Dé-zhin-sheg-pa'i yi-tar-gyog
"Faring everywhere by unfailing strength, as fast as the mind of the
Tathāgata;
རྒྱལ་བ་དག་རྒྱལ་རྣམ་པར་རྒྱལ། །འཁྗོར་ལྗོས་སྒྱུར་བ་སྗོབས་པྗོ་ཆྗེ། །
Gyal-wa dra-gyal nam-par-gyal Khor-lö gyur-wa tob-po-ché
Jina and Vijayā victorious over enemies, Cakravartin with immense
strength;
ཚོགས་ཀི་སླྗོབ་དཔྗོན་ཚོགས་ཀི་མཆྗོག །ཚོགས་རྗེ་ཚོགས་བདག་དབང་དང་ལྡན། །
Tshog-kyi lob-pön tshog-kyi-chog Tshog-jétshog-dag wang-dang-den
"Ācārya of hosts, head of hosts, lord of hosts having the power of
Ganapati;
མཐུ་ཆྗེན་གཅྗེས་པར་འཛིན་པ་སྗེ། །ཚུལ་ཆྗེན་གཞན་གི་དྲིང་མི་འཇྗོག །
Tu-chen ché-par dzin-pa-té Tshul-chen zhen-gyi dring-mi-jog
With great powers, holding so dear, with great means, not engaging in
other ways;
ཚིག་རྗེ་ཚིག་བདག་སྨྲ་མཁས་པ། །ཚིག་ལ་དབང་བ་ཚིག་མཐའ་ཡས། །
Tshig-jé tshig-dag ma-khe-pa Tshig-la wang-wa tshig-ta'-ye
"Master of words, owner of words, expert articulator, with mastery of
expression, unlimited in vocabulary;

30
 ཚིག་བདྗེན་པ་དང་བདྗེན་པར་སྨྲ། །བདྗེ་པ་བཞིན་ནི་སྗོན་པ་པྗོ། །
Tshig-den-pa-dang den-par-ma Dé-pa zhin-ni tön-pa-po
With true speech, the expresser of truth and teacher of the four truths;
ཕིར་མི་ལྡྗོག་པ་ཕིར་མི་འྗོང་། །འདྲྗེན་པར་རང་རྒྱལ་བསྗེ་རུའི་ཚུལ། །
Chir-mi dog-pa chir-mi-ong Dren-par rang-gyal sé-rü-tshul
"Irreversible, a Non-returner; guide for the rhino-way of the self-
conquerors;
ངྗེས་འབྱུང་སྣ་ཚོགས་ལས་བྱུང་བ། །འབྱུང་བ་ཆྗེན་པྗོ་རྒྱུ་གཅིག་པུ། །
Nge-jyung na-tshog le-chung-wa Jyung-wa chen-po gyu-chig-pu
Definitely emerged through a diversity of emergences, the sole cause of the
great elements,
དགྗེ་སླྗོང་དག་བཅྗོམ་ཟག་པ་ཟད། །འདྗོད་ཆགས་བྲལ་བས་དབང་པྗོ་ཐུལ། །
Gé-long dra-chom zag-pa-ze Dö-chag dral-we wang-po-tul
"The Bhiksu, the Arhat in whom the outflows are exhausted; apart from
passion, the senses tamed;
བདྗེ་བ་རྙྗེད་པས་འཇིགས་མྗེད་ཐྗོབ། །བསིལ་བར་གྱུར་པ་རྙྗོག་པ་མྗེད། །
Dé-wa nyé-pe jig-me-tob Sil-war gyur-pa nyog-pa-mé
Having discovered ease, having attained fearlessness, ever cool, never
turbid;
རིག་པ་དང་ནི་རྐང་པར་ལྡན། །བདྗེ་གཤྗེགས་འཇིག་རྗེན་རིག་པའི་མཆྗོག །
Rig-pa dang-nikang-par-den De-sheg jig-ten rig-pa'i-chog
"The One Who has knowing and All that Follows After It, Sugata, the
highest Knower of the World:
བདག་གིར་མི་འཛིན་ངར་མི་འཛིན། །བདྗེན་པ་གཉིས་ཀི་ཚུལ་ལ་གནས། །
Dag-gir mi-dzin nger-mi-dzin Den-pa nyi-kyi tshul-la-ne
Not grasping at 'me,' not grasping at 'mine,' established in the manner of
the two truths;
འཁྗོར་བའི་ཕ་རྗོལ་མཐར་སྗོན་པ། །བྱ་བ་བྱས་པ་སྐམ་སར་གནས། །
Khor-wa'i pa-rol tar-sön-pa Cha-wa che-pa kam-sar-ne
"Having crossed over from samsära, having done what is to be done,
settled on the dry ground;
ཤྗེས་པ་འབའ་ཞིག་ངྗེས་གསལ་བ། །ཤྗེས་རབ་མཚོན་ཆས་རྣམ་འཇྗོམས་པ། །
She-pa ba'-zhig ngé-sel-wa She-rab tshön-che nam-jom-pa
Definitely elucidating the unique awareness, vanquishing with the weapon
of wisdom;
དམ་ཆྗོས་ཆྗོས་རྒྱལ་གསལ་བར་ལྡན། །འཇིག་རྗེན་སྣང་བར་བྱྗེད་པའི་མཆྗོག །
Dam-clhd chi-gyal sel-war-den Jig-ten nang-war chd-pa'i-chog
"Of the holy Dharma, the victor in Dharma; the luminous, supreme
illuminator of the world;
ཆྗོས་ཀི་དབང་ཕྱུག་ཆྗོས་ཀི་རྒྱལ། །ལྗེགས་པའི་ལམ་ནི་སྗོན་པ་པྗོ། །
Chi-kyi wang-chug chố-kyi-gyal Leg-pa'ilam-ni tön-pa-po
Most powerful and prosperous in Dharma, the king of Dharma; the one
who shows the sublime path;
དྗོན་གྲུབ་བསམ་པ་གྲུབ་པ་སྗེ། །ཀུན་ཏུ་རྗོག་པ་ཐམས་ཅད་སངས། །
Dön-drub sam-pa drub-pa-té Kun-tu tog-pa tam-che-pang
31
"Having aims accomplished, intent accomplished, all concepts wholly let
go of;
རྣམ་པར་མི་རྗོག་དབྱིངས་མི་ཟད། །ཆྗོས་དབྱིངས་དམ་པ་ཟད་མི་ཤྗེས། །
Nam-par mi-tog ying-mi-ze Cho-ying dam-pa ze-ini-slhe
Inexhaustible from the thoroughly non-conceptual sphere, the sacred
dharmadhātu that knows no end;
བསྗོད་ནམས་ལྡན་པ་བསྗོད་ནམས་ཚོགས། །ཡྗེ་ཤྗེས་ཡྗེ་ཤྗེས་འབྱུང་གནས་ཆྗེ། །
Sö-nam den-pa sö-nam-tshog Yé-shé yé-shé jyung-ne-ché
"Possessed of merit, the accumulation of merit; of wisdom, the greatest
source of wisdom;
ཡྗེ་ཤྗེས་ལྡན་པ་ཡྗོད་མྗེད་ཤྗེས། །ཚོགས་གཉིས་ཚོགས་ནི་བསགས་པ་པྗོ། །
Ye-shé den-pa yö-me-shé Tshog-nyi tshog-ni sag-pa-po
Possessed of wisdom, cognizant of what exists and what does not;
consummator of the two accumulations;
རག་པ་ཀུན་རྒྱལ་རྣལ་འབྱྗོར་ཅན། །བསམ་གཏན་བསམ་བྱ་བླྗོ་ལྡན་མཆྗོག །
Tag-pa kun-gyal nal-jyor-chen Sam-ten sam-cha lo-den-chog
"Eternal, the yogi having sovereignty over all; with objects of
contemplation in dhyāna, the master of the intelligent;
སྗོ་སྗོ་རང་རིག་མི་གཡྗོ་བ། །མཆྗོག་གི་དང་པྗོ་སྐུ་གསུམ་འཆང་། །
So-so rang-rig mi-yo-wa Chog-gi dang-po ku-sum-chang
In individual self-knowing, immovable; highest of the primal bearing the
three kayas;
སངས་རྒྱས་སྐུ་ལྔའི་བདག་ཉིད་ཅན། །ཁབ་བདག་ཡྗེ་ཤྗེས་ལྔ་ཡི་བདག །
Sang-gye ku-nga'i dag-nyi-chen Khyab-dag yé-shé nga-yi-dag
"Personification of the Buddha's five kāyas, presiding master personifying
the five wisdoms;
སངས་རྒྱས་ལྔ་བདག་ཅྗོད་པན་ཅན། །སྤྱན་ལྔ་ཆགས་པ་མྗེད་པ་འཆང་། །
Sang-gye nga-dag chi-pen-clhen Chen-nga chag-pa né-pa-chang
Crowned with the personification of the five Buddhas, bearing the five
eyes without hindrance;
སངས་རྒྱས་ཐམས་ཅད་བསྐྱྗེད་པ་པྗོ། །སངས་རྒྱས་སས་པྗོ་དམ་པའི་མཆྗོག །
Sang-gye tam-che kyé-pa-po Sang-gye se-po dam-pa'i-chog
"Progenitor of all the Buddlhas, the highest of the Buddhas' sacred sons;
ཤྗེས་པས་སིད་འབྱུང་སྐྱྗེ་གནས་ཏྗེ། །ཆྗོས་ལས་བྱུང་བ་སིད་པ་སྗེལ། །
Shé-pe si-jyung kyé-ne-té Chö-le chung-wa si-pa-sel
Womb giving rise to the existence of wisdom, Dharma-womb bringing an
end to becoming;
གཅིག་པུས་ས་མཁྗེགས་རྗོ་རྗེའ་ི བདག །སྐྱྗེས་མ་ཐག་ཏུ་འགྗོ་བའི་བདག །
Chig-pü sa-treg dor-jé'i-dag Kyé-ma tag-tu dro-wali-dag
"Personification of the vajra, singularly solid; no sooner born then master
of wandering beings;
ནམ་མཁའ་ལས་བྱུང་རང་བྱུང་བ། །ཤྗེས་རབ་ཡྗེ་ཤྗེས་མྗེ་བྗོ་ཆྗེ། །
Nam-kha' le-chung rang-chung-wa She-rab yé-shé mé-wo-ché
Arisen from the sky, the self-risen; wise with the great fire of primordial
wisdom,
32
 འྗོད་ཆྗེན་རྣམ་པར་སྣང་བར་བྱྗེད། །ཡྗེ་ཤྗེས་སྣང་བ་ལམ་མྗེ་བ། །
Ö-chen nam-par nang-war-ché Yé-shé nang-wa lam-mé-wa
"The great light of Vairocana, vivid illumination of wisdom;
འགྗོ་བའི་མར་མྗེ་ཡྗེ་ཤྗེས་སྗོན། །གཟི་བརིད་ཆྗེན་པྗོ་འྗོད་གསལ་བ། །
Dro-wa'i mar-mé yé-she-dron Zi-ji chen-po ö-sel-wa
Beacon for wandering beings, torch of wisdom, immense brilliance, the
clear light;
སྔགས་མཆྗོག་མངའ་བདག་རིག་སྔགས་རྒྱལ། །གསང་སྔགས་རྒྱལ་པྗོ་དྗོན་ཆྗེན་བྱྗེད། །
Ngag-chog nga'-dag rig-ngag-gyal Sang-ngag gyal-po dön-chen-ché
"Owner of the highest mantras, king of incantations, monarch of secret
mantras that perform the great purpose;
གཙུག་ཏྗོར་ཆྗེན་པྗོ་རྨད་བྱུང་གཙུག །ནམ་མཁའི་བདག་པྗོ་སྣ་ཚོགས་སྗོན། །
Tsug-tor chen-po me-chung-tsug Nam-kha'i dag-po na-tshog-tön
Great usnīsa, wondrous usnīsa, lord of space, revealer of the variety;
སངས་རྒྱས་ཀུན་བདག་དངྗོས་པྗོ་མཆྗོག །འགྗོ་ཀུན་དགའ་བའི་མིག་དང་ལྡན། །
Sang-gye kun-dag ngj-po-chogi Dro-kun ga'-vali mig-dang-den
"Supreme personification of all the Buddhas, with eyes of joy for all
wandering beings;
སྣ་ཚོགས་གཟུགས་ཅན་བསྐྱྗེད་པ་པྗོ། །མཆྗོད་ཅིང་རྗེད་པ་དྲང་སྗོང་ཆྗེ། །
Na-tshog zug-chen kyé-pa-po Chö-ching jé-pa drang-song-ché
Creator of diverse forms, Mahāsși worthy of offerings and respect;
རིགས་གསུམ་འཆང་བ་གསང་སྔགས་འཆང་། །དམ་ཚིག་ཆྗེན་པྗོ་གསང་སྔགས་འཛིན། །
Rig-sum chang-wa sang-ngag-chang Dam-tshig chen-po sang-ngag-dzin
"Bearer of the three races with the secret mantras, keeper of the great
samaya and secret mantra;
གཙོ་བྗོ་དཀྗོན་མཆྗོག་གསུམ་འཛིན་པ། །ཐྗེག་པ་མཆྗོག་གསུམ་སྗོན་པ་པྗོ། །
Tso-wo kön-chog-sum dzin-pa Teg-pa chog-sum tön-pa-po
Principal preserver of the Triple Gem, teacher of the three highest
vehicles;
དྗོན་ཡྗོད་ཞགས་པ་རྣམ་པར་རྒྱལ། །འཛིན་པ་ཆྗེན་པྗོ་རྗོ་རྗེ་ཞགས། །
Dön-yö zhag-pa nam-par-gyal Dzin-pa chen-po dor-jé-zhag
"Triumphant One with the unfailing lasso, great seizer with the vajra-
lasso;
རྗོ་རྗེ་ལྕགས་ཀྱུ་ཞགས་པ་ཆྗེ། །རྗོ་རྗེ་འཇིགས་བྱྗེད་འཇིགས་པར་བྱྗེད། །
Dor-jé chag-kyu zhag-pa-ché Dor-jé jig-ché jig-par-ché
With vajra-hook and greatest lasso, Vajrabhairava, instiller of fear;
ཁྗོ་བྗོའི་རྒྱལ་པྗོ་གདྗོང་དྲུག་འཇིགས། །མིག་དྲུག་ལག་དྲུག་སྗོབས་དང་ལྡན། །
Tro-wö gyal-po dong-drug-jig Mig-drug lag-drug tob-dang-den
"King of the Krodhas, terrifying Six-faced One with six-eyes, six-arms and
strength;
ཀྗེང་རུས་མཚེ་བ་གཙིགས་པ་པྗོ། །ཧ་ལ་ཧ་ལ་གདྗོང་བརྒྱ་པ། །
Keng-rü tshe-wa tsig-pa-po Ha-la Ha-la dong-gya-pa

33
 Skeleton bearing fangs, Halāhala with a hundred heads;
གཤིན་རྗེ་གཤྗེད་པྗོ་བགྗེགས་ཀི་རྒྱལ། །རྗོ་རྗེ་ཤུགས་ཆྗེན་འཇིགས་བྱྗེད་པ། །
Shin-jé shé-po geg-kyi-gyal Dor-jé shug-chen jig-ché-pa
"Yamāntaka, King of obstructors; Vajravega, the terrifier;
རྗོ་རྗེ་དྲག་པྗོ་རྗོ་རྗེ་སིང་། །སྒྱུ་འཕྲུལ་རྗོ་རྗེ་གསུམ་པྗོ་ཆྗེ། །
Dor-jé drag-po dor-jé-nying Gyu-trul dor-jé sum-po-ché
Vighustavajra, heart of the vajra; Māyāvajra, the big bellied one;
རྗོ་རྗེ་ལས་སྐྱྗེས་རྗོ་རྗེའ་ི བདག །རྗོ་རྗེ་སིང་པྗོ་མཁའ་འདྲ་བ། །
Dor-jé le-kyé dor-jé'i-dag Dor-jé nying-po kha'-dra-wa
"Vajramanda born from the vajra-womb, essence of the vajra like space;
མི་གཡྗོ་རལ་པ་གཅིག་གིས་བསིངས། །གང་ཆྗེན་ཀྗོ་རྗོན་གྗོས་སུ་གྗོན། །
Mi-yo ral-pa chig-gi-kying Lang-chen ko-lön gö-su-gyön
Acala with hair bound into a single knot, wearer of the garments moist
elephant hide;
གགས་ཆྗེན་ཧཱ་ཧཱ་ཞྗེས་སྗོག་པ། །ཧི་ཧཱི་ཞྗེས་སྗོག་འཇིགས་པར་བྱྗེད། །
Drag-chen Ha-Ha zhé-drog-pa Hi-Hi zhé-drog jig-par-ché
"Great fierce one exclaiming 'Hā hā! Bringer of fear exclaiming 'Hī hi!'
གད་མྗོ་ཆྗེན་མྗོ་གད་རྒྱངས་ཅན། །རྗོ་རྗེ་གད་མྗོ་ཆྗེར་སྗོགས་པ། །
Ge-mo chen-mo ge-gyang-chen Dor-jé ge-mo cher-drog-pa
With enormous laughter, long laughter, Vajra-laughter, the greatest roar;
རྗོ་རྗེ་སྗེམས་དཔའ་སྗེམས་དཔའ་ཆྗེ། །རྗོ་རྗེ་རྒྱལ་པྗོ་བདྗེ་བ་ཆྗེ། །
Dor-jé sem-pa' sem-pa'-che Dor-jé gyal-po dé-wa-ché
"Vajrasatva, the mahāsatva; Vajraraja, great bliss;
རྗོ་རྗེ་དྲག་པྗོ་དགའ་བ་ཆྗེ། །རྗོ་རྗེ་ཧཱུྃ་སྗེ་ཧཱུྃ་ཞྗེས་སྗོགས། །
Dor-jé drag-po ga'-wa-ché Dor-jé Hung-té Hung-zhé-drog
Vajracando, great rapture; Vajra Humkara proclaiming 'Him!"
མཚོན་དུ་རྗོ་རྗེའི་མདའ་ཐྗོགས་པ། །རྗོ་རྗེ་རལ་གིས་མ་ལུས་གཅྗོད། །
Tshon-du dor-je'i da'-tog-pa Dor-jé ral-dri ma-lit-cha
"Brandisher of the vajra-arrow for a weapon, severer of all without
exception with the vajra-sword:
རྗོ་རྗེ་ཀུན་འཆང་རྗོ་རྗེ་ཅན། །རྗོ་རྗེ་གཅིག་པུ་གཡུལ་སྗེལ་བ། །
Dor-jé kun-chang dor-jé-chen Dor-jé chig-pu yul-sel-wa
Vajrin holding the visvavajra: Ekavajrin averting war;
རྗོ་རྗེ་འབར་བ་མིག་མི་བཟད། །སྐ་ཡང་རྗོ་རྗེ་འབར་བ་སྗེ། །
Dor-jé bar-wa mig-mi-ze Tra-yang dor-jé bar-wa-té
"Vajrajvāla with dreadful eyes, having the hair of vajra-flames too;
རྗོ་རྗེ་འབྗེབས་པ་འབྗེབས་པ་ཆྗེ། །མིག་བརྒྱ་པ་སྗེ་རྗོ་རྗེའི་མིག །
Dor-jé beb-pa beb-pa-ché Mig-gpa-pa-té dor-jé'i-mig
Vajraveéo, the great cascade; the hundred-eyed Vajralocana;
ལུས་ནི་རྗོ་རྗེའི་བ་སྤུ་ཅན། །རྗོ་རྗེའི་སྤུ་ནི་གཅིག་པུའི་ལུས། །
Lü-ni dor-jé'i wa-pu-chen Dor-jé pu-ni chig-pü-lü
"A body with vajra-hair pores; a singular body with vajra-hair,
34
 སྗེན་མྗོ་སྐྱྗེས་པ་རྗོ་རྗེའི་རྗེ། །རྗོ་རྗེའི་སིང་པྗོ་པགས་པ་མཁྗེགས། །
Sen-mo kyé-pa dor-jé'i-tsé Dor-jé'i nying-po pag-pa-treg
Nails grown to vajra-tips; firm skin, vajra in essence;
རྗོ་རྗེའི་འཕྗེང་ཐྗོགས་དཔལ་དང་ལྡན། །རྗོ་རྗེའི་རྒྱན་གིས་བརྒྱན་པ་སྗེ། །
Dor-jé treng-tog pal-dang-den Dor-jé gyen-gyi gyen-pa-té
"Holding of vajra-garland, possessed of glory; adorned with vajra-jewellery;
གད་རྒྱངས་ཧཱ་ཧཱ་ངྗེས་པར་སྗོགས། །ཡི་གྗེ་དྲུག་པ་རྗོ་རྗེའི་ས། །
Ge-gyang Ha-Ha nge-par-drog Yi-gé drug-pa dor-je'i-dra
Sounding the long laughter of 'Hā hā!' The vajra-sound of the six syllables;
འཇམ་དབྱངས་ཆྗེན་པྗོ་ས་ཆྗེ་བ། །འཇིག་རྗེན་གསུམ་ན་ས་གཅིག་པ། །
Jam-yang chen-po dra-ché-wa Jig-ten-sum-na dra-chig-pa
"Manjughosa with immense sound, in the three worlds, the tremendous
singular sound;
ནམ་མཁའི་མཐའ་ཀླས་ས་སྗོགས་པ། །ས་དང་ལྡན་པ་རྣམས་ཀི་མཆྗོག །
Nam-kha'i ta'-lang dra-drog-pa Dra-dang-den-pa nam-kyi-chog
The sound resounding through the bounds of space, best-voiced of those
possessed of voice;
ཡང་དག་བདག་མྗེད་དྗེ་བཞིན་ཉིད། །ཡང་དག་མཐའ་སྗེ་ཡི་གྗེ་མྗེད། །
Yang-dag dag-mé dé-zhin-nyi Yang-dag ta'-té yi-gé-mé
''Right suchness that is not-self, the ultimate tuth without syllables;
སྗོང་ཉིད་སྨྲ་བའི་ཁྱུ་མཆྗོག་སྗེ། །ཟབ་ཅིང་རྒྱ་ཆྗེའ་ི ས་སྗོགས་པ། །
Tong-nyi ma-wa'i khyu-chog-té Zab-ching gya-ché'i dra-drog-pa
Expresser of voidness, supreme of society; proclaimer of the sound deep
and vast;
ཆྗོས་ཀི་དུང་སྗེ་ས་ཆྗེན་ལྡན། །ཆྗོས་ཀི་གཎི་ས་བྗོ་ཆྗེ། །
Chs-kyi dung-té dra-chen-den Chd-kyi gan-li dra-w0-clié
"With the conch of Dharma playing a great sound, the gandi of Dharma
making the great gong:
མི་གནས་མྱ་ངན་འདས་པ་པྗོ། །ཕྗོགས་བཅུ་ཆྗོས་ཀི་རྔ་བྗོ་ཆྗེ། །
Mi-ne nya-ngen de-pa-po Chog-chu chö-kyi nga-wo-ché
Of the non-abiding nirvāṇa, with the great drum of Dharma through the
ten directions;
གཟུགས་མྗེད་གཟུགས་བཟང་དམ་པ་སྗེ། །སྣ་ཚོགས་གཟུགས་ཅན་ཡིད་ལས་སྐྱྗེས།
Zug-mé zug-zang dam-pa-té Na-tshog zug-chen yi-le-kyé
''Formless, with fine form, the holy one: having diverse forms mentally
made;
གཟུགས་རྣམས་ཐམས་ཅད་སྣང་བའི་དཔལ། །གཟུགས་བརྙན་མ་ལུས་འཆང་བ་པྗོ། །
Zug-nam tam-clhe nang-wa'i-pal Zug-nyen ma-lü chang-wa-po
Glory of appearances in every form; bearer of reflected forms, omitting
none;

35
 ཚུགས་པ་མྗེད་ཅིང་ཆྗེ་བར་གགས། །ཁམས་གསུམ་དབང་ཕྱུག་ཆྗེན་པྗོ་སྗེ། །
Tshug-pa-me-ching ché-war-drag Kham-sum wang-chug chen-po-té
"Unaffected, famed for greatness, great Iśvara of the three realms;
འཕགས་ལམ་ཤིན་ཏུ་མཐྗོ་ལ་གནས། །དར་བ་ཆྗེན་པྗོ་ཆྗོས་ཀི་ཏྗོག །
Pag-lam shin-tu to-la-ne D ar-wa chen-po chd-kyi-tog
Elevated to abide on the lofty Aryan paths; pinnacle of Dharma flourished
greatly;
འཇིག་རྗེན་གསུམ་ན་གཞྗོན་ལུས་གཅིག །གནས་བརན་རྒན་པྗོ་སྐྱྗེ་རྒུའི་བདག །
Jig-ten-sum-na zhön-lü-chig N e-ten gen-po kyé-gü-dag
''With a singularly youthful body in the three worlds; Sthavira, elder, lord
of all that lives;
སུམ་ཅུ་ར་གཉིས་མཚན་འཆང་བ། །སྡུག་གུ་འཇིག་རྗེན་གསུམ་ན་མཛེས། །
Sum-chu tsa-nyi tshen-chang-wa Dug-gu jig-ten-sum na-dzé
Bearer of the thirty-two signs; handsome, beautiful through the three
worlds;
འཇིག་རྗེན་ཤྗེས་ལྗེགས་སླྗོབ་དཔྗོན་ཏྗེ། །འཇིག་རྗེན་སླྗོབ་དཔྗོན་འཇིགས་པ་མྗེད། །
Jig-ten shé-leg lob-pön-té Jig-ten lob-pön jig-pa-mé
"Ācārya of worldly knowledge and goodness.Ācārya of the world free from
fear;
མགྗོན་སྐྱབས་འཇིག་རྗེན་ཡིད་གཅུགས་པ། །སྐྱབས་དང་སྐྱྗོབ་པ་བླ་ན་མྗེད། །
Gön-kyab jig-ten yi-chug-pa Kyab-dang kyob-pa la-na-mé
Protector, rescuer, loved through the three worlds, refuge and protector
unsurpassed;
ནམ་མཁའི་མཐའ་ལས་ལྗོངས་སྤྱྗོད་པ། །ཐམས་ཅད་མཁྗེན་པའི་ཡྗེ་ཤྗེས་མཚོ། །
Nan-klha'ita'-le long-chi-pa Tam-che khyen-pa'iyé-slhe-tsho
"Enjoyer of the bounds of space, ocean of wisdom knowing all;
མ་རིག་སྗོ་ངའི་སྦུབས་འབྱྗེད་པ། །སིད་པའི་དྲ་བ་འཇྗོམས་པ་པྗོ། །
Ma-rig go-nga'i bub-jyé-pa Si-pa'i dra-wa jom-pa-po
Cracker of the eggshell of misknowing, destroyer of the matrix of
becoming;
ཉྗོན་མྗོངས་མ་ལུས་ཞི་བྱྗེད་པ། །འཁྗོར་བའི་རྒྱུ་མཚོའི་ཕ་རྗོལ་ཕིན། །
Nyön-mong ma-lü zhi-ché-pa Khor-wa'i gya-tshö pa-rol-chin
"Pacifier of the afflictions without any exceptions who has crossed over the
sea of samsāra;
ཡྗེ་ཤྗེས་དབང་བསྐུར་ཅྗོད་པན་ཅན། །རྗོགས་པའི་སངས་རྒྱས་རྒྱན་དུ་ཐྗོགས། །
Ye-slhé wang-kur chd-pa-chen Dzog-pa'i sang-we gyen-du-tog
Wearer of the crown of the empowering consecration of primordial
wisdom, adorned by the completely perfect Buddha;
སྡུག་བསྔལ་གསུམ་གི་སྡུག་བསྔལ་ཞི། །གསུམ་སྗེལ་མཐའ་ཡས་གྗོལ་གསུམ་ཐྗོབ། །
Dug-ngel-sum-gyi dug-ngel-zhi Sum-sel ta'-ye drol-sum-tob
"The suffering of the three sufferings stilled; limitlessly dispelling the
three, having attained the three freedoms;
སིབ་པ་ཀུན་ལས་ངྗེས་པར་གྗོལ། །མཁའ་ལྟར་མཉམ་པ་ཉིད་ལ་གནས། །
Drib-pa kun-le ngé-par-drol Kha'-tar nyam-pa nyi-la-ne
36
 Definitely free from all obscurations, dweller in the space-like equality;
ཉྗོན་མྗོངས་དྲི་མ་ཀུན་ལས་འདས། །དུས་གསུམ་དུས་མྗེད་རྗོགས་པ་པྗོ། །
Nyön-mong dri-ma kun-le-de Dü-sum dü-mé tog-pa-po
"Having transcended all the defilements of the afflictions, comprehender of
the three times and the timeless;
སྗེམས་ཅན་ཀུན་གི་ཀླུ་ཆྗེན་པྗོ། །ཡྗོན་ཏན་ཐྗོད་ཅན་རྣམས་ཀི་ཐྗོད། །
Sem-chen kun-gyi lu-chen-po Yön-ten tö-chen nam-kyi-tö
Great Nāga for all sentient beings, crown of those crowned with qualities;
ཉྗོན་མྗོངས་ཀུན་ལས་རྣམ་གྗོལ་བ། །ནམ་མཁའི་ལམ་ལ་རབ་གནས་པ། །
Nyön-mong kun-le nam-drol-wa Nam-kha'i lam-la rab-ne-pa
"Thoroughly free from all afflictive existence, well established on the path
of the sky,
ཡིད་བཞིན་ནྗོར་བུ་ཆྗེན་པྗོ་འཆང་། །ཁབ་བདག་རིན་ཆྗེན་ཀུན་གི་བདག །
Yi-zhin nor-bu chen-po-chang Khyab-dag rin-chen kun-gyi-dag
Holder of the great wish-fulfilling gem, presiding master best of all
precious jewels;
དཔག་བསམ་ཤིང་ཆྗེན་རྒྱས་པ་སྗེ། །བུམ་པ་བཟང་པྗོ་ཆྗེ་བའི་མཆྗོག །
Pag-sam shing-chen gye-pa-té Bum-pa zang-po ché-wa'i-chog
"Great wishing tree blossomed, best of the great vessels of excellence;
བྱྗེད་པ་སྗེམས་ཅན་ཀུན་དྗོན་བྱྗེད། །ཕན་འདྗོད་སྗེམས་ཅན་མཉྗེས་གཤིན་པ། །
Ché-pa sem-chen kun-dön-ché Pen-dö sem-chen nyé-shin-pa
Agent working for the welfare of all sentient beings, affectionate to the
sentient beings desired to benefit;
བཟང་ངན་ཤྗེས་ཤིང་དུས་ཤྗེས་པ། །ཁབ་བདག་དམ་ཤྗེས་དམ་ཚིག་ལྡན། །
Zang-ngen shé-shing dü-shé-pa Khyab-dag dam-shé dam-tshig-den
"Cognizer of good and bad, cognizer of time; presiding master having
samaya, cognizant of samaya;
དུས་ཤྗེས་སྗེམས་ཅན་དབང་པྗོ་ཤྗེས། །རྣམ་གྗོལ་གསུམ་ལ་མཁས་པ་པྗོ། །
Dü-shé sem-chen wang-po-she Nam-drol sum-la khe-pa-po
Cognizer of timeliness, cognizer of the faculties of sentient beings, expert
in the three thorough freedoms;
ཡྗོན་ཏན་ལྡན་ཞིང་ཡྗོན་ཏན་ཤྗེས། །ཆྗོས་ཤྗེས་བཀ་ཤིས་བཀ་ཤིས་འབྱུང་། །
Yön-ten den-zhing yön-ten-shé Chö-shé ta-shi ta-shi-jyung
''Possessing qualities, cognizer of qualities, Cognizer of Dharma,
auspicious source of auspiciousness;
བཀ་ཤིས་ཀུན་གི་བཀ་ཤིས་པ། །གགས་པའི་བཀ་ཤིས་སན་གགས་དགྗེ །།
Ta-shi kun-gyi ta-shi-pa Drag-pa'ita-shi nyen-drag-gé
Auspiciousness of everything auspicious, with auspicious fame that is
renowned and positive;
དབུགས་འབྱིན་ཆྗེན་པྗོ་དགའ་སྗོན་ཆྗེ། །དགའ་ཆྗེན་རྗོལ་མྗོ་ཆྗེན་པྗོ་སྗེ། །
Bug-jyin chen-po ga'-tön-ché Ga'-chen rol-mo chen-po-té
"Great relief, great festival, great joy having the great pleasure;
བཀུར་སི་རིམ་གྗོ་ཕུན་སུམ་ཚོགས། །མཆྗོག་ཏུ་དགའ་བའི་གགས་བདག་དཔལ། །
Kur-ti rim-dro pun-sum-tshog Chog-tu ga'-wa'i drag-dag-pal

37
 Abundant in esteem and veneration, supremely rapturous, magnificent
owner of fame;
མཆྗོག་ལྡན་མཆྗོག་སྦྱིན་གཙོ་བྗོ་སྗེ། །སྐྱབས་ཀི་དམ་པ་སྐྱབས་སུ་འྗོས། །
Chog-den chog-jyin tso-wo-té Kyab-kyi dam-pa kyab-su-ö
"Possessed of the best, giver of the best, being the chief, most sacred
refuge of those suitable for refuge:
འཇིག་རྗེན་དག་སྗེ་རབ་ཀི་མཆྗོག །འཇིགས་པ་མ་ལུས་སྗེལ་བ་པྗོ། །
Jig-ten dra-té rab-kyi-chog Jig-pa ma-lii sel-wa-po
Most supreme foe of the great fears, dispeller of all fears without
exception;
གཙུག་ཕུད་ཕུད་བུ་ལྕང་ལྗོ་ཅན། །རལ་པ་མུཉྫ་ཅྗོད་པན་ཐྗོགས། །
Tsug-pii pi-bu chang-lo-chen Ral-pa mun-dza clhd-pen-tog
"Having plaited hair tied into a topknot and braided down; with the
muñja-cord, wearing a diadem;
གདྗོང་ལྔ་གཙུག་ཕུད་ལྔ་དང་ལྡན། །ཟུར་ཕུད་ལྔ་པ་མྗེ་ཏྗོག་ཐྗོད། །
Dong-nga tsug-pü nga-dang-den Zur-pü nga-pa mé-tog-tö
Having the five-tufted, five buns of hair, and five braided locks crowned
with flowers,
མགྗོ་ཟླུམ་བརྟུལ་ཞུགས་ཆྗེན་པྗོ་པ། །ཚངས་པར་སྤྱྗོད་པ་བརྟུལ་ཞུགས་མཆྗོག །
Go-dum tul-zhug chen-po-pa Tshang-par chö-pa tul-zhug-chog
"Keeper of the great discipline with a shaved head, excelling in the
discipline of the brahmācarya;
དཀའ་ཐུབ་མཐར་ཕིན་དཀའ་ཐུབ་ཆྗེ། །གཙང་གནས་དམ་པ་གྗོའུ་ཏམ། །
Ka'-tub tar-chin ka'-tub-ché Tsang-ne dam-pa go'u-ta-ma
Great ascetic who has reached the end of asceticism, Holy One of pristine
abiding, Gautama;
བྲམ་ཟྗེ་ཚངས་པ་ཚངས་པ་ཞྗེས། །མྱ་ངན་འདས་པ་ཚངས་པ་ཐྗོབ། །
Dram-ze tshang-pa tshang-pa-shé Nya-ngen de-pa tshang-pa-tob
"Brāhman, Brahmā, knower of Brahmā who has attained the Brahma-
nirvana;
གྗོལ་བ་ཐར་པ་རྣམ་གྗོལ་ལུས། །རྣམ་གྗོལ་ཞི་བ་ཞི་བ་ཉིད། །
Drol-wa tar-pa nam-drol-lü Nam-drol zhi-wa zhi-wa-nyi
With the body of thorough freedom, the freedom of liberation; thoroughly
freed, the peaceful; peace in person;
མྱ་ངན་འདས་ཞི་མྱ་ངན་འདས། །ལྗེགས་པར་མྱ་ངན་འདས་དང་ཉྗེ། །
Nya-ngen de-zhi nya-ngen-de Leg-par nya-ngen de-dang-nyé
"In nirvāṇa, released into peace; close to full release;
བདྗེ་སྡུག་སྗེལ་བ་མཐར་གྱུར་པ། །ཆགས་བྲལ་ལུས་ལས་འདས་པ་པྗོ། །
Dé-dug sel-wa tar-gyur-pa Chag-dral lü-le de-pa-po
Having reached the end of pleasure, pain and clearing, with the
transcendental body of non-attachment;
ཐུབ་པ་མྗེད་པ་དཔྗེ་མྗེད་པ། །མི་མངྗོན་མི་སྣང་གསལ་བྱྗེད་མིན། །
Tub-pa-mé-pa pé-mé-pa Mi-ngön mi-nang sel-ché-min
"Unassailable, incomparable; inevident, unapparent, without consonants;

38
 མི་འགྱུར་ཀུན་འགྗོ་ཁབ་པ་པྗོ། །ཕ་ཞིང་ཟག་མྗེད་ས་བྗོན་བྲལ། །
Min-gyur kun-dro khyab-pa-po Tra-zhing zag-mé sa-bön-dral
Unchanging, going everywhere, the pervader; subtle, without outflows,
seedless;

རྡུལ་མྗེད་རྡུལ་བྲལ་དྲི་མ་མྗེད། །ཉྗེས་པ་སངས་པ་སྐྱྗོན་མྗེད་པ། །
Dul-mé dul-dral dri-ma-mé Nyé-pa pang-pa kyön-mé-pa
"Spotless, untainted, undefiled: having cast away faults, without defect;
ཤིན་ཏུ་སད་པ་སད་པའི་བདག །ཀུན་ཤྗེས་ཀུན་རིག་དམ་པ་པྗོ། །
Shin-tu se-pa se-pa'i-dag Kun-shé kun-rig dam-pa-po
Fully awakened, personification of awakening: cognizing all, the holy one
knowing all;
རྣམ་པར་ཤྗེས་པའི་ཆྗོས་ཉིད་འདས། །ཡྗེ་ཤྗེས་གཉིས་མྗེད་ཚུལ་འཆང་བ། །
Nan-par she-pa'ichd-nyi-de Ye-shé nyi-mé tshul-chang-wa
"Beyond the dharmată of consciousness, bearer of the form of non-dual
wisdom;
རྣམ་པར་རྗོག་མྗེད་ལྷུན་གིས་གྲུབ། །དུས་གསུམ་སངས་རྒྱས་ལས་བྱྗེད་པ། །
Nam-par tog-mé lhun-gyi-drub Dü-sum sang-gye le-ché-pa
Non-conceptually, spontaneously accomplishing, carrying out the tasks of
the Buddhas of the three times;
སངས་རྒྱས་ཐྗོག་མ་ཐ་མ་མྗེད། །དང་པྗོའི་སངས་རྒྱས་རྒྱུ་མྗེད་པ། །
Sang-gye tog-mata-ma-mé Dang-pö sang-gye gyu-mé-pa
"Buddha without beginning or end. Primordial Buddha without precedent;
ཡྗེ་ཤྗེས་མིག་གཅིག་དྲི་མ་མྗེད། །ཡྗེ་ཤྗེས་ལུས་ཅན་དྗེ་བཞིན་གཤྗེགས། །
Yé-shé mig-chig dri-ma-mé Yé-shé lü-chen dé-zhin-sheg
Sole eye of wisdom without taints, Tathāgata embodying wisdom;
ཚིག་གི་དབང་ཕྱུག་སྨྲ་བ་ཆྗེ། །སྨྲ་བའི་སྐྱྗེ་མཆྗོག་སྨྲ་བའི་རྒྱལ། །
Tslhig-gi wang-chug na-wa-che Ma-wa'ikyé-chog ma-wa'i-gyal
"Most powerful and prosperous in speech, the greatest articulator,
supreme of people who speak, the king of speakers;
སྨྲ་བའི་དམ་པ་མཆྗོག་གི་གནས། །སྨྲ་བའི་སྗེང་གྗེ་ཚུགས་པ་མྗེད། །
Ma-wa'i dam-pa chog-gi-ne Ma-wa'i seng-gé tshug-pa-mé
Sacred speaker, abiding as the best, lion of expression who cannot be
affected;
ཀུན་ཏུ་བལྟ་བས་མཆྗོག་ཏུ་དགའ། །གཟི་བརིད་འཕྗེང་བ་ལྟ་ན་སྡུག །
Kun-tu ta-we chog-tu-ga' Zi-ji treng-wa ta-na-dug
"Supreme rapture seeing totality, with a garland of radiance, lovely to see;
འྗོད་བཟང་འབར་བ་དཔལ་གི་བྗེའུ། །ལག་ན་འྗོད་འབར་སྣང་བ་པྗོ། །
Ö-zang bar-wa pal-gyi-bé'u Lag-na ö-bar nang-wa-po
Radiating excellent light, Srīvatsa; illuminator with hands shining light;
སན་པ་ཆྗེ་མཆྗོག་གཙོ་བྗོ་སྗེ། །ཟུག་རྔུ་འབྱིན་པ་བླ་ན་མྗེད། །
Men-pa ché-chog tso-wo-té Zug-ngu jyin-pa la-na-mé
"Highest of the great healers, the leader; unsurpassed remover of thorns;
39
 སན་རྣམས་མ་ལུས་ལྗྗོན་པའི་ཤིང་། །ནད་དྗོ་ཅྗོག་གི་དག་ཆྗེ་བ། །
Men-nam ma-lü jön-pa'i-shing Ne-do chog-gi dra-ché-wa
Tree of all healing properties without exception: Great foe of the
sicknesses of all afflictions;
སྡུག་གུ་འཇིག་རྗེན་གསུམ་གི་མཆྗོག །དཔལ་ལྡན་རྒྱུ་སྐར་དཀིལ་འཁྗོར་ཅན། །
Dug-gu jig-ten-sum-gyi-chog Pal-den gyu-kar kyil-khor-chen
"Best of the lovely marks of the three worlds, magnificent, possessed of
the orb of constellations;
ཕྗོགས་བཅུ་ནམ་མཁའི་མཐས་གཏུགས་པར། །ཆྗོས་ཀི་རྒྱལ་མཚན་ལྗེགས་པར་འཛུགས། །
Chog-chu nam-kha'i te-tug-par Chö-kyi gyal-tshen leg-par-dzug
Extending to the ends of space in the ten directions, perfect hoister of the
victory-banner of Dharma;
༈ །འགྗོ་ན་གདུགས་གཅིག་ཡངས་པ་སྗེ། །བྱམས་དང་སིང་རྗེའ་ི དཀིལ་འཁྗོར་ཅན། །
Dro-na dug-chig yang-pa-té Cham-dang nying-jé'i kyil-khor-chen
"For wandering beings, a parasol spread wide, the mandala of loving-
kindness and compassion;
དཔལ་ལྡན་པད་གར་གི་བདག །ཁབ་བདག་ཆྗེན་པྗོ་རིན་ཆྗེན་གདུགས། །
Pal-den pe-ma gar-gyi-dag Khyab-dag chen-po rin-chen-dug
Glorious Lord of the Lotus Dance, great presiding master with the parasol
of precious jewels;
སངས་རྒྱས་ཀུན་གི་གཟི་བརིད་ཆྗེ། །སངས་རྒྱས་ཀུན་གི་སྐྲ་འཆང་བ། །
Sang-gye kun-gyi zi-ji-ché Sang-gye kun-gyi ku-chang-wa
"Great monarch of all the Buddhas, bearer of the embodiments of all the
Buddhas;
སངས་རྒྱས་ཀུན་གི་རྣལ་འབྱྗོར་ཆྗེ། །སངས་རྒྱས་ཀུན་གི་བསན་པ་གཅིག །
Sang-gye kun-gyi nal-jyor-ché Sang-gye kun-gyi ten-pa-chig
Great yoga of all the Buddhas, sole dispensation of all the Buddhas;
རྗོ་རྗེ་རིན་ཆྗེན་དབང་བསྐུར་དཔལ། །རིན་ཆྗེན་ཀུན་བདག་དབང་ཕྱུག་སྗེ། །
Dor-jé rin-chen wang-kur-pal Rin-chen kun-dag wang-chug-té
"Glory of the empowering consecration of the vajra-jewel, most powerful
and prosperous owner of all the jewels:
འཇིག་རྗེན་དབང་ཕྱུག་ཀུན་གི་བདག །རྗོ་རྗེ་འཆང་བ་ཀུན་གི་རྗེ། །
Jig-ten wang-chug kun-gyi-dag Dor-jé chang-wa kun-gvi-jé
Master of all Lokeśvaras, Chief of all Vajradharas;
སངས་རྒྱས་ཀུན་གི་ཐུགས་ཆྗེ་བ། །སངས་རྒྱས་ཀུན་གི་ཐུགས་ལ་གནས། །
Sang-gye kun-gyi tug-ché-wa Sang-gye kun-gyi tug-la-ne
"Great mind of all the Buddhas, abiding in the mind of all the Buddhas;
སངས་རྒྱས་ཀུན་གི་སྐུ་ཆྗེ་བ། །སངས་རྒྱས་ཀུན་གི་གསུང་ཡང་ཡིན། །
Sang-gye kun-gyi ku-ché-wa Sang-gye kun-gyi sung-yang-yin
Great body of all the Buddhas, Sarasvati of all the Buddhas;
རྗོ་རྗེ་ཉི་མ་སྣང་བ་ཆྗེ། །རྗོ་རྗེ་ཟླ་བ་དྲི་མྗེད་འྗོད། །
Dor-jé nyi-ma nang-wa-ché Dor-jé da-wa dri-mé-ö
"Solar vajra, greatest illuminator, Lunar vajra, stainless light;
ཆགས་བྲལ་ལ་སྗོགས་ཆགས་པ་ཆྗེ། །ཁ་དྗོག་སྣ་ཚོགས་འབར་བའི་འྗོད། །
Chag-dral la-sog chag-pa-ché Kha-dog na-tshog bar-wali-ö
Great passion beginning with dispassion, multi-colored blazing light;
40
 རྗོ་རྗེ་སྐྱིལ་ཀྲུང་རྗོགས་སངས་རྒྱས། །སངས་རྒྱས་འགྗོ་བའི་ཆྗོས་འཛིན་པ། །
Dor-jé kyil-trung dzog-sang-gye Sang-gye dro-wa'i chö-dzin-pa
"With the vajra leg-posture of the complete Buddha, bearer of the Dharma
of the litany of Buddhas;
དཔལ་ལྡན་སངས་རྒྱས་པད་སྐྱྗེས། །ཀུན་མཁྗེན་ཡྗེ་ཤྗེས་མཛོད་འཛིན་པ། །
Pal-den sang-gye pe-ma-kyé Kun-khyen yé-shé dzö-dzin-pa
Glorious One bom from the lotus of the Buddha, bearer of the treasury of
omniscient wisdom;
རྒྱལ་པྗོ་སྒྱུ་འཕྲུལ་སྣ་ཚོགས་འཆང་། །ཆྗེ་བ་སངས་རྒྱས་རིག་སྔགས་རྒྱལ། །
Gyal-po gyu-trul na-tshog-chang Ché-wa sang-gye rig-ngag-gyal
"Bearer of the variety of illusions, the sovereign: bearer of the Buddha's
incantations, the great one;
རྗོ་རྗེ་རྣྗོན་པྗོ་རལ་གི་ཆྗེ། །ཡི་གྗེ་མཆྗོག་སྗེ་རྣམ་པར་དག །
Dor-jé nön-po ral-dri-ché Yi-gé chog-té nam-par-dag
Great sword diamond-sharp, supreme syllable thoroughly pure;
ཐྗེག་པ་ཆྗེན་པྗོ་སྡུག་བསྔལ་གཅྗོད། །མཚོན་ཆ་ཆྗེན་པྗོ་རྗོ་རྗེ་ཆྗོས། །
Teg-pa chen-po dug-ngel-cha Tshdn-cha chen-po dor-je-chd
"Mahāyāna severing suffering, great weapon of the Vajra-Dharma;
རྗོ་རྗེ་ཟབ་མྗོ་ཛི་ན་ཚིག །རྗོ་རྗེ་བླྗོ་གྗོས་དྗོན་བཞིན་རིག །
Dor-jé zab-mo dzi-na-dzig Dor-jé lo-drö dön-zhin-rig
Jinajik, victor of victors, vajra-profound; Vajra-genius knowing in accord
with the meaning:
ཕ་རྗོལ་ཕིན་པ་ཀུན་རྗོགས་པ། །ས་རྣམས་ཀུན་གི་རྒྱན་དང་ལྡན། །
Pa-rol-chin-pa kun-dzog-pa Sa-nam kun-gyi gyen-dang-den
"Consummate in all the transcendent perfections, adorned with all levels;
རྣམ་པར་དག་པ་བདག་མྗེད་ཆྗོས། །ཡང་དག་ཡྗེ་ཤྗེས་ཟླ་འྗོད་བཟང་། །
Nam-par dag-pa dag-md-chd Yang-dag yé-shé da-6-zang
The not-self of thoroughly pure phenomena, night wisdom, core light of
the moon;
བརྗོན་ཆྗེན་སྒྱུ་འཕྲུལ་ད་ྲྭ བ་སྗེ། །རྒྱུད་ཀུན་གི་ནི་བདག་པྗོ་མཆྗོག །
Tsön-chen gyu-trul dra-wa-té Gyü-kun-gyi-ni dag-po-chog
"Great exerter in the Illusory Matrix, supreme owner of all the tantras;
རྗོ་རྗེ་གདན་ནི་མ་ལུས་ལྡན། །ཡྗེ་ཤྗེས་སྐུ་རྣམས་མ་ལུས་འཆང་། །
Dor-jé den-ni ma-lü-den Yé-shé ku-nam ma-lü-chang
Possessed of the vajrāsanas, bar none; bearer of the wisdom-bodies
without exception;
ཀུན་ཏུ་བཟང་པྗོ་བླྗོ་གྗོས་བཟང་། །ས་ཡི་སིང་པྗོ་འགྗོ་བ་འཛིན། །
Kun-tu zang-po lo-drö-zang Sa-yi nying-po dro-wa-dzin
"Samantabhadra with fine intelligence, Kșitigarbha caring for wandering
beings;
སངས་རྒྱས་ཀུན་གི་སིང་པྗོ་ཆྗེ། །སྤྲུལ་པའི་འཁྗོར་ལྗོ་སྣ་ཚོགས་འཆང་། །
Sang-gye kun-gyi nying-po-ché Trul-pa'i khor-lo na-tshog-chang
Great essence of all the Buddhas, bearer of the circle of diverse
emanations;
དངྗོས་པྗོ་ཀུན་གི་རང་བཞིན་མཆྗོག །དངྗོས་པྗོ་ཀུན་གི་རང་བཞིན་འཛིན། །
41
 Ngön-po kun-gyi rang-zhin-chog Ngön-po kun-gyi rang-zhin-dzin
"Supreme nature of all things, bearer of the nature of all things,
སྐྱྗེ་མྗེད་ཆྗོས་ཏྗེ་སྣ་ཚོགས་དྗོན། །ཆྗོས་ཀུན་ངྗོ་བྗོ་ཉིད་འཆང་བ། །
Kyé-mé chd-té na-tshog-din Chi-kun ngо-wo nyi-chang-wa
The various meanings of unborn phenomena, bearer of the essential entity
of all phenomena;
ཤྗེས་རབ་ཆྗེན་པྗོ་སྐད་ཅིག་ལ། །ཆྗོས་ཀུན་ཁྗོང་དུ་ཆུད་པ་འཆང་། །
She-rab chen-po ke-chig-la Chö-kun khong-du chü-pa-chang
"Great wisdom in a single moment, bearer of the comprehension of all
phenomena;
ཆྗོས་ཀུན་མངྗོན་པར་རྗོགས་པ་སྗེ། །ཐུབ་པ་བླྗོ་མཆྗོག་འབྱུང་པྗོའི་མཐའ། །
Chö-kun ngön-par tog-pa-té Tub-pa lo-chog jyung-pö-ta'
With manifest realization of all phenomena, Ultimate Muni of the highest
intellect;
མི་གཡྗོ་རབ་ཏུ་དང་བའི་བདག །རྗོགས་པའི་སངས་རྒྱས་བྱང་ཆུབ་འཆང་། །
Mi-yo rab-tu dang-wa'i-dag Dzog-pali sang-gye chang-chub-chang
"Unwavering, personification of enthusiastic delight, bearer of the Bodhi
of the completely perfect Buddha;
སངས་རྒྱས་ཀུན་གི་མངྗོན་སུམ་པ། །ཡྗེ་ཤྗེས་མྗེ་ལྕྗེ་འྗོད་རབ་གསལ། །
Sang-gye kun-gyi ngön-sum-pa Yé-shé mé-ché ö-rab-sel
Direct perceiver of all Buddhas, great fire of wisdom the brilliant clear-
light;
འདྗོད་པའི་དྗོན་གྲུབ་དམ་པ་སྗེ། །ངན་སྗོང་ཐམས་ཅད་རྣམ་སྦྱྗོང་བ། །
Dö-pa'i dön-drub dam-pa-té Ngen-song tam-che nam-jyong-wa
"Best fulfiller of desired goals, thoroughly purifying all the bad
destinations;
མགྗོན་པྗོ་སྗེམས་ཅན་ཀུན་གི་མཆྗོག །སྗེམས་ཅན་ཐམས་ཅད་རབ་གྗོལ་བྱྗེད། །
Gön-po sem-chen kun-gyi-chog Sem-chen tam-che rab-drol-ché
Protector, highest of all sentient beings, emancipator of all sentient
beings;
ཉྗོན་མྗོངས་གཡུལ་དུ་གཅིག་དཔའ་བ། །མི་ཤྗེས་དག་ཡི་དྲྗེགས་པ་འཇྗོམས། །
Nyön-mong yul-du chig-pa'-wa Mi-shé dra-yi dreg-pa-jom
"Only champion in the battle with the afflictions defeating the arrogant
enemy of misknowing:
བླྗོ་ལྡན་སྗེག་འཆང་དཔལ་དང་ལྡན། །བརན་པྗོ་མི་སྡུག་གཟུགས་འཆང་བ། །
Lo-den geg-chang pal-dang-den Ten-po mi-dug zug-chang-wa
Intelligent bearer of allure with splendor, bearer of forms that are heroic
and unpleasant;
ལག་པ་བརྒྱ་པྗོ་ཀུན་བསྐྱྗོད་ཅིང་། །གྗོམ་པའི་སབས་ཀིས་གར་བྱྗེད་པ། །
Lag-pa gya-po kun-kyö-ching Gom-pa'i tab-kyi gar-ché-pa
"Waving a hundred clubs in hand, dancer of the stomping style;
དཔལ་ལྡན་ལག་པ་བརྒྱས་གང་ལ། །ནམ་མཁའ་ཁབ་པར་གར་བྱྗེད་པ། །
Pal-den lag-pa gye-gang-la Nam-kha' khyab-par gar-ché-pa
Glorious One who has a hundred hands, dancer pervading space;
ས་ཡི་དཀིལ་འཁྗོར་བཞི་ཡི་ཁྗོན། །རྐང་པ་ཡང་གཅིག་མཐིལ་གིས་གནྗོན། །
42
 Sa-yi kyil-khor zhi-yi-khyön Kang-pa yang-chig til-gyi-nön
"Standing on the surface of the mandala-base of the earth, pressing down
on the surface with a single sole;
རྐང་མཐྗེབ་སྗེན་མྗོའི་ཁྗོན་གིས་ཀང་། །ཚངས་པའི་ཡུལ་ས་རྗེ་ནས་གནྗོན། །
Kang-teb sen-mö khyön-gyi-kyang Tshang-pa'i yul-sa tse-ne-nön
Standing on the nail of his large toe, pressing down on the tip of Brahmā's
realm;
དྗོན་གཅིག་གཉིས་མྗེད་ཆྗོས་ཀི་དྗོན། །དམ་པའི་དྗོན་ནི་འཇིགས་པ་མྗེད། །
Din-chig nyi-mé chd-kyi-dun Dan-pa'idin-ni jig-pa-né
The one meaning, the meaning of non-dual Dharma, the superfactual
without fears;
རྣམ་རིག་སྣ་ཚོགས་གཟུགས་དྗོན་ཅན། །སྗེམས་དང་རྣམ་ཤྗེས་རྒྱུད་དང་ལྡན། །
Nam-rig na-tshog zug-dön-chen Sem-dang nam-shé gyü-dang-den
Diversity of form with meaning cognizant of aspects, having the
continuum
of the citta and consciousness;
དངྗོས་དྗོན་མ་ལུས་རྣམས་ལ་དགའ། །སྗོང་པ་ཉིད་དགའ་འདྗོད་ཆགས་བླྗོ། །
Ngd-din ma-li nam-la-ga' Tong-pa-nyi-ga' d6-chag-lo
"Taking joy in aspects of evident meaning without exception, superb
intellect passionate for voidness;
སིད་པའི་འདྗོད་ཆགས་སྗོགས་སངས་པ། །སིད་གསུམ་དགའ་བ་ཆྗེན་པྗོ་སྗེ། །
Si-pa'i dö-chag sog-pang-pa Si-sum ga'-wa chen-po-té
Having let go of desire for becoming and the suchlike, having immense
pleasure in the three existences;
སིན་དཀར་དག་པ་བཞིན་ཏུ་དཀར། །འྗོད་བཟང་སྗོན་ཀའི་ཟླ་བའི་འྗོད། །
Trin-kar dag-pa zhin-tu-kar Ö-zang tön-ka'i da-wa'i-ö
"White like a pure white cloud with the fine light of an autumnal moon's
luminosity;
ཉི་མ་འཆར་ཀའི་དཀིལ་ལྟར་མཛེས། །སྗོན་མྗེའ་ི འྗོད་ནི་ཤྗེས་ཆྗེར་དམར། །
Nyi-ma char-ka'i kyil-tar-dzé Sön-möö-ni she-cher-mar
As beautiful as the orb of the rising sun, intensely red from the shine of
Arka's nails;
ཅྗོད་པན་བཟང་པྗོ་མཐྗོན་ཀའི་རྗེ། །སྐྲ་མཆྗོག་མཐྗོན་ཀ་ཆྗེན་པྗོ་འཆང་། །
Chd-pen zang-po tdn-ka'i-tsé Tra-chog tin-ka clhen-po-chang
"Nobly crested with a sapphire tip, bearer of a great sapphire on top of his
locks;
ནྗོར་བུ་ཆྗེན་པྗོ་འྗོད་ཆགས་དཔལ། །སངས་རྒྱས་སྤྲུལ་པའི་རྒྱན་དང་ལྡན། །
Nor-bu chen-po ő-chag-pal Sang-gye trul-pa'i gyen-dang-den
Glory with the radiant luster of the great gem having the adornment of the
Buddha's emanations;
འཇིག་རྗེན་ཁམས་བརྒྱ་ཀུན་བསྐྱྗོད་པ། །རྫུ་འཕྲུལ་རྐང་པའི་སྗོབས་ཆྗེན་ལྡན། །
Jig-ten klham-gya kun-kyi-pa Dzu-trul kang-pa'i tob-clhen-dlen
"Shaker of all hundred realms of the world with the immense strength of
the legs of yddhis;
དྗེ་ཉིད་དྲན་པ་ཆྗེན་པྗོ་འཆང་། །དྲན་པ་བཞི་པྗོ་ཏིང་འཛིན་རྒྱལ། །
Dé-nyi dren-pa chen-po-chang Dren-pa zhi-po ting-dzin-gyal
43
Reality maintaining the great mindfulness, sovereign of the samādhi of the
four mindfulnesses.
བྱང་ཆུབ་ཡན་ལག་མྗེ་ཏྗོག་སྗོས། །དྗེ་བཞིན་གཤྗེགས་པའི་ཡྗོན་ཏན་མཚོ། །
Chang-chub yen-lag mé-tog-pö Dé-zhin-sheg-pa'i yön-ten-tsho
"Fragrant flower of the limbs of bodhi, lake of the Tathāgata's qualities;
ལམ་གི་ཡན་ལག་བརྒྱད་ཚུལ་རིག །ཡང་དག་སངས་རྒྱས་ལམ་རིག་པ། །
Lam-gyi yen-lag gye-tshul-rig Yang-dag sang-gye lam-rig-pa
Cognizer of the way of the eightfold path, knower of the path of the
completely perfect Buddhas,
སྗེམས་ཅན་ཀུན་ལ་ཤྗེས་ཆྗེར་ཆགས། །ནམ་མཁའ་ལྟ་བུར་ཆགས་པ་མྗེད། །
Sem-chen kun-la she-cher-chag Nam-kha' ta-bur chag-pa-mé
"Intensely passionate for all sentient beings, without attachment like the
sky;
སྗེམས་ཅན་ཀུན་གི་ཡིད་ལ་འཇུག །སྗེམས་ཅན་ཀུན་གི་ཡིད་ལྟར་མགྗོགས།
Sem-chen kun-gyi yi-la-jug Sem-chen kun-gyi yi-tar-gyog
Entering the minds of all sentient beings, as fast as the thought of all
sentient beings;
སྗེམས་ཅན་ཀུན་གི་དབང་དྗོན་ཤྗེས། །སྗེམས་ཅན་ཀུན་གི་ཡིད་འཕྗོག་པ། །
Sem-chen kun-gyi wang-dön-shé Sem-chen kun-gyi yi-trog-pa
"With awareness of the faculties and meanings of all sentient beings,
captivating the minds of all sentient beings;
ཕུང་པྗོ་ལྔ་དྗོན་དྗེ་ཉིད་ཤྗེས། །རྣམ་དག་ཕུང་པྗོ་ལྔ་འཆང་བ། །
Pung-po nga-dön dé-nyi-shé Nam-dag pung-po nga-chang-wa
With awareness of the suchness of the meaning of the five aggregates,
bearer
of the thorough purity of the five aggregates;
ས་འབྱུང་ཀུན་གི་མཐའ་ལ་གནས། །ངྗེས་པར་འབྱུང་བ་ཀུན་ལ་མཁས། །
Nge-jyung kun-gyi ta'-la-ne Nge-par jyung-wa kun-la-khe
Abiding at the end of every release, expert in all deliverances;
ངྗེས་འབྱུང་ཀུན་གི་ལམ་ལ་གནས། །ངྗེས་པར་འབྱུང་བ་ཀུན་སྗོན་པ། །
Nge-jyung kun-gyi lam-la-ne Nge-par jyung-wa kun-tön-pa
Abiding on the path of every release, teacher of all deliverances;
ཡན་ལག་བཅུ་གཉིས་སིད་ར་བཏྗོན། །དག་པ་རྣམ་པ་བཅུ་གཉིས་འཆང་། །
Yen-lag chu-nyi si-tsa-tön Dag-pa nam-pa chu-nyi-chang
"Uprooter of becoming by the twelve limbs, bearer of purity having twelve
aspects;
བདྗེན་བཞིའི་ཚུལ་གི་རྣམ་པ་ཅན། །ཤྗེས་པ་བརྒྱད་པྗོ་རྗོགས་པ་འཆང་། །
Den-zhi'i tshul-gvi nam-pa-chen Shé-pa gye-po tog-pa-chang
Having the aspect of the way of the four truths, bearer of the realization of
the eight awarenesses;
བདྗེན་དྗོན་རྣམ་པ་བཅུ་གཉིས་ལྡན། །དྗེ་ཉིད་རྣམ་པ་བཅུ་དྲུག་རིག །
Den-dön nam-pa chu-nyi-den Dé-nyi nam-pa chu-drug-rig
"Having the meaning of truth with twelve aspects, cognizer of reality in
sixteen aspects;
རྣམ་པ་ཉི་ཤུས་བྱང་ཆུབ་པ། །རྣམ་པ་སངས་རྒྱས་ཀུན་རིག་མཆྗོག །
44
 Nam-pa nyi-shü chang-chub-pa Nam-pa sang-gye kun-rig-chog
Having the complete bodhi through twenty aspects, thorough Buddha,
supreme in all knowing:
སངས་རྒྱས་ཀུན་གི་སྤྲུལ་པའི་སྐུ། །བྱྗེ་བ་དཔག་མྗེད་འགྗེད་པ་པྗོ། །
Sang-gye kun-gyi trul-pa'i-ku Ché-wa pag-mé gyé-pa-po
"Making unfathomable billions of nirmāņakāyas of countless Buddhas;
སྐད་ཅིག་ཐམས་ཅད་མངྗོན་པར་རྗོགས། །སྗེམས་ཀི་སྐད་ཅིག་དྗོན་ཀུན་རིག །
Ke-chig tam-che ngön-par-tog Sem-kyi ke-chig dön-kun-rig
Manifest realizer of all moments, cognizer of the meanings of every
moment of mind;
ཐྗེག་པ་སྣ་ཚོགས་ཐབས་ཚུལ་གིས། །འགྗོ་བའི་དྗོན་ལ་རྗོགས་པ་པྗོ། །
Teg-pa na-tshog tab-tshul-gyi Dro-wa'i dön-la tog-pa-po
"By means of the methods of the various vehicles, making knowable the
aims of wandering beings;
ཐྗེག་པ་གསུམ་གི་ངྗེས་འབྱུང་ལ། །ཐྗེག་པ་གཅིག་གི་འབྲས་བུར་གནས། ། །
Teg-pa-sum-gyi nge-jyung-la Teg-pa chig-gi dre-bur-ne
By release through the three vehicles, established in the fruit of a single
vehicle
ཉྗོན་མྗོངས་ཁམས་རྣམས་དག་པའི་བདག །ལས་ཀི་ཁམས་རྣམས་ཟད་བྱྗེད་པ། །
Nyön-mong kham-nam dag-pa'i-dag Le-kyi kham-nam ze-ché-pa
"Personification of the thorough purification of the realms of afflictions
exhausting the realms of karma,
ཆུ་བྗོ་རྒྱ་མཚོ་ཀུན་ལས་བརྒལ། །སྦྱྗོར་བའི་དགྗོན་པ་ལས་བྱུང་བ། །
Chu-wo gya-tsho kun-le-gal Jyor-wa'i gön-pa le-chung-wa
Having crossed over the entire ocean of currents, emerged from the
wildemess of yoga;
ཉྗོན་མྗོངས་ཉྗེ་བའི་ཀུན་ཉྗོན་མྗོངས། །བག་ཆགས་བཅས་པ་གཏན་སངས་པ། །
Nyön-mong nyé-wa'i kun-nyön-mong Bag-chag che-pa ten-pang-pa
"Finally rid of the afflictions of the auxiliary afflictions and total affliction
along with their latencies;
སིང་རྗེ་ཆྗེན་པྗོ་ཤྗེས་རབ་ཐབས། །དྗོན་ཡྗོད་འགྗོ་བའི་དྗོན་བྱྗེད་པ། །
Nying-jé chen-po she-rab-tab Dön-yö dro-wa'i dön-ché-pa
Through the method of wisdom and great compassion, never failing to
fulfill the aims of wandering beings;
འདུ་ཤྗེས་ཀུན་གི་དྗོན་སངས་ཤིང་། །རྣམ་ཤྗེས་དྗོན་ནི་འགྗོག་པ་བྱྗེད། །
Du-shé kun-gyi dön-pang-shing Nam-shé dön-ni gog-pa-ché
"Casting away meaning in all perceptions, stopper of meaning to
consciousness;
སྗེམས་ཅན་ཀུན་ཡིད་ཡུལ་དང་ལྡན། །སྗེམས་ཅན་ཀུན་གི་ཡིད་རིག་པ། །
Sem-chen kun-yi yul-dang-den Sem-chen kun-gyi yi-rig-pa
Having all sentient beings as the object of mind, knower of the minds of
all sentient beings;
སྗེམས་ཅན་ཀུན་གི་ཡིད་ལ་གནས། །དྗེ་དག་སྗེམས་དང་མཐུན་པར་འཇུག །
Sem-chen kun-gyi yi-la-ne Dé-dag sem-dang tün-par-jug
"Abiding in the minds of all sentient beings, engaging in accord with their
minds;
45
 སྗེམས་ཅན་ཀུན་ཡིད་ཚིམ་པར་བྱྗེད། །སྗེམས་ཅན་ཀུན་གི་ཡིད་དགའ་བ། །
Sem-chen kun-yi tshim-par-ché Sem-chen kun-gyi yi-ga'-wa
Satisfying the minds of all sentient beings, gladdener of the minds of all
sentient beings;
གྲུབ་པ་མཐར་ཕིན་འཁྲུལ་པ་མྗེད། །ནྗོར་པ་ཐམས་ཅད་རྣམ་པར་སངས། །
Drub-pa tar-chin trul-pa-mé Nor-pa tam-che nam-par-pang
"Having reached the culmination of practice, without confusion, all
mistakes thoroughly discarded;
དྗོན་གསུམ་ཐྗེ་ཚོམ་མྗེད་པའི་བླྗོ། །ཀུན་དྗོན་ཡྗོན་ཏན་གསུམ་གི་བདག །
Dön-sum té-tshom mé-pa'i-lo Kun-dön yön-ten-sum-gyi-dag
With intellect free from the threefold doubt, personification of the three
attributes in all meanings,
ཕུང་པྗོ་ལྔ་དྗོན་དུས་གསུམ་དུ། །སྐད་ཅིག་ཐམས་ཅད་བྱྗེ་བྲག་ཕྗེད། །
Pung-po nga-dön dü-sum-du Ke-chig tam-che ché-drag-ché
"With the aim of the five aggregates through the three times, specifier of
every instant;
སྐད་ཅིག་གཅིག་གིས་རྗོགས་སངས་རྒྱས། །སངས་རྒྱས་ཀུན་གི་རང་བཞིན་འཆང་། །
Ke-chig chig-gi dzog-sang-gye Sang-gye kun-gyi rang-zhin-chang
Perfect Buddha in a single instant, bearer of all the Buddhas' self-nature;
ལུས་མྗེད་ལུས་ཏྗེ་ལུས་ཀི་མཆྗོག །ལུས་ཀི་མཐའ་ནི་རྗོགས་པ་པྗོ། །
Lü-mé lü-té lü-kyi-chog Lü-kyi ta'-ni tog-pa-po
"With the incorporeal body, the supreme body bringing realization of the
ultimate body;
གཟུགས་རྣམས་སྣ་ཚོགས་ཀུན་ཏུ་སྗོན། །ནྗོར་བུ་ཆྗེན་པྗོ་རིན་ཆྗེན་ཏྗོག །
Zug-nam na-tshog kun-tu-tön Nor-bu chen-po rin-chen-tog
Displaying a diversity of forms everywhere, Ratnaketu, the great jewel
finial;
སངས་རྒྱས་ཀུན་གིས་རྗོགས་བྱ་བ། །སངས་རྒྱས་བྱང་ཆུབ་བླ་ན་མྗེད། །
Sang-gye kun-gyi tog-cha-wa Sang-gye chang-chub la-na-mé
"To be realized by all the perfect Buddhas, the unsurpassed bodhi of a
Buddha;
གསང་སྔགས་ལས་བྱུང་ཡི་གྗེ་མྗེད། །གསང་སྔགས་ཆྗེན་པྗོ་རིགས་གསུམ་པ། །
Sang-ngag le-chung yi-gé-mé Sang-ngag chen-po rig-sum-pa
Without syllables, born from the womb of secret mantra, the three races of
great secret mantra;
གསང་སྔགས་དྗོན་ཀུན་སྐྱྗེད་པ་པྗོ། །ཐིག་ལྗེ་ཆྗེན་པྗོ་ཡི་གྗེ་མྗེད། །
Sang-ngag dön-kun kyé-pa-po Tig-lé chen-po yi-gé-mé
"Creator of every meaning of secret mantra, great bindu without syllables;
སྗོང་པ་ཆྗེན་པྗོ་ཡི་གྗེ་ལྔ། །ཐིག་ལྗེ་སྗོང་པ་ཡི་གྗེ་དྲུག །
Tong-pa chen-po yi-gé-nga Tig-lé tong-pa yi-gé-drug
Great void of five syllables, Bindu-void of six syllables;
རྣམ་པ་ཀུན་ལྡན་རྣམ་པ་མྗེད། །བཅུ་དྲུག་ཕྗེད་ཕྗེད་ཐིག་ལྗེ་ཅན། །
Nam-pa kun-den nam-pa-mé Chu-drug ché-ché tig-le-chang
"Having all aspects, without an aspect, bearer of the bindus, half of half of
sixteen;
ཡན་ལག་མྗེད་པའི་རིས་ལས་འདས། །བསམ་གཏན་བཞི་པའི་རྗེ་མྗོ་ཅན། །
46
 Yen-lag mé-pali tsi-le-de Sam-ten zhi-pali tsé-mo-chang
Without phases, beyond calculation, holder of the peak of the fourth
dhyāna;
བསམ་གཏན་ཡན་ལག་ཀུན་ཤྗེས་ཤིང་། །ཏིང་འཛིན་རིགས་དང་རྒྱུད་རིག་པ། །
Sam-ten yen-lag kun-she-shing Ting-dzin rig-dang gyü-rig-pa
"Being aware of all the phases of dhyāna, cognizer of the race and type of
samadhi;
ཏིང་འཛིན་ལུས་ཅན་ལུས་ཀི་མཆྗོག །ལྗོངས་སྤྱྗོད་རྗོགས་སྐུ་ཀུན་གི་རྒྱལ། །
Ting-dzin lii-chen lii-kyi-chog Long-cht dzog-ku kun-gyi-gyal
Having the body of samadhi, the best of bodies, sovereign of all
sambhogakāyas;
སྤྲུལ་པའི་སྐུ་སྗེ་སྐུ་ཡི་མཆྗོག །སངས་རྒྱས་སྤྲུལ་པའི་རྒྱུད་འཆང་བ། །
Trul-pa'i ku-te ku-yi-chog Sang-gye trul-pa'i gyü-chang-wa
"Having the nirmāņakāya, the best of bodies, holder of the lineage of the
Buddha's emanations;
ཕྗོགས་བཅུར་སྤྲུལ་པ་སྣ་ཚོགས་འགྗེད། །ཇི་བཞིན་འགྗོ་བའི་དྗོན་བྱྗེད་པ། །
Chog-chur trul-pa na-tshog-gyé Ji-zhin dro-wa'i dön-ché-pa
Issuing diverse emanations into the ten directions, fulfiller according to
the aims of wandering beings,
ལྷ་དང་ལྷ་དབང་ལྷ་ཡི་ལྷ། །ལྷ་ཡི་བདག་པྗོ་ལྷ་མིན་བདག །
Lha-dang Iha-wang lha-yi-lha Lha-yi dag-po lha-min-dag
"Sublime of the sublime, lord of the devas, owner of the gods, master of
the demigods,
འཆི་མྗེད་དབང་པྗོ་ལྷ་ཡི་ལྷ། །འཇྗོམས་བྱྗེད་འཇྗོམས་བྱྗེད་དབང་ཕྱུག་པྗོ། །
Chi-mé wang-po lha-yi-lha Jom-ché jom-ché wang-chug-po

Indra of the immortals, guru of the gods; the destroyer, most powerful and
prosperous of the destroyers;
སིད་པའི་དགྗོན་པ་ལས་བརྒལ་བ། །སྗོན་པ་གཅིག་པུ་འགྗོ་བའི་བླ། །
Si-pa'i gön-pa le-gal-wa Tön-pa chig-pu dro-wali-la
"Having crossed over the wilderness of existence, sole teacher, guru of
wandering beings;
འཇིག་རྗེན་ཕྗོགས་བཅུར་རབ་གགས་པ། །ཆྗོས་ཀི་སྦྱིན་བདག་ཆྗེ་བ་པྗོ། །
Jig-ten chog-chur rab-drag-pa Chd-kyi jyin-dag ché-wa-po
So famous through the ten directions of the world, philanthropist in
Dharma, the great one;
བྱམས་པའི་གྗོ་ཆ་ཆས་པ་སྗེ། །སིང་རྗེ་ཡི་ནི་ཡ་ལད་བགྗོས། །
Cham-pa'i go-cha che-pa-té Nying-jé yi-ni ya-le-gö
"Armored with the armor of loving-kindness, clothed in the panoply of
compassion;
ཤྗེས་རབ་རལ་གི་མདའ་གཞུ་ཐྗོགས། །ཉྗོན་མྗོངས་མི་ཤྗེས་གཡུལ་ངྗོ་སྗེལ། །
She-rab ral-dri da'-zhu-tog Nyön-mong mi-shé yul-ngo-sel
Wielder of the sword of wisdom bow and arrow, eradicating the battle-
ground
of afflictions and misknowing
དཔའ་བྗོ་བདུད་དག་བདུད་འདུལ་བ། །བདུད་བཞིའ་ི འཇིགས་པ་སྗེལ་བར་བྱྗེད། །
47
 Pa'-wo dü-dra dü-dul-wa Dü-zhi'i jig-pa sel-war-ché
"Heroic enemy of Māra, tamer of Māra, eliminator of the fear of the four
māras;
བདུད་ཀི་དཔུང་རྣམས་ཕམ་བྱྗེད་པ། །རྗོགས་པའི་སངས་རྒྱས་འཇིག་རྗེན་འདྲྗེན། །
Dü-kyi pung-nam pam-ché-pa Dzog-pa'i sang-gye jig-ten-dren
Defeater of the hordes of Māra, Perfect Buddha guiding the world;
མཆྗོད་འྗོས་བསྗོད་འྗོས་ཕག་གི་གནས། །རག་ཏུ་རི་མྗོར་བྱ་བའི་འྗོས། །
Chd-d td-d chag-gi-ne Tag-tu ri-mor cha-wa'i-ö
"Worthy of offerings, worthy of praise, object of salutation, ever worthy of being
created in imagery;
བཀུར་འྗོས་རྗེད་པར་བྱ་བའི་མཆྗོག །ཕག་བྱར་འྗོས་པ་བླ་མའི་རབ། །
Kur-ö jé-par cha-wali-chog Chag-char ö-pa la-ma'i-rab
Worthy of respect, supremely venerable, worthy of homage, the highest
guru; འཇིག་རྗེན་གསུམ་པྗོ་གྗོམ་གཅིག་བགྗོད། །མཁའ་ལྟར་མཐའ་མྗེད་རྣམ་པར་གནྗོན། །
Jig-ten-sum-po gom-chig-drö Kha'-tar ta'-mé nam-par-nön
"Traversing the three worlds in a single step, treading without limits as
though it were space;
གསུམ་རིག་གཙང་མ་དག་པ་སྗེ། །མངྗོན་ཤྗེས་དྲུག་ལྡན་རྗེས་དྲན་དྲུག།
Sum-rig tsang-ma dag-pa-té Ngön-shé drug-den jé-dren-drug
With the three knowings, pristine and pure, possessor of the six
supercognitions and six recollections;
བྱང་ཆུབ་སྗེམས་དཔའ་སྗེམས་དཔའ་ཆྗེ། །རྫུ་འཕྲུལ་ཆྗེན་པྗོ་འཇིག་རྗེན་འདས། །
Chang-chub sem-pa' sem-pa'-ché Dzu-trul chen-po jig-ten-de
"Bodhisattva, Mahāsattva, word-transcendent with great rddhis;
ཤྗེས་རབ་ཕ་རྗོལ་ཕིན་པའི་མཐའ། །ཤྗེས་རབ་ཀི་ནི་དྗེ་ཉིད་ཐྗོབ། །
She-rab pa-rol-chin-pa'i-ta' She-rab-kvi-ni de-nvi-tob
Established at the end of transcendent perfection of wisdom reality
reached by wisdom;

བདག་རིག་གཞན་རིག་ཐམས་ཅད་པ། །ཀུན་ལ་ཕན་པའི་གང་ཟག་མཆྗོག །
Dag-rig zhen-rig tam-che-pa Kun-la pen-pa'i gang-zag-chog
"With self-knowledge and knowledge of all others, supreme person
benefiting everyone;
དཔྗེར་བྱ་ཀུན་ལས་འདས་པ་སྗེ། །ཤྗེས་དང་ཤྗེས་བྱའི་བདག་པྗོ་མཆྗོག །
Per-cha kun-le de-pa-té Shé-dang shé-cha'i dag-po-chog
Surpassing all examples, supreme master of knowing and the cognizable;
གཙོ་བྗོ་ཆྗོས་ཀི་སྦྱིན་བདག་སྗེ། །ཕག་རྒྱ་བཞི་པྗོའི་དྗོན་སྗོན་པ། །
Tso-wo chö-kyi jyin-dag-té Chag-gya zhi-pö dön-tön-pa
"Foremost patron of the Dharma, revealer of the meaning of the four
mudrās;
འགྗོ་བའི་བསྗེན་བཀུར་གནས་ཀི་མཆྗོག །ངྗེས་འབྱུང་གསུམ་པྗོ་བགྗོད་རྣམས་ཀི། །
Dro-wa'i nyén-kur ne-kyi-chog Nge-jyung sum-po drö-nam-kyi
Supreme object of respectful service by wandering beings traversing the
three deliverances;
དྗོན་གི་དམ་པ་རྣམ་དག་དཔལ། །འཇིག་རྗེན་གསུམ་ན་བསྐལ་བཟང་ཆྗེ། །
Dön-gyi dam-pa nam-dag-pal Jig-ten-sum-na kal-zang-ché
48
 "Thoroughly pure glory of the superfactual, greatest good fortune of the
three worlds;
དཔལ་ལྡན་འབྱྗོར་པ་ཀུན་བྱྗེད་པ། །འཇམ་དཔལ་དཔལ་དང་ལྡན་པའི་མཆྗོག །
Pal-den jyor-pa kun-ché-pa Jam-pal pal-dang den-pa'i-chog
Bringer of all connections, the glorious, Mañjuśrī, best of the glorious
མཆྗོག་སྦྱིན་རྗོ་རྗེ་མཆྗོག་ཁྗོད་འདུད། །ཡང་དག་མཐར་གྱུར་ཁྗོད་ལ་འདུད། །
Chog-jin dor-jé chog-khyö-dü Yang-dag tar-gyur khyö-la-dü
"I offer homage to you, boon-granting supreme vajra. I offer homage to
you, finality of what is right.
སྗོང་ཉིད་ལས་བྱུང་ཁྗོད་ལ་འདུད། །སངས་རྒྱས་བྱང་ཆུབ་ཁྗོད་ལ་འདུད། །
Tong-nyi le-chung khyö-la-dü Sang-gye chang-chub khyö-la-dü
I offer homage to you, essence-source of voidness. I offer homage to you,
bodhi of the Buddha.
སངས་རྒྱས་ཆགས་པ་ཁྗོད་ལ་འདུད། །སངས་རྒྱས་འདྗོད་ལ་ཕག་འཚལ་འདུད། །
Sang-gye chag-pa khyö-la-dü Sang-gye dö-la chag-tshal-dü
"I offer homage to you, passion of the Buddha; I prostrate in homage to
the desire of the Buddha.
སངས་རྒྱས་དགྗེས་པ་ཁྗོད་ལ་འདུད། །སངས་རྒྱས་རྗོལ་ལ་ཕག་འཚལ་འདུད། །
Sang-gye gyé-pa khyö-la-dü Sang-gye rol-la chag-tshal-dü
I offer homage to you, rapture of the Buddha; I prostrate in homage to the
pleasure of the Buddha.
སངས་རྒྱས་འཛུམ་པ་ཁྗོད་ལ་འདུད། །སངས་རྒྱས་བཞད་ལ་ཕག་འཚལ་འདུད། །
Sang-gye dzum-pa khyö-la-dü Sang-gye zhe-la chag-tshal-dü
"I offer homage to you, smile of the Buddha; I prostrate in homage to the
laugh of the Buddha.
སངས་རྒྱས་གསུང་ཉིད་ཁྗོད་ལ་འདུད། །སངས་རྒྱས་ཐུགས་ལ་ཕག་འཚལ་འདུད། །
Sang-gye sung-nyi khyö-la-dü Sang-gye tug-la chag-tshal-dü
I offer homage to you, voice of the Buddha; I prostrate in homage to the
being of the Buddha.
མྗེད་པ་ལས་བྱུང་ཁྗོད་ལ་འདུད། །སངས་རྒྱས་འབྱུང་བ་ཁྗོད་ལ་འདུད། །
Mé-pa le-chung khyö-la-dü Sang-gye jyung-wa khyö-la-dü
"I offer homage to you, arisen from non-existence. I offer homage to you,
arisen from the Buddha.
ནམ་མཁའ་ལས་བྱུང་ཁྗོད་ལ་འདུད། །ཡྗེ་ཤྗེས་ལས་བྱུང་ཁྗོད་ལ་འདུད། །
Nam-kha' le-chung khyö-la-dü Yé-shé le-chung khyö-la-dü
I offer homage to you, arisen from space. I offer homage to you, arisen
from wisdom.
སྒྱུ་འཕྲུལ་དྲ་བ་ཁྗོད་ལ་འདུད། །སངས་རྒྱས་རྗོལ་སྗོན་ཁྗོད་ལ་འདུད། །
Gyu-trul dra-wa khyö-la-dü Sang-gye rol-tön khyö-la-dü
"I offer homage to you, Illusory Matrix. I offer homage to you, dancer of the
Buddha.
ཐམས་ཅད་ཐམས་ཅད་ཁྗོད་ལ་འདུད། །ཡྗེ་ཤྗེས་སྐུ་ཉིད་ཁྗོད་ལ་འདུད། །
Tam-che tam-che khyö-la-dü Yé-shé ku-nyi khyö-la-dü
I offer homage to you, everything for everyone. I offer homage to you,
embodiment of primordial wisdom."

49
 ཨོཾ་སརྦ་དྷརྨ་བྷ་ཝ་སྭ་བྷ་ཝ། བི་ཤུདྗེ་བཛྲ་ཨ་ཨཱ་ཨོཾ་ཨཱཿ པྲ་ཀྲྀ་ཏི་པ་རི་ཤུད
OM SARVA DHARMĀ BHĀVA SVA BHĀVA VISHUDDÉ VAJRA A Ā AM Āh
PRAKRĪTI PARISHUDDHĀh
སརྦ་དྷརྨཱ་ཡ་དུ་ཏ་སརྦ་ཏ་ཐཱ་ག་ཏ། ཛྙཱ་ན་ཀཱ་ཡ་མཉྩ་ཤི་ྨཱ པ་རི་ཤུདི་ཏཱ་མུ་པཱ་དཱ་ཡ་ཏི་ཨཾ་
SARVA DHARMĀYADUTA SARVA TATHĀGATA JÑĀNA KAYA MAÑJUŚRĪ
PARISHUDDHITĀ MUPĀDĀYATI AM Āh
སརྦ་ཏ་ཐཱ་ག་ཏ་ཧི་ད་ཡ། ཧ་ར་ཧ་ར། །
SARVA TATHĀGATA HRIDAYA HARA HARA
ཨོཾ་ཧཱུྃ་ཧཱུྃ༔ བྷ་ག་ཝཱན་ཛྷཱ་ན་མཱ་རི་ཝཱ་གི་ཤྭ་ར།
ON HÚM HRI BHAGAVĀN JÑANA MÜRTTI VĀGİSHVARA
མ་ཧཱ་ཝཱ་ཙ་སརྦ་དྷརྨཱ། ག་ག་ནཱ་མ་ལ་སུ་པ་རི་ཤུད།
MAHĀ VĀCA SARVA DHARMĀ GAGANĀ MALASUPARISHUDDHA
དྷརྨ་དྷཱ་ཏུཛྙཱ་ན་གཛྷ་ཨཱ༔ །
DHARMADHĀTU JĀNA GARBHA Āh

དྗེ་ནས་དཔལ་ལྡན་རྗོ་རྗེ་འཆང་། །དགའ་ཞིང་མགུ་ནས་ཐལ་མྗོ་སྦྱར། །
Dé-ne Pal-den Dor-jé-Chang Ga'-zhing gu-ne tal-mo-jyar
Then the glorious Vajradhara, gladdened and elated, pressed his palms
together
མགྗོན་པྗོ་བཅྗོམ་ལྡན་དྗེ་བཞིན་གཤྗེགས། །རྗོགས་སངས་རྒྱས་ལ་ཕག་འཚལ་ནས། །
Gön-po chom-den Dé-zhing sheg Dzog-sang-gye-la chag-tshal-ne
In homage to the protector, the Bhagavan, the Tathagata, the perfect
Buddha.
དྗེ་ནས་མགྗོན་པྗོ་གསང་བའི་བདག །ལག་ན་རྗོ་རྗེ་ཁྗོ་བྗོའི་རྒྱལ། །
Dé-ne gön-po sang-wali-dag Lag-na dor-jé tro-wö-gyal
Then, with Protectors and Lords of the Esoteric, a multitude of other
Krodharājas
སྣ་ཚོགས་གཞན་དང་ལྷན་ཅིག་ཏུ། །གསང་བསྗོད་ནས་ནི་ཚིག་འདི་གསྗོལ། །
Na-tshog zhen-dang lhen-chig-tu Sang-tö ne-ni tshig-di-sol
Together with Vajrapāņi, issued these words in utmost praise:
མགྗོན་པྗོ་བདག་ཅག་ཡི་རང་ངྗོ། །ལྗེགས་སྗོ་ལྗེགས་སྗོ་ལྗེགས་པར་གསུངས། །
Gön-po dag-chag yi-rang-ngo Leg-so leg-so leg-par-sung
"Protector, we rejoice! Excellent! Excellent! Well said!
རྣམ་གྗོལ་འབྲས་བུ་འཚལ་བ་ཡི། །འགྗོ་བ་མགྗོན་མྗེད་རྣམས་དང་ནི། །
Nam-drol dre-bu tshal-wa-yi Dro-wa gön-mé nam-dang-ni
Yearning for the result of thorough freedom for defenseless wandering
beings,
བདག་ཅག་ཡང་དག་རྗོགས་པ་ཡི། །བྱང་ཆུབ་འཐྗོབ་པའི་དྗོན་ཆྗེན་མཛད། །
Dag-chagyang-dag dzog-pa-yi Chang-chub tob-pa'i dön-chen-dze
"Working for the great aim to attain the completely perfect bodhi for us,
སྒྱུ་འཕྲུལ་དྲ་བའི་ཚུལ་བསན་པ། །འདི་ནི་རྣམ་དག་ལྗེགས་པའི་ལམ། །
Gyu-trul dra-wa'i tshul-ten-pa Di-ni nam-dag leg-pa'i-lam
This thoroughly pure good path has been dispensed by means of the
Illusory Matrix.
ཟབ་ཅིང་ཡངས་ལ་རྒྱ་ཆྗེ་སྗེ། །དྗོན་ཆྗེན་འགྗོ་བའི་དྗོན་བྱྗེད་པ། །
50
 Zab-ching yang-la gya-ché-té Dön-chen dro-wa'i dön-ché-pa
"Of such profound, immensely expansive and extensive great meaning for
the sake of wandering beings,
སངས་རྒྱས་རྣམས་ཀི་ཡུལ་འདི་ནི། །རྗོགས་པའི་སངས་རྒྱས་ཀུན་གིས་བཤད། །
Sang-gye-nam-kyi yul-di-ni Dzog-pali sang-gye kun-gyi-she
This field of Buddhas has been expounded by the completely perfect
Buddhas."
བཅྗོམ་ལྡན་འདས་འཇམ་དཔལ་ཡྗེ་ཤྗེས་སྗེམས་དཔའི་དྗོན་དམ་པའི་མཚན་ཡང་དག་པར་བརྗོད་པ།
Chom-den-de Jam-pal Yé-shé Sem-pa'i dön-dam-pali tshen-yang dag-par jö-
pa
The Litany of the Superfactual Epithets of the Jñānasattva Bhagavan
Manjuśrī spoken by the
བཅྗོམ་ལྡན་འདས་དྗེ་བཞིན་གཤྗེགས་པ་ཤཱཀ་ཐུབ་པས་གསུངས་པ་རྗོགས་སྗོ། །
Chom-den-de dé-zhin-sheg-pa Shakya tub-pe sung-pa dzag-so Bhagavan,
the Tathāgata Sākyamuni, is concluded.

Translated by Gelong Ngawang Khyentse

Concluding prayer:
བརྗེ་ལྡན་ཁྗེད་ཀི་མཁྗེན་རབ་འྗོད་ཟྗེར་གིས། །བདག་བླྗོའི་གཏི་མུག་མུན་པ་རབ་བསལ་ནས། །
Tsé-den khyé-kyi khyen-rab ö-zer-gyi Dag-lö ti-mug mun-pa rab-sel-ne
Please bestow the light of your compassionate wisdom which totally burn
away the delusions of ego mind,
བཀའ་དང་བསན་བཅྗོས་གཞུང་ལུགས་རྗོགས་པ་ཡི། །བླྗོ་གྗོས་སྗོབས་པའི་སྣང་བ་བསྩལ་དུ་གསྗོལ།།
Ka'-dang ten-chd zlhung-lug tog-pa-yi Lo-drö pob-pa'i nang-watsal-du-sol
Understanding of the texts of the Buddha's words and the treatises And
the experience of your wisdom and courage.

51
 अद्वयपरमार्ाा आया मञ्जुश्रीनामसं गीत िः
Advayaparamärtha äryamañjusrinämasangitih
MANJUSHRI-NAMASAMGITI

अध्यषणा ॥ ॐ नमीः श्रीमहामञ्जुनाथाय

adhyeşaņā || OM namaḥ śrīmahāmañjunāthāya
Homage to Manjushri in youthful form.

Sixteen Verses on Requesting Instruction.

अथ वज्रधरीः श्रीमान् दु दाा न्तदमकीः परीः ।

त्रिलोकत्रवजयी वीरो गुराट् कुत्रलशे श्वरीः ॥१॥
atha vajradharaḥ śrīmān durdāntadamakaḥ paraḥ |
trilokavijayī vīro guhyarāṭ kuliśeśvaraḥ ||1||
(1) Then the glorious Holder of the Vajra.
The most superb tamer of those difficult to tame,
The hero, triumphant over the world's three planes,
The powerful lord of the thunderbolt, ruler of the hidden,

त्रवबुद्धपुण्डरीकाक्षीः प्रोत्फुल्लकमलाननीः ।
प्रोल्लालयन् वज्रवरं स्वकरे ण मुहुमुाहुीः ॥२॥
vibuddhapuṇḍarīkākṣaḥ protphullakamalānanaḥ |
prollālayan vajravaraṁ svakareṇa muhurmuhuḥ ||2||
(2)With awakened white-lotus eye,
Fully bloomed pink-lotus face.
Brandishing over and again
The supreme vajra with his hand

भृकुटीतरङ्गप्रमुखैरनन्तैवाज्रपात्रणत्रभीः ।
दु दाा न्तदमकैवीवीरवीभत्सरूत्रपत्रभीः ॥३॥
bhṛkuṭītaraṅgapramukhairanantairvajrapāṇibhiḥ |
durdāntadamakairvīrairvīravībhatsarūpibhiḥ ||3||
(3)Together with countless Vajrapanis,
With features such as brows furrowed in fury,
Heroes, tamers of those difficult to tame,
Fearsome and heroic in form.

उल्लालयद्भीः स्वकरीः प्रस्फुरद्वज्रकोत्रटत्रभीः ।

प्रज्ञोपायमहाकरुणाजगदथाकरीः परीः ॥४॥
ullālayadbhiḥ svakaraiḥ prasphuradvajrakoṭibhiḥ |
prajñopāyamahākaruṇājagadarthakaraiḥ paraiḥ ||4||
(4)Brandishing blazing-tipped vajras in their hands,
Superb in fulfilling the aims of wandering beings,
Through great compassion, discriminating awareness,
And skillful means,
52
 हृष्टतुष्टाशयैमुात्रदतैीः क्रोधत्रवग्रहरूत्रपत्रभीः।
बुद्धकृत्यकरनाथैीः साद्धा प्रणतत्रवग्रहीः ॥५॥
hṛṣṭatuṣṭāśayairmuditaiḥ krodhavigraharūpibhiḥ |
buddhakṛtyakarairnāthaiḥ sārddhaṁ praṇatavigrahaiḥ ||5||
(5) Having happy, joyful, and delighted dispositions,
Yet endowed with ferocious bodily forms,
Guardians to further the Buddhas enlightening influence,
Their bodies bowed together with them

प्रणम्य नाथं संबुद्धं भगवन्तं तथागतम् ।

कृताञ्जत्रलपुटो भूत्वा इदमाह द्थथतोऽग्रतीः ॥६॥
praṇamya nāthaṁ saṁbuddhaṁ bhagavantaṁ tathāgatam |
kṛtāñjalipuṭo bhūtvā idamāha sthito'grataḥ ||6||
(6) Prostrated to the Guardian, the Vanquishing Master Surpassing All,
The Thusly Gone One, the Fully Enlightened,
And standing in front, his palms pressed together,
Addressed these words:

मद्द्धताय ममाथाा य अनुकम्पाय मे त्रवभो।

मायाजालात्रभसं बोधेयाथालाभी भवाम्यहम् ॥७॥
maddhitāya mamārthāya anukampāya me vibho |
māyājālābhisaṁbodheryathālābhī bhavāmyaham ||7||
(7)"O Master of the All-Pervasive,
For my benefit, my purpose from affection toward me,
So that I may obtain
Manifest enlightenment from illusion's net

अज्ञानपङ्कमानानां क्लेशव्याकुलचेतसाम् ।
त्रहताय सवा सत्त्वानामनुत्तरफलाप्तये ॥८॥
ajñānapaṅkamagnānāṁ kleśavyākulacetasām |
hitāya sarvasattvānāmanuttaraphalāptaye ||8||
(8) For the welfare and attainment
Of the peerless fruit for all limited beings
Sunk in the swamp of unawareness,
Their minds upset by disturbing emotions,

प्रकाशयतु सं बुद्धो भगवान् शास्ता जगद् गुरुीः ।

महासमयतत्त्वज्ञ इद्ियाशयत्रवत् परीः ॥९॥
prakāśayatu saṁbuddho bhagavān śāstā jagadguruḥ |
mahāsamayatattvajña indriyāśayavit paraḥ ||9||
(9) O Fully Enlightened, Vanquishing Master, Guru of Wanderers,
Indicator, Knower of the Great Close Bond and Reality,
Foremost Knower of Powers and Intents,
Elucidate, please.

53
 भगवन् ज्ञानकायस्य महोष्णीषस्य गीष्पतेीः।
मञ्जुश्रीज्ञानसत्त्वस्य ज्ञानमूततीः स्वयम्भुवीः ॥१०॥
bhagavan jñānakāyasya mahoṣṇīṣasya gīṣpateḥ |
mañjuśrījñānasattvasya jñānamūrteḥ svayambhuvaḥ ||10||
(10) Regarding the enlightening body of deep awareness of the Vanquishing
Master,
The Great Crown Protrusion, the Master of Words,
The embodied deep awareness that is self-produced,
The deep awareness being. Manjushri,

गम्भीराथाा मुदाराथी महाथाा मसमां त्रशवाम् ।

आत्रदमध्यान्तकल्याणी नामसङ्गीत्रतमुत्तमाम् ॥११॥
gambhīrārthāmudārārthāṁ mahārthāmasamāṁ śivām |
ādimadhyāntakalyāṇīṁ nāmasaṅgītimuttamām ||11||
(11) The superlative Concert of His Names,
With profound meaning, with extensive meaning, with great meaning,
Unequaled, and supremely pacifying.
Constructive in the beginning, middle, and end,

याऽतीतै भाा त्रषता बु द्वैभात्रषष्यन्ते ह्यनागताीः ।

प्रत्युत्पन्नाश्च संबुद्धा यां भाषन्ते पुनीः पुनीः ॥१२॥
yā'tītairbhāṣitā buddhairbhāṣiṣyante hyanāgatāḥ |
pratyutpannāśca saṁbuddhā yāṁ bhāṣante punaḥ punaḥ ||12||
(12) Which was proclaimed by previous Buddhas,
Will be proclaimed by future ones,
And which the Fully Enlightened of the present
Proclaim over and again.

मायाजाले महातन्त्रे या चाद्िन् संप्रगीयते।

महावज्रधरहं ष्टैरमेयमन्त्रधाररत्रभीः ॥१३॥
māyājāle mahātantre yā cāsmin sampragiyate
mahāvajradharaithrstairameyaimmantradhāribhih |13||
(13) And which in The Illusion's Net Great Tantra,
Was magnificently chanted
By countless delighted great holders of the vajras,
Holders of the hidden mantras.

अहं चैनां धारत्रयष्याम्यात्रनयाा णाद् दृढाशयीः।

यथा भवाम्यहं नाथ सवा संबुद्धगुह्यधृ क् ॥१४॥
ahaṁ caināṁ dhārayiṣyāmyāniryāṇād dṛḍhāśayaḥ |
yathā bhavāmyahaṁ nātha sarvasaṁbuddhaguhyadhṛk ||14||
(14) O Guardian, so that I (too) may be a holder
Of the hidden (teachings) of all the Fully Enlightened.
I shall preserve it with steadfast intention
Till my definite deliverance.

54
 प्रकाशत्रयष्ये सत्त्वानां यथाशयत्रवशेषतीः ।
अशेषक्ले शनाशाय अशेषाज्ञानहानये ॥१५॥
prakāśayiṣye sattvānāṁ yathāśayaviśeṣataḥ |
aśeṣakleśanāśāya aśeṣājñānahānaye ||15||
(15) And shall elucidate it to limited beings,
In accord with their individual intents,
For dispelling disturbing emotions, barring none,
And destroying unawareness, barring none."

एवमध्येष्य गुह्येिो वज्रपात्रणस्तथागतम् ।

कृताञ्जत्रलपुटो भूत्वा प्रहकायीः द्थथतोऽग्रतीः ॥१६॥
evamadhyeṣya guhyendro vajrapāṇistathāgatam |
kṛtāñjalipuṭo bhūtvā prahvakāyaḥ sthito'grataḥ ||16||
(16) Having requested the Thusly Gone One with these words,
The lord of the hidden, Vajrapani.
Pressed his palms together
And, bowing his body, stood in front.

इत्रत अध्येषणाज्ञानगाथाीः षोडश ।

iti adhyeșaņājñānagāthāḥ șoờaśa/

प्रत्रतवचनम्
prativacanam
Six Verses in Reply.

अथ शाक्यमुत्रनभा गवान् संबुद्धो त्रद्वपदोत्तमीः ।

त्रनणामय्यायतां स्फीतां स्वत्रजहां स्वमुखाच्छु भाम् ||१||
atha śākyamunirbhagavān saṁbuddho dvipadottamaḥ |
nirṇamayyāyatāṁ sphītāṁ svajihvāṁ svamukhācchubhām ||1||
(17) Then the Vanquishing Master Surpassing All. Shakyamuni, the Able Sage,
The Fully Enlightened, the Ultimate Biped,
Extending from his mouth
His beautiful tongue, long and wide,

द्ितं सन्दया लोकानामपायियशोधनम् ।

त्रिलोकाभासकरणं चतुमाा राररशासनम् ॥२॥
smitaṁ sandarśya lokānāmapāyatrayaśodhanam |
trilokābhāsakaraṇaṁ caturmārāriśāsanam ||2||
(18) Illuminating the world's three planes
And taming the four (mara) demonic foes,
And displaying a smile, cleansing
The three worse rebirths for limited beings,

त्रिलोकमापूरयन्त्या ब्राम्या मधुरया त्रगरा।

प्रत्यभाषत गुह्येिं वज्रपात्रणं महाबलम् ॥३॥
trilokamāpūrayantyā brāhmyā madhurayā girā |

55
 pratyabhāṣata guhyendraṁ vajrapāṇiṁ mahābalam ||3||
(19) And filling the world's three planes
With his sweet Brahma-voice.
Replied to Vajrapani, the magnificently strong,
The lord of the hidden:

साधु वज्रधर श्रीमन् साधु ते वज्रपाणये।

यस्त्वं जगद्द्धताथाा य महाकरुणयाद्ितीः ॥४॥
sādhu vajradhara śrīman sādhu te vajrapāṇaye |
yastvaṁ jagaddhitārthāya mahākaruṇayānvitaḥ ||4||
(20) "Excellent, Oglorious Holder of the Vajra,
(I say) excellent to you. Vajrapani.
You who possess great compassion
For the sake of the welfare of wandering beings.

महाथी नामसङ्गीत्रत पत्रविामघनात्रशनीम् ।

मञ्जुश्रीज्ञानकायस्य मत्तीः श्रोतुं समुद्यतीः ॥५॥
mahārthāṁ nāmasaṅgītiṁ pavitrāmaghanāśinīm |
mañjuśrījñānakāyasya mattaḥ śrotuṁ samudyataḥ ||5||
(21) Rise to the occasion to hear from me, now,
A Concert of Names of the enlightening body of deep awareness,
Manjushri, the great aim.
Purifying and eliminating negative force.

तत्साधु दे शयाम्येषीः अहं ते गुह्यकात्रधप ।

शृणु त्वमेकानमनास्तत्साधु भगवत्रन्नत्रत ॥६॥
tatsādhu deśayāmyeṣaḥ ahaṁ te guhyakādhipa |
śṛṇu tvamekāgramanāstatsādhu bhagavanniti ||6||
(22) Because of that. Overlord of the Hidden,
It's excellent that I'm revealing it to you:
(So) listen with single-pointed mind.
"O Vanquishing Master, that's excellent," he replied.

इत्रत प्रत्रतवचनजानगाथाीः षट्

iti prativacanajñanagăthāh sat/

षट् कुलावलोकनम्
şat kulāvalokanam
Two Verses of Beholding the Six Buddha-Families.

अथ शाक्यमुत्रनभा गवान् सकलं मन्त्रकुलं महत् ।

मन्त्रत्रवद्याधरकुलं व्यवलोक्य कुलियम् ॥१॥
atha śākyamunirbhagavān sakalaṁ mantrakulaṁ mahat |
mantravidyādharakulaṁ vyavalokya kulatrayam ||1||
(23) Then the Vanquishing Master Surpassing All, Shakyamuni, the Able Sage,
Beholding in detail the entire family of great hidden mantra:
The family of holders of hidden mantras and of mantras of pure awareness,
The family of the three,
56
 लोकलोकोत्तरकुल लोकालोककुलं महत् ।
महामुद्राकुलं चाग्र्यं महोष्णीषकुलं महत् ॥२॥
lokalokottarakulaṁ lokālokakulaṁ mahat |
mahāmudrākulaṁ cāgryaṁ mahoṣṇīṣakulaṁ mahat ||2||
(24) The family of the world and beyond the world,
The family, the great one, illuminating the world,
(That) family supreme, of (mahamudra) the great seal,
And the great family of the grand crown protrusion

इत्रत षट् कुलावलोकनज्ञानगाये दवे

iti saç kulāvalokanajñānagāthe dve

मायाजालात्रभसम्बोत्रधीः
māyājālābhisambodhih
Three Verses on the Steps of Manifest Enlightenment by Means of Illusion's Net

इमां षण्मन्त्रराजानं संयुक्तामद्वयोदयाम् ।

अनुत्पादधत्रमाणी गाथां भाषते ि त्रगरां पतेीः ॥१॥
imām saņmantrarājānam samyuktāmadvayodayām ।
anutpādadharminīm gāthām bhāsate sma girām pateh ||1||
(25) Proclaimed the verse of the Master of Words Endowed with the sixfold
mantra king, (Concerning) the nondual source With a nature of non-arising:

अ आ इ ई उ ऊ ए ऐ ओ औ अं अीः द्थथतो हत्रद ।

ज्ञानमूत्रतारहं बु द्धो बुद्धानां त्र्यध्ववत्रतानाम् ॥२॥
a ā līu ū e ai o au am ah sthito hrdi ।
jñānamurtiraham buddho buddhānām tryadhvavartinām ||2||
(26) "Aa ii uu e ai o au am a:
Situated in the heart. I'm deep awareness embodied,
The Buddha of the Buddhas
Occurring in the three times.

ॐ वज्रतीक्ष्णदु ीःखच्छे दप्रज्ञाज्ञानमूताये ।

ज्ञानकायवागीश्वरारपचनाय ते नमीः ॥३॥
OM vajratīksnaduhkhacchedaprajñājñānamurtaye ।
jñānakāyavāgīšvarārapacanāya te namah ||3||
(27) Om - Vajra Sharp.
Cutter of Suffering.
Embodied Discriminating Deep Awareness,
Enlightening Body of Deep Awareness,
Powerful Lord of Speech.
And Ripener of Wandering Beings (Ara-pachana) - homage to you."

इत्रत मागाजालात्रभसंबोत्रधनमगाथाद्स्ततीः।
iti māyājālābhisaṁbodhikramagathāstisrah/

57
 वज्रधातुमहामण्डलम्
vajradhātumahāmandalam
Fourteen Verses on the Great Mandala of the Vajra Sphere

तद्यथा भगवान् बुद्धीः संबुद्धोऽकारसम्भवीः ।

अकारीः सवा वणाा ग्र्यो महाथाीः परमाक्षरीः ॥१॥
tadyathā bhagavān buddhaḥ saṁbuddho'kārasambhavaḥ |
akāraḥ sarvavarṇāgryo mahārthaḥ paramākṣaraḥ ||1||
(28) Like this is the Buddha (Manjuslui), the Vanquishing Master Surpassing All
the Fully Enlightened:
He's born from the syllable a.
The foremost of all phonemes, the syllable a.
Of great meaning, the syllable that's deepest,

महाप्राणो ह्यनुत्पादो वागु दाहारवत्रजातीः ।

सवाा त्रभलापहे त्वयीः सवा वाक्सुप्रभास्वरीः ॥२॥
mahāprāṇo hyanutpādo vāgudāhāravarjitaḥ |
sarvābhilāpahetvagryaḥ sarvavāksuprabhāsvaraḥ ||2||
(29) The great breath of life. non-arising.
Rid of being uttered in a word,
Foremost cause of everything spoken,
Maker of every word perfectly clear.

महामहमहारागीः सवा सत्त्वरत्रतङ्करीः।

महामहमहाद्वे षीः सवा क्लेशमहाररपुीः ॥३॥
mahāmahamahārāgaḥ sarvasattvaratiṅkaraḥ |
mahāmahamahādveṣaḥ sarvakleśamahāripuḥ ||3||
(30) In his great offering festival, great longing desire's
The provider of joy to limited beings,
In his great offering festival, great anger's
The great foe of all disturbing emotion.

महामहमहामोहो मूढधीमोहसूदनीः।
महामहमहाक्रोधो महाक्रोधररपुमाहान् ॥४॥
mahāmahamahāmoho mūḍhadhīrmohasūdanaḥ |
mahāmahamahākrodho mahākrodharipurmahān ||4||
(31) In his great offering festival, great naivety's
The dispeller of the naivety of the naïve mind;
In his great offering festival, great fury's
The great foe of great fury.

महामहमहालोभीः सवा लोभत्रनषू दनीः ।

महाकामो महासौख्यो महामोदो महारत्रतीः ॥५॥
mahāmahamahālobhaḥ sarvalobhaniṣūdanaḥ |
mahākāmo mahāsaukhyo mahāmodo mahāratiḥ ||5||
(32) In his great offering festival, great greed's
The dispeller of all greed;
He’s the one with great desire, great happiness,
Great joy, and great delight.
58
 महारूपो महाकायो महावणो महावपुीः।
महानामा महोदारो महात्रवपुलमण्डलीः ॥६॥
mahārūpo mahākāyo mahāvarṇo mahāvapuḥ |
mahānāmā mahodāro mahāvipulamaṇḍalaḥ ||6||
(33) He's the one with great form, great enlightening body,
Great color, great physique,
Great name, great grandeur,
And a great and extensive mandala circle.

महाप्रज्ञायु धधरो महाक्ले शाङ् कुशोऽग्रणीीः।

महायशा महाकीत्रतामहाज्योत्रतमा हाद् युत्रतीः ॥७॥
mahāprajñāyudhadharo mahākleśāṅkuśo'graṇīḥ |
mahāyaśā mahākīrtirmahājyotirmahādyutiḥ ||7||
(34) He's the great bearer of the sword of discriminating awareness,
The foremost great elephant-hook for disturbing emotions;
He's the one with great renown, great fame,
Great luster, and great illumination

महामायाधरो त्रवद्वान् महामायाथासाधकीः ।

महामायारत्रतरतो महामायेिजात्रलकीः ॥८॥
mahāmāyādharo vidvān mahāmāyārthasādhakaḥ |
mahāmāyāratirato mahāmāyendrajālikaḥ ||8||
(35) He's the learned one, the bearer of great illusion,
The fulfiller of aims with great illusion,
The delighter with delight through great illusion,
The conjurer of an Indra's net of great illusion

महादानपत्रतीः श्रे ष्ठो महाशीलधरोऽग्रणीीः ।

महाक्षाद्न्तधरो धीरो महावीयापराक्रमीः ॥९॥
mahādānapatiḥ śreṣṭho mahāśīladharo'graṇīḥ |
mahākṣāntidharo dhīro mahāvīryaparākramaḥ ||9||
(36) He's the most preeminent master of great generous giving,
The foremost holder of great ethical discipline,
The steadfast holder of great patience.
The courageous one with great perseverance,

महाध्यानसमात्रधथथो महाप्रज्ञाशरीरधृ क् ।
महाबलो महोपायीः प्रत्रणत्रधज्ञानसागरीः ॥१०॥
mahādhyānasamādhistho mahāprajñāśarīradhṛk |
mahābalo mahopāyaḥ praṇidhirjñānasāgaraḥ ||10||
(37) The one abiding in the absorbed concentration of great mental stability,
The holder of a body of great discriminating awareness,
The one with great strength, great skill in means,
Aspirational prayer, and a sea of deep awareness.

59
 महामैिीमयोऽमेयो महाकारुत्रणकोऽग्रधीीः।
महाप्राज्ञो महाधीमान् महोपायो महाकृत्रतीः ॥११॥
mahāmaitrīmayo'meyo mahākāruṇiko'gradhīḥ |
mahāprājño mahādhīmān mahopāyo mahākṛtiḥ ||11||
(38) He's the immeasurable one, composed of great love,
He's the foremost mind of great compassion,
Great discrimination, great intelligence,
Great skill in means, and great implementation.

महाऋद्द्धबलोपेतो महावे गो महाजवीः ।

महद्द्धा को महे शाख्यो महाबलपराक्रमीः ॥१२॥
mahāṛddhibalopeto mahāvego mahājavaḥ |
maharddhiko maheśākhyo mahābalaparākramaḥ ||12||
(39) Endowed with the strength of great extraphysical powers,
He's the one with great might great speed,
Great extraphysical power. great (lordly) renowin,
Great courage of strength.

महाभवात्रद्रसभेत्ता महावज्रधरो घनीः ।

महाक्रूरो महारौद्रो महाभयभयङ्करीः ॥१३॥
mahābhavādrisaṁbhettā mahāvajradharo ghanaḥ |
mahākrūro mahāraudro mahābhayabhayaṅkaraḥ ||13||
(40) He's the crusher of the great mountain of compulsive existence,
The firm holder of the great vajra;
The one with great fierceness and great ferociousness,
He's the great terrifier of the terrifying.

महात्रवद्योत्तमो नाथो महामन्त्रोत्तमो गुरुीः ।

महायाननयारूढो महायाननयोत्तमीः ॥१४॥
mahāvidyottamo nātho mahāmantrottamo guruḥ |
mahāyānanayārūḍho mahāyānanayottamaḥ ||14||
(41) He's the superlative guardian with great pure awareness,
The superlative guru with great hidden mantra;
Stepped up to the Great Vehicle’s mode of travel,
He’s superlative in the Great Vehicle’s mode of travel.

इत्रत वज्रधातुमण्डलज्ञानगाथाश्चतुदाश
iti vajradhātumandalajñānagāthāścaturdaśa/

सुतिशुद्धधमाधा ुज्ञानम्
suvišuddhadharmadhātujñānam
Twenty-five Verses, Less a Quarter, on the Deep Awareness of the Totally Pure
Sphere of Reality.

महावै रोचनो बुद्धो महामौनी महामुत्रनीः ।

महामन्त्रनयोद् तो महामन्त्रनयात्मकीः ||१||
mahāvairocano buddho mahāmaunī mahāmuniḥ |

60
 mahāmantranayodbhūto mahāmantranayātmakaḥ ||1||
(42) He's the Buddha (Vairochana), the great illuminator,
The great able sage, having great sagely (stillness):
He's the one produced through great mantra's mode of travel,
And, by identity-nature, he (himself) is great mantra's mode of travel.

दशपारत्रमताप्राप्तो दशपारत्रमताश्रयीः।
दशपारत्रमताशुद्द्धदा शपारत्रमतानयीः ॥२॥
daśapāramitāprāpto daśapāramitāśrayaḥ |
daśapāramitāśuddhirdaśapāramitānayaḥ ||2||
(43) He has attainment of the ten far-reaching attitudes,
Support on the ten far-reaching attitudes,
The purity of the ten far-reaching attitudes,
The mode of travel of the ten far-reaching attitudes.

दशभूमीश्वरो नाथो दशभूत्रमप्रत्रतत्रष्ठतीः।

दशज्ञानत्रवशु द्धात्मा दशज्ञानत्रवशुद्धधक ॥३॥
daśabhūmīśvaro nātho daśabhūmipratiṣṭhitaḥ |
daśajñānaviśuddhātmā daśajñānaviśuddhadhṛk ||3||
(44) He's the guardian, the powerful lord of the ten (bhumi) levels of mind,
The one established through the ten (bhumi) levels of mind;
By identity-nature, he's the purified ten sets of lonowledge,
And the holder of the purified ten sets of knowledge.

दशाकारो दशाथाा थो मुनीिो दशबलो त्रवभुीः।

अशेषत्रवश्वाथाकरो दशाकारवशी महान ॥४॥
daśākāro daśārthārtho munīndro daśabalo vibhuḥ |
aśeṣaviśvārthakaro daśākāravaśī mahān ||4||
(45) He's the one with ten aspects. the ten points as his aim,
Chief of the able sages, the one with ten forces, the master of the all-pervasive;
He's the fulfiller of the various aims, barring none.
The powerful one with ten aspects, the great one.

अनात्रदत्रनाष्प्रपञ्चात्मा शु द्धात्मा तथतात्मकीः ।

भूतवादी यथावादी तथाकारी अनन्यवाक्॥५॥
anādirniṣprapañcātmā śuddhātmā tathatātmakaḥ |
bhūtavādī yathāvādī tathākārī ananyavāk ||5||
(46) He's beginningless and, by identity-nature, parted from mental fabrication,
By identity-nature, the accordant state: by identity-nature, the pure one;
He's the speaker of what's actual, with speech of no other.
The one who, just as he speaks, just so does he act.

अद्वयोऽद्वयवादी च भू तकोत्रटव्यवद्थथतीः।
नैरात्यत्रसंहत्रनणाा दी कुतीर्थ्ामृगभीकरीः ॥६॥
advayo'dvayavādī ca bhūtakoṭivyavasthitaḥ |
nairātmyasiṁhanirṇādī kutīrthyamṛgabhīkaraḥ ||6||
(47) Non-dual, the speaker of nonduality,
Settled at the endpoint of what's perfectly so;
61
 With a lion's roar of the lack of a true identity-nature.
He's the frightener of the deer of the deficient extremists.

सवा िगोऽमोघगत्रतस्तथागतमनोजवीः ।
त्रजनो त्रजताररत्रवजयी चक्रवतीं महाबलीः ॥७॥
sarvatrago'moghagatistathāgatamanojavaḥ |
jino jitārirvijayī cakravartī mahābalaḥ ||7||
(48) Coursing everywhere, with his coursing meaningful, (never in vain),
He has the speed of the mind of a Thusly Gone One:
He's the conqueror, the full conqueror, with enemies conquered,
A (chakravartin) emperor of the universe, one that has great strength. -

गणमुख्यो गणाचायों गणे शो गणपत्रतवं शी।

महानुभावो धौरयोऽनन्यने यो महानयीः ॥८॥
gaṇamukhyo gaṇācāryo gaṇeśo gaṇapatirvaśī |
mahānubhāvo dhaureyo'nanyaneyo mahānayaḥ ||8||
(49) He's the teacher of hosts, the head of hosts,
The (Ganesha) lord of hosts, the master of hosts, the powerful one;
He’s the one with great strength, the one that’s keen (to carry the load),
The one that has the great mode of travel, with no need for travel by another
mode.

वागीशो वाक्पत्रतवां ग्मी वाचस्पत्रतरनन्तगीीः।

सत्यवाक सत्यवादीच चतु ीःसत्योपदे शकीः ॥९॥
vāgīśo vākpatirvāgmī vācaspatiranantagīḥ |
satyavāk satyavādī ca catuḥsatyopadeśakaḥ ||9||
(50) He's the lord of speech the master of speech, eloquent in speech,
The one with mastery over speech the one with limitless words,
Having true speech the speaker of truth
The one that indicates the four truths.

अवै वत्रताको ह्यनागामी खड़गीः प्रत्ये कनायकीः ।

नानात्रनयाा णत्रनयां तो महाभू तैककारणीः ॥१०॥
avaivartiko hyanāgāmī khaḍgaḥ pratyekanāyakaḥ |
nānāniryāṇaniryāto mahābhūtaikakāraṇaḥ ||10||
(51) He's irreversible, non-returning
The guide for the mode of travel of the self-evolving thino pratyekas;
Definitely delivered through various means) of definite deliverance,
He's the singular cause of the great elemental states.

अहा न् क्षीणास्रवो त्रभक्षुवीतरागो त्रजते द्ियीः ।

क्षेमप्राप्तोऽभयप्राप्तीःशीतीभूतो ह्यनात्रवलीः ॥११॥
arhan kṣīṇāsravo bhikṣurvītarāgo jitendriyaḥ |
kṣemaprāpto'bhayaprāptaḥ śītībhūto hyanāvilaḥ ||11||
(52) He's a (bhiksu) full monk (an arhat) with enemies destroyed,
Defilements depleted, with desire departed, senses tamed
Having attained ease of mind, having attained a state of no fear,
62
 He's the one with (elements) cooled down no longer muddied.

त्रवद्याचरणसम्पन्नीः सु गतो लोकत्रवत्परीः।

त्रनमामो त्रनरहइकारीः सत्यद्वयनयद्थथतीः ॥१२॥
vidyācaraṇasampannaḥ sugato lokavitparaḥ |
nirmamo nirahaṅkāraḥ satyadvayanayasthitaḥ ||12||
(53) Endowed to the fill with pure awareness and movement,
He's the Blissfully Gone, superb in his lonowledge of the world,
He's the one not grasping for mine." not grasping for a "me.
Abiding in the mode of travel of the two truths.

संसारपारकोत्रटथथीः कृतकृत्यीः थथलद्थथतीः।

कैवल्यज्ञानत्रनष्ठ्यूतीः प्रज्ञाशस्त्रो त्रवदारणीः ॥१३॥
saṁsārapārakoṭisthaḥ kṛtakṛtyaḥ sthalasthitaḥ |
kaivalyajñānaniṣṭhyūtaḥ prajñāśastro vidāraṇaḥ ||13||
(54) He's the one that's standing at the far shore, beyond recurring samsara,
With what needs to be done having been done settled on dry land.
His cleaving sword of discriminating awareness
Having drawn out the deep awareness of what's unique.

सद्धमों धमाराड़ भास्वॉल लोकालोककरीः परीः।

धमतश्वरो धमाराजीः श्रेयोमागोपदे शकीः ॥१४॥
saddharmo dharmarāḍ bhāsvānl lokālokakaraḥ paraḥ |
dharmeśvaro dharmarājaḥ śreyomārgopadeśakaḥ ||14||
(55) He's the hallowed Dharma, the ruler of the Dharma, the shining one,
The superb illuminator of the world
He's the powerful lord of Dharma, the king of the Dharma
The one who shows the most excellent pathway of mind.

त्रसद्धथाीः त्रसद्धसं कल्पीः सवा संकल्पवत्रजातीः।

त्रनत्रवाकल्पोऽक्षयो धातुधामाधातुीः परोऽव्ययीः ॥१५॥
siddharthaḥ siddhasaṁkalpaḥ sarvasaṁkalpavarjitaḥ |
nirvikalpo'kṣayo dhāturdharmadhātuḥ paro'vyayaḥ ||15||
(56) With his aim accomplished, his thought accomplished,
And rid of all conceptual thought,
He's the nonconceptual, inexhaustible sphere,
The superb, imperishable sphere of reality.

पुण्यवान् पुण्यसंभारो ज्ञानं ज्ञानाकर महत् ।

ज्ञानवान् सदसज्ज्ञानी संभारद्वयसं भृतीः ॥१६॥
puṇyavān puṇyasaṁbhāro jñānaṁ jñānākaraṁ mahat |
jñānavān sadasajjñānī saṁbhāradvayasaṁbhṛtaḥ ||16||
(57) He’s the one possessing positive force, a network of positive force,
And deep awareness, the great source of deep awareness,
Possessing deep awareness, having deep awareness of what exists and what
doesn’t exist,
63
 The one with the built-up pair of networks networked together.

शाश्वतो त्रवश्वराड़ योगी ध्यानं ध्येयो त्रधयां पत्रतीः ।

प्रत्यात्मवे द्यो ह्यचलीः परमाद्यद्स्त्रकायधक ॥१७॥
śāśvato viśvarāḍ yogī dhyānaṁ dhyeyo dhiyāṁ patiḥ |
pratyātmavedyo hyacalaḥ paramādyastrikāyadhṛk ||17||
(58) Eternal, the ruler of all, he's the (yogi) yoked to the authentic;
He's stability of mind, the one to be made mentally stable, the master of
intelligence,
The one to be individually reflexively known, the immovable one,
The primordial one who’s the highest, the one possessing three enlightening
bodies.

पञ्चकायात्मको बु द्धीः पञ्चज्ञानात्मको त्रवभुीः ।

पञ्चबु द्धात्ममु कुटीः पञ्चचक्षुरसङ्गधृ क् ॥१८॥
pañcakāyātmako buddhaḥ pañcajñānātmako vibhuḥ |
pañcabuddhātmamukuṭaḥ pañcacakṣurasaṅgadhṛk ||18||
(59) With an identity-nature of five enlightening bodies, he's a Buddha;
With an identity-nature of five types of deep awareness, a master of the all-
pervasive,
Having a crown in the identity-nature of the five Buddhas,
Bearing, unhindered, the five enlightening eyes.

जनकीः सवा बुद्धानां बु द्धपु िीः परो वरीः ।

प्रज्ञाभवोभवो योत्रनधामयोत्रनभावान्तकृत् ॥१९॥
janakaḥ sarvabuddhānāṁ buddhaputraḥ paro varaḥ |
prajñābhavodbhavo yonirdharmayonirbhavāntakṛt ||19||
(60) He's the progenitor of all Buddhas,
The superlative, supreme Buddhas' spiritual son,
The womb giving rise to the existence of discriminating awareness,
The womb of the Dharma, bringing an end to compulsive existence.

घनैकसारो वज्रात्मा सद्योजातो जगत्पत्रतीः।

गगनोद्रवीः स्वयम्भूीः प्रज्ञाज्ञानानलो महान ॥२०॥
ghanaikasāro vajrātmā sadyojāto jagatpatiḥ |
gaganodbhavaḥ svayambhūḥ prajñājñānānalo mahān ||20||
(61) With a singular innermost essence of firmness, by identity-nature, he's a
diamond-strong vajra;
As soon as he's born, he's master of the wandering world.
Arisen from the sky, he's the self-arisen:
The great fire of discriminating deep awareness;

वै रोचनो महादीद्प्तज्ञानज्योत्रतत्रवारोचनीः ।
जगत्प्रदीपो ज्ञानोल्को महातेजाीः प्रभास्वरीः ॥२१॥
vairocano mahādīptirjñānajyotirvirocanaḥ |
jagatpradīpo jñānolko mahātejāḥ prabhāsvaraḥ ||21||
(62) The great-light (Vairochana) Illuminator of All.
luminary of deep awareness, illuminating all;
64
 The lamp for the world of the wanderers;
The torch of deep awareness; The great brilliance, the clear light;

त्रवद्याराजोऽग्रमन्त्रे शो मन्त्रराजो महाथाकृत् ।

महोष्णीषोऽद् भुतोष्णीषो त्रवश्वदशी त्रवयत्पत्रतीः ॥२२॥
vidyārājo'gramantreśo mantrarājo mahārthakṛt |
mahoṣṇīṣo'dbhutoṣṇīṣo viśvadarśī viyatpatiḥ ||22||
(63) Lord of the foremost mantras, king of the pure awareness;
King of the hidden mantras, the one that fulfills the great aim:
He's the great crown protrusion, the wondrous crown protrusion
The master of space, the one indicating in various ways.

सवाबुद्धात्मभावाग्र्यो जगदानन्दलोचनीः ।
त्रवश्वरूपी त्रवधाता च पू ज्यो मान्यो महाऋत्रषीः ॥२३॥
sarvabuddhātmabhāvāgryo jagadānandalocanaḥ |
viśvarūpī vidhātā ca pūjyo mānyo mahāṛṣiḥ ||23||
(64) He's the foremost one, an enlightening body with the identity-nature of all
the Buddhas,
The one with an eye for the joy of the entire wandering world
The creator of diverse bodily foms,
The great (rishi) muse, worthy of offerings, worthy of honor.

कुलियधरो मन्त्री महासमयमन्त्रधृ क् ।

रत्नियधरीः श्रेष्ठद्स्त्रयानोत्तमदे शकीः ॥२४॥
kulatrayadharo mantrī mahāsamayamantradhṛk |
ratnatrayadharaḥ śreṣṭhastriyānottamadeśakaḥ ||24||
(65) He's the bearer of the three family traits, the possessor of the hidden
mantra,
He's the upholder of the great close bond and of the hidden mantra;
He's the most preeminent holder of the three precious gems,
Indicator of the ultimate of the three vehicles of mind.

अमोघपाशो त्रवजयी वजपाशो महाग्रहीः ।

वज्राइकुशो महापाशीः ॥२५॥
amoghapāśo vijayī vajrapāśo mahāgrahaḥ |
vajrāṅkuśo mahāpāśaḥ ||25||
(66) He's the totally triumphant, with an unfailing grappling-rope,
The great apprehender with a vajra grappling-rope,
With a vajra elephant-hook and a great grappling-rope.

(इत्रत सुत्रवशु द्घधमा धातुजानगाथाीः पादोनपञ्चत्रवंशत्रतीः)

iti suviệuddhadharmadhātujñānagathāh padonapañcavimśatih /

आदशाज्ञानम्
ādarśajñānam
Ten Verses. Plus a Quarter, Praising Mirror-like Deep Awareness

65
 वज्रभैरवभीकरीः।
vajrabhairavabhikarah
He's Vajrabhairava, the terrifying vajra terrifier:
क्रोधराट् षण्मु खो भीमीः षण्नेिीः षड़ भुजो बली।
दं ष्टराकरालीः कङ्कालो हलाहलीः शताननीः ॥१||
krodharāṭ ṣaṇmukho bhīmaḥ ṣaṇnetraḥ ṣaḍ bhujo balī |
daṁṣṭrākarālaḥ kaṅkālo halāhalaḥ śatānanaḥ ||1||
(67) Ruler of the furious. six-faced and terrifying.
Six-eyed, six-armed, and full of force.
The skeleton having bared fangs,
Halahala, with a hundred heads.

यमान्तको त्रवघ्नराजो वज्रवे गो भयङ्करीः ।

त्रवघुष्टवज्रो हदज्रो मायावज्रो महोदरीः ॥२॥
yamāntako vighnarājo vajravego bhayaṅkaraḥ |
vighuṣṭavajro hṛdvajro māyāvajro mahodaraḥ ||2||
(68) He's the destroyer of death (Yamantaka), king of the obstructors,
(Vajravega,) vajra might, the terrifying one;
He's vajra devastation, vajra heart,
Vajra illusion, the great bellied one.

कुत्रलशे शो वज्रयोत्रनवा ज्रमण्डो नभोपमीः ।

अचलैकजटाटोपो गजचमा पटाधृ क् ॥३॥
kuliśeśo vajrayonirvajramaṇḍo nabhopamaḥ |
acalaikajaṭāṭopo gajacarmapaṭārdradhṛk ||3||
(69) Bom from the vajra (womb), he's the vajra lord,
Vajra essence, equal to the sky,
Immovable (Achala), (with matted hair) twisted into a single topknot,
Wearer of garments of moist elephant hide.

हाहाकारो महाघोरो हीहीकारो भयानकीः ।

अट्टहासो महाहासो वज्रहासो महारवीः ॥४॥
hāhākāro mahāghoro hīhīkāro bhayānakaḥ |
aṭṭahāso mahāhāso vajrahāso mahāravaḥ ||4||
(70) Great horrific one, shouting "ha ha."
Creator of terror, shouting “hi hi,”
With enormous laughter, (booming) long laughter,
Vajra laughter, great roar.

वज्रसत्त्वो महासत्त्वो वज्रराजो महासुखीः ।

वज्रचण्डो महामोदो वज्रहूँ कारहूँ कृत्रतीः ॥५॥
vajrasattvo mahāsattvo vajrarājo mahāsukhaḥ |
vajracaṇḍo mahāmodo vajrahūmkārahūmkṛtiḥ ||5||
(71) He's the vajra-minded (Vajrasattva), the great-minded (mahasattva),
Vajra king, great bliss,
Vajra fierce, great delight,

66
 Vajra Humkara, the one shouting "hum".

वज्रबाणायु धधरो वज्रखड़गो त्रनकृन्तनीः।

त्रवश्ववज्रधरो वज्री एकवज्री रणजहीः ॥६॥
vajrabāṇāyudhadharo vajrakhaḍ go nikṛntanaḥ |
viśvavajradharo vajrī ekavajrī raṇañjahaḥ ||6||
(72) He's the holder of a vajra arrow as his weapon.
The slasher of everything with his vajra sword:
He's the holder of a crossed vajra, possessor of a vajra,
Possessor of a unique vajra, the terminator of battles.

वज्रज्वालाकरालाक्षो वज्रज्वालात्रशरोरुहीः ।
वजावे शो महावे शीः शताक्षो वज्रलोचनीः ॥७॥
vajrajvālākarālākṣo vajrajvālāśiroruhaḥ |
vajrāveśo mahāveśaḥ śatākṣo vajralocanaḥ ||7||
(73) His dreadful eyes with vajra flames,
Hair on his head, vajra flames too.
Vajra cascade, great cascade.
Having a hundred eyes, vajra eyes.

वज्ररोमाङ् कुरतनुवाज्ररोमै कत्रवग्रहीः ।

वज्रकोत्रटनखारम्भो वज्रसारघनच्छत्रवीः ॥८॥
vajraromāṅkuratanurvajraromaikavigrahaḥ |
vajrakoṭinakhārambho vajrasāraghanacchaviḥ ||8||
(74) His body with bristles of vajra hair,
A unique body with vajra hair,
With a growth of nails tipped with vajras,
And tough, (firm) skin, vajras in essence.

वज्रमालाधरीः श्रीमान् वज्राभरणभूत्रषतीः ।

हाहाट्टहासो त्रनघोषो वज्रघोषीः षडक्षरीः ॥९॥
vajramālādharaḥ śrīmān vajrābharaṇabhūṣitaḥ |
hāhāṭṭahāso nirghoṣo vajraghoṣaḥ ṣaḍakṣaraḥ ||9||
(75) Holder of a garland of vajras, having glory.
He's adomed with jewelry of vajras,
And has long (booming) laughter ha ha," with loud sound,
The vajra sound of the six syllables.

मञ्जुघोषो महानादस्त्रै लोक्यैकरवो महान् ।

आकाशधातुपयान्तघोषो घोषवतां वरीः ॥१०॥
mañjughoṣo mahānādastrailokyaikaravo mahān |
ākāśadhātuparyantaghoṣo ghoṣavatāṁ varaḥ ||10||
(76) He's (Manjughosha.) with a lovely voice, enormous volume,
A tremendous sound unique in the world's three planes,
A voice resounding to the ends of space,
The best of those possessing a voice.

(इत्यादशा ज्ञानगाथाीः पादे न साधा दश )

ityādarśajñanagathāh pädena sārdhar daśa /
67
 प्रत्यिेक्षणाज्ञानम्
pratyaveksaņājñānam
Forty-two Verses on Individualizing Deep Awareness

तथताभू तनैरात्म्यभूतकोत्रटनक्षरीः।
शून्यतावात्रदवृ षभो गम्भीरोदारगजानीः ॥१॥
tathatābhūtanairātmyabhūtakoṭiranakṣaraḥ |
śūnyatāvādivṛṣabho gambhīrodāragarjanaḥ ||1||
(77) He's what's perfectly so, the lack of identity-nature, the actual state,
The endpoint of that which is perfectly so, that which isn't a syllable:
He's the proclaimer of voidness, the best of bulls
Bellowing a roar, profound and extensive.

धमाशङ् खो महाशब्दो धमागण्डी महारणीः ।

अप्रत्रतत्रष्ठतत्रनवाा णो दशत्रदग्धमादुन्दु त्रभीः ॥२॥
dharmaśaṅkho mahāśabdo dharmagaṇḍī mahāraṇaḥ |
apratiṣṭhitanirvāṇo daśadigdharmadundubhiḥ ||2||
(78) He's the conch of Dharma, with a mighty sound,
The gong of Dharma, with a mighty crash,
The one in a state of non-abiding nirvana,
Kettledrum of Dharma in the ten directions

अरूपो रूपवानग्र्यो नानारूपो मनोमयीः ।

सवा रूपावभासश्रीरशेषप्रत्रतत्रबम्बधृ क् ॥३॥
arūpo rūpavānagryo nānārūpo manomayaḥ |
sarvarūpāvabhāsaśrīraśeṣapratibimbadhṛk ||3||
(79) He's the formless one, with an excellent form, the foremost one,
Having varied forms, made from the mind;
He's a glory of appearances in every form.
The bearer of reflections, leaving out none.

अप्रधृष्यो महे शाख्यस्त्रैधातुकमहे श्वरीः।

समुद्च्छरतायामागाथथो धमा कतुमहोदयीः ॥४॥
apradhṛṣyo maheśākhyastraidhātukamaheśvaraḥ |
samucchritāryamārgastho dharmaketurmahodayaḥ ||4||
(80) He's the impervious one, with great lordly) renown,
The great powerful lord of the world's three planes;
Abiding with a lofty arya pathway of mind.
He's the one raised on high, the crown banner of Dharma.

िैलोक्यैककुमाराङ्गीः थथत्रवरो वृ द्धीः प्रजापत्रतीः।

द्वात्रिंशल्लक्षणधरीः कान्तस्त्रैलोक्यसुन्दरीः ॥५॥
trailokyaikakumārāṅgaḥ sthaviro vṛddhaḥ prajāpatiḥ |
dvātriṁśallakṣaṇadharaḥ kāntastrailokyasundaraḥ ||5||
(81) He's the body of youth unique in the world's three planes,
The stable elder, the ancient one, the master of all that lives;
68
 He's the bearer of the thirty-two bodily signs, the beloved,
Beautiful throughout the world's three planes.

लोकज्ञानगुणाचायो लोकाचायो त्रवशारदीः।

नाथस्त्राता त्रिलोकाप्तीः शरणं ताय्यनुत्तरीः ॥६॥
lokajñānaguṇācāryo lokācāryo viśāradaḥ |
nāthastrātā trilokāptaḥ śaraṇaṁ tāyyanuttaraḥ ||6||
(82) He's the teacher of knowledge and good qualities to the world,
The teacher of the world without any fears,
The guardian, the rescuer, trusted throughout the world's three planes,
The refuge, the protector, unsurpassed.

गगनाभोगसम्भोगीः सवा ज्ञज्ञानसागरीः।

अत्रवद्याण्डकोशसभेत्ता भवपञ्जरदारणीः ॥७॥
gaganābhogasambhogaḥ sarvajñajñānasāgaraḥ |
avidyāṇḍakośasaṁbhettā bhavapañjaradāraṇaḥ ||7||
(83) The experiencer (of experiences) to the ends of space,
He's the ocean of the deep awareness of the omniscient mind,
The splitter of the eggshell of unawareness,
The tearer of the web of compulsive existence.

शत्रमताशेषसंक्लेशीः संसाराणवपारगीः।
ज्ञानात्रभषे कमु कुटीः सम्यक्संबुद्धभूषणीः ॥८॥
śamitāśeṣasaṁkleśaḥ saṁsārārṇavapāragaḥ |
jñānābhiṣekamukuṭaḥ samyaksaṁbuddhabhūṣaṇaḥ ||8||
(84) He's the one with disturbing emotions stilled without an exception,
The one crossed over the sea ofrecuming samsara;
He's the wearer of the crown of the deep awareness empowerment,
Bearer of the Fully Enlightened as adornment.

त्रिदु ीःखदु ीःखगशमनस्त्यन्तोऽनन्तद्स्त्रमुद्क्तगीः ।

सवाा वरणत्रनमुाक्त आकाशसमताङ्गतीः ॥९॥
triduḥkhaduḥkhaga śa manastryanto’nantastrimuktigaḥ |
sarvāvaraṇanirmukta ākāśasamatāṅgataḥ ||9||
(85) He's the one stilled of the suffering of the three kinds of suffering,
The one with an endless ending of the three, having gone to the liberation of the
three
He's the one definitely freed from all obscurations,
The one who abides in space-like equality.

सवा क्लेशमलातीतस्त्यध्वानध्वगत्रतं गतीः।

सवा सत्त्वमहानागो गु णशे खरशे खरीः ॥१०॥
sarvakleśamalātītastryadhvānadhvagatiṁ gataḥ |
sarvasattvamahānāgo guṇaśekharaśekharaḥ ||10||
(86) He's the one past the stains of all disturbing emotions
The one understanding the three times as non-time:
He's the great (naga) chief for all limited beings,

69
 The crown of those wearing the crown of good qualities.

सवोपत्रधत्रवत्रनमुाक्तो व्योमवमत्रन सुद्थथतीः ।

महात्रचन्तामत्रणधरीः सवा रलोत्तमो त्रवभुीः ॥१॥
sarvopadhivinirmukto vyomavartmani susthitaḥ |
mahācintāmaṇidharaḥ sarvaratnottamo vibhuḥ ||11||
(87) Definitely freed from all (residue) bodies,
He's the one well established in the track of the sky,
Bearer of a great wish-fulfilling gem.
He's master of the all-pervasive, ultimate of all jewels.

महाकल्पतरुीः स्फीतो महाभद्रघटोत्तमीः ।

सवा सत्त्वाथाकृत्कताा त्रहतैषी सत्त्ववत्सलीः ॥१२॥
mahākalpataruḥ sphīto mahābhadraghaṭottamaḥ |
sarvasattvārthakṛtkartā hitaiṣī sattvavatsalaḥ ||12||
(88) He's the great and bounteous Wish-granting tree,
The superlative great vase of excellence
The agent fulfilling the aims of all limited beings. the wisher of benefit.
He's the one with parental affection toward limited beings.

शुभाशु भज्ञीः कालज्ञीः समयज्ञीः समयी त्रवभुीः ।

सत्त्वेद्ियज्ञो वे लज्ञो त्रवमुद्क्तियकोत्रवदीः ॥१३॥
śubhāśubhajñaḥ kālajñaḥ samayajñaḥ samayī vibhuḥ |
sattvendriyajño velajño vimuktitrayakovidaḥ ||13||
(89) He's the knower of what's wholesome and what's uwholesome, the lonower
of timing,
The knower of the close bond, the keeper of the close bond, the master of the all-
pervasive;
He's the lonower of the faculties of limited beings, the knower of the occasion.
The one skilled in the three (kinds of) liberation

गुणी गु णज्ञो धमा ज्ञीः प्रशस्तो मङ्गलोदयीः ।

सवा मङ्गलमाङ्गल्यीः कीत्रतालाक्ष्मीया शीः शुभीः ॥१४ ॥
guṇī guṇajño dharmajñaḥ praśasto maṅgalodayaḥ |
sarvamaṅgalamāṅgalyaḥ kīrtirlakṣmīryaśaḥ śubhaḥ ||14||
90) He's the possessor of good qualities, the knower of good qualities, the
knower of the Dharma,
The auspicious one, the source of what's auspicious,
He s the auspiciousness of everything auspicious.
The one with the auspicious sign of renown, the famous, constructive one.

महोत्सवो महाश्वासो महानन्दो महारत्रतीः ।

सत्कारीः सत्कृत्रतभू त्रतीः प्रमोदीः श्रीयशस्पत्रतीः ॥१५॥
mahotsavo mahāśvāso mahānando mahāratiḥ |
satkāraḥ satkṛtirbhūtiḥ pramodaḥ śrīryaśaspatiḥ ||15||
(91) He's the great breath the great festival,
The great joy, the great pleasure,
The show of respect, the one showing respect, the prosperous one,
70
 The supremely joyous, the master of fame, the glorious one.

वरे ण्यो वरदीः श्रेष्ठीः शरण्यीः शरणोत्तमीः।

महाभयाररीः प्रवरो त्रनीःशेषभयनाशनीः ॥१६॥
vareṇyo varadaḥ śreṣṭhaḥ śaraṇyaḥ śaraṇottamaḥ |
mahābhayāriḥ pravaro niḥśeṣabhayanāśanaḥ ||16||
(92) Possessor of the best, he's the provider of the best, the most preeminent,
Suitable for refuge, he's the superlative refuge.
The very best foe of the great frightful things.
The eliminator of what's frightful without an exception

त्रशखी त्रशखण्डी जत्रटलो जटी मौण्डी त्रकरीत्रटमान् ।

पञ्चाननीः पञ्चत्रशखीः पञ्चचीरकशे खरीः ॥१७॥
śikhī śikhaṇḍī jaṭilo jaṭī mauṇḍī kirīṭimān |
pañcānanaḥ pañcaśikhaḥ pañcacīrakaśekharaḥ ||17||
(93) Wearing his hair in a bun, he's the one with a bun of hair,
Wearing his hair in mats, he's the one having matted locks,
He's the one draped with a munja-grass sacred cord, the one wearing a crown.
The one with five faces, five buns of hair.
And five knotted locks, (each) crowned with a bloom.

महाव्रतधरो मौजी ब्रह्मचारी व्रतोत्तमीः।

महातपास्तपोत्रनष्ठीः स्नातको गौतमोऽग्रणीीः ॥१८॥
mahāvratadharo mauñjī brahmacārī vratottamaḥ |
mahātapāstaponiṣṭhaḥ snātako gautamo’graṇīḥ ||18||
(94) He’s the one maintaining great taming behavior, the one with shaved head,
The one with celibate Brahma(-like) conduct, the one with superlative taming
behavior,
The one with great trials, the one who’s completed the trials,
The one who’s taken ablution, the foremost, Gautama.

ब्रह्मत्रवद् ब्राह्मणो ब्रह्मा ब्रह्मत्रनवाा णमाप्तवान् ।

मुद्क्तमोक्षो त्रवमोक्षाङ्गो त्रवमुद्क्तीः शान्तता त्रशवीः ॥१९॥
brahmavid brāhmaṇo brahma brahmanirvāṇamāptavān |
muktirmokṣo vimokṣāṅgo vimuktiḥ śāntatā śivaḥ ||19||
(95) He's a bralumin, a Brahma, the knower of Brahma,
The possessor of a Brahma-nirvana attainment,
The liberated one, he's liberation, the one with the body of full liberation,
The fully liberated one, the peaceful one, the state of peace.

त्रनवाा ण त्रनवृ त्रतीः शाद्न्तीः श्रे यो त्रनयाा णमन्तकीः।

सुखदु ीःखान्तकृत्रन्नष्ठा वै राग्यमुपत्रधक्षयीः ॥ २०॥
nirvāṇaṁ nirvṛtiḥ śāntiḥ śreyo niryāṇamantakaḥ |
sukhaduḥkhāntakṛnniṣṭhā vairāgyamupa dhikṣayaḥ || 20||
(96) He's nirvana release, the one with peace, the one released in nirvana,
He's the one most definitely delivered and nearly brought to an end),
The one who's completed bringing to an end pleasure and pain,
71
 The one with detachment, the one with residue) body consumed.

अजयोऽनुपमोऽव्यक्तो त्रनराभासो त्रनरञ्जनीः ।

त्रनष्कलीः सवा गो व्यापी सूक्ष्मो बीजमनास्रवीः ॥ २१||
ajayo’nupamo’vyakto nirābhāso nirañjanaḥ |
niṣkalaḥ sarvago vyāpī sūkṣmo bījamanāsravaḥ || 21||
(97) He's the invincible one, the incomparable one,
The unmanifest one, the one not appearing the one with no sign that would
make him seen,
The unchanging the all-going the all-pervasive,
The subtle, the untainted, the seedless.

अरजो त्रवरजो त्रवमलो वान्तदोषो त्रनरामयीः ।

सुप्रबुद्धो त्रवबु द्धात्मा सवा ज्ञीः सवा त्रवत् परीः ॥२२॥
arajo virajo vimalo vāntadoṣo nirāmayaḥ |
suprabuddho vibuddhātmā sarvajñaḥ sarvavit paraḥ ||22||
(98) He's the one without a speck of dust, dustless, stainless,
With faults disgorged, the one without sickness;
He's the wide-awake one, by identity-nature, the Fully Enlightened.
The Omniscient One, the superb knower of all

त्रवज्ञानधमातातीतो ज्ञानमयरूपधृक् ।
त्रनत्रवाकल्पो त्रनराभोगस्यध्वसंबुद्धकाया कृत् ॥२३॥
vijñānadharmatātīto jñānamadvayarūpadhṛk |
nirvikalpo nirābhogastryadhvasaṁbuddhakāryakṛt ||23||
(99) Beyond the nature of partitioning primary consciousness,
He's deep awareness, bearer of the form of nonduality:
He's the one without conceptual thought, spontaneously accomplishing (without
any effort).
The one enacting the enlightening deeds of the Buddhas throughout the three
times

अनात्रदत्रनधनो बु द्ध आत्रदबुद्धो त्रनरियीः ।

ज्ञानैकचक्षुरमलो ज्ञानमूत्रतास्तथागतीः ॥२४॥
anādinidhano buddha ādibuddho niranvayaḥ |
jñānaikacakṣuramalo jñānamūrtistathāgataḥ ||24||
(100) He's the Buddha, the one without a beginning or end.
The beginning) primordial Adibuddha, the one without precedent;
The singular eye of deep awareness, the one with no stains,
Deep awareness embodied, he’s the One Thusly Gone.

वागीश्वरो महावादी वात्रदराड् वात्रदपुङ्गवीः ।

वदतां वरो वररष्ठो वात्रदत्रसंहोऽपरात्रजतीः ॥२५॥
vāgīśvaro mahāvādī vādirāḍ vādipuṅgavaḥ |
vadatāṁ varo variṣṭho vādisiṁho’parājitaḥ ||25||
(101) He's the powerful lord of speech, the magnificent speaker,
The supreme being among speakers, the ruler of speakers,
The best of those speaking the very best one.

72
 The lion of speakers, inconquerable by others.

समन्तदशी प्रामोद्यस्तेजोमाली सुदशानीः ।।

श्रीवत्सीः सुप्रभो दीद्प्ताभासुरकरद् युत्रतीः ॥२६॥
samantadarśī prāmodyastejomālī sudarśanaḥ |
śrīvatsaḥ suprabho dīptirbhābhāsurakaradyutiḥ ||26||
(102) Seeing all around, he's supreme joy itself.
With a garland of brilliance, beautiful to behold;
He's the magnificent light, the blazing one (Vishnu, beloved of Shri.) the curl at
the heart,
The illuminator with hands that are rays) of blazing light.

महात्रभषग्वरीः श्रे ष्ठीः शल्यहताा त्रनरुत्तरीः ।

अशेष भैषज्यतरुीः क्ले शव्यात्रधमहाररपु ीः ॥२७॥
mahābhiṣagvaraḥ śreṣṭhaḥ śalyaharttā niruttaraḥ |
aśeṣabhaiṣajyataruḥ kleśavyādhimahāripuḥ ||27||
(103) The best of the great physicians, he's the most preeminent one,
The unsurpassed remover of thorny) pains;
He's the celestial tree of all medications, with none left out.
The great nemesis of the sicknesses of disturbing emotions.

िैलोक्यत्रतलकीः कान्तीः श्रीमान् नक्षिमण्डलीः।

दशत्रदग्व्व्योमपयान्तो धमा ध्वजमहोच्छरयीः ॥२८॥
trailokyatilakaḥ kāntaḥ śrīmān nakṣatramaṇḍalaḥ |
daśadigvyomaparyanto dharmadhvajamahocchrayaḥ ||28||
(104) He's the beauty mark of the world's three planes, the lovely one,
The glorious one, with a mandala of lunar and zodiac constellation stars;
He's the one extending to the ends of space in the ten directions,
The great ascending of the banner of Dharma.

जगच्छिैकत्रवपु लो मैिीकरुणमण्डलीः ।
पद्मनृत्येश्वरीः श्रीमान् रत्नच्छिो महात्रवभु ीः ॥२९॥
jagacchatraikavipulo maitrīkaruṇamaṇḍalaḥ |
padmanṛtyeśvaraḥ śrīmān ratnacchatro mahāvibhuḥ ||29||
(105) He's the unique extension of an umbrella over the wandering world
With his mandala circle of love and compassion;
He's the glorious one, the Powerful Lord of the Lotus Dance,
Great master of the all-pervasive, the one with an umbrella of precious gems.

सवा बुद्धमहाराजीः सवा बुद्धात्मभावधृक् ।

सवा बुद्धमहायोगीः सवा बुद्धैकशासनीः ॥३०॥
sarvabuddhamahārājaḥ sarvabuddhātmabhāvadhṛk |
sarvabuddhamahāyogaḥ sarvabuddhaikaśāsanaḥ ||30||
(106) He's the great king of all the Buddhas,
Holder of the embodiments of all the Buddhas.
Great yoga of all the Buddhas,
Unique teaching of all the Buddhas.

73
 वज्ररत्नात्रभषे कश्रीीः सवा रलात्रधपेश्वरीः।
सवा लोकेश्वरपत्रतीः सवा वज्रधरात्रधपीः ॥३१॥
vajraratnābhiṣekaśrīḥ sarvaratnādhipeśvaraḥ |
sarvalokeśvarapatiḥ sarvavajradharādhipaḥ ||31||
(107) He's the glory of the empowerment of the vajra jewel,
Powerful lord of the sovereigns of all jewels;
Master of all (Lokeshvaras.) the powerful lords of the world,
He's the sovereign of all (Vajradharas.) the holders of the vajra.

सवा बुद्धमहात्रचत्तीः सवा बुद्धमनोगत्रतीः।

सवा बुद्धमहाकायीः सवा बुद्धसरस्वती ॥३२॥
sarvabuddhamahācittaḥ sarvabuddhamanogatiḥ |
sarvabuddhamahākāyaḥ sarvabuddhasarasvatī ||32||
(108) He's the great mind of all Buddhas.
The one that is present in the mind of all Buddhas;
He's the great enlightening body of all Buddhas,
He's the beautiful speech (Sarasvati) of all Buddhas.

वज्रसूयामहालोको वजेन्दु त्रवमलप्रभीः।

त्रवरागात्रदमहारागो त्रवश्ववणोज्ज्वलप्रभीः ॥३३॥
vajrasūryamahāloko vajrenduvimalaprabhaḥ |
virāgādimahārāgo viśvavarṇojjvalaprabhaḥ ||33||
(109) He's the vajra sun, the great illuminator.
The vajra moon, the stainless light;
He's great desire, the one that begins with non-desire,
Blazing light of various colors.

सम्बुद्धवज्रपयाड़को बुद्धसङ्गीत्रतधमा धृक् ।

बुद्धपद्मोभवीः श्रीमान् सवा ज्ञज्ञानकोषधृक् ॥३४॥
sambuddhavajraparyaṅko buddhasaṅgītidharmadhṛk |
buddhapadmodbhavaḥ śrīmān sarvajñajñānakoṣadhṛk ||34||
(110) He's the vajra posture of the Fully Enlightened
The bearer of the Dharma, the concert of the Buddhas,
He's the glorious one, the one that's bom from the lotus of the Buddhas,
The keeper of the treasure of omniscient deep awareness.

त्रवश्वमायाधरो राजा बुद्धत्रवद्याधरो महान् ।

वज्रतीक्ष्णो महाखड् गो त्रवशुद्धीः परमाक्षरीः ॥३५॥
viśvamāyādharo rājā buddhavidyādharo mahān |
vajratīkṣṇo mahākhaḍgo viśuddhaḥ paramākṣaraḥ ||35||
(111) He's the bearer of diverse illusions, he's the king:
He's the bearer of Buddhas pure awareness mantras, he's the great one;
He's the vajra sharp, the great sword.
The supreme syllable, totally pure.

74
 दु ीःखच्छे दमहायानो वज्रधमामहायुधीः ।
त्रजनत्रजग वज्रगाम्भीयों वज्रबुद्द्धयाथाथात्रवत् ।।३६||
duḥkhacchedamahāyāno vajradharmamahāyudhaḥ |
jinajig vajragāmbhīryo vajrabuddhiryathārthavit ||36||
(112) He's the Great Vehicle Mahayana), the cutter of suffering,
He's the great weapon, Vajra Dharma;
He's (Jinajik.) the triumph of the triumphant, vajra profound,
He's vajra intelligence, the lonower of things and how they exist.

सवा पारत्रमतापूरी सवा भूत्रमत्रवभूषणीः।

त्रवशुद्धधमानैरात्म्यीः सम्यग्व्ज्ञानेन्दु हृत्प्रभीः ॥३७॥
sarvapāramitāpūrī sarvabhūmivibhūṣaṇaḥ |
viśuddhadharmanairātmyaḥ samyagjñānenduhṛtprabhaḥ ||37||
(113) He's the perfected state of every far-reaching attitude,
The wearer of all (bhumi) levels of mind as adomment;
He's the lack of a true identity-nature of totally pure existent things,
He's correct deep awareness, the core light of the moon.

मायाजालमहोद्योगीः सवा तन्त्रात्रधपीः परीः।

अशेषवज्रपयाको त्रनीःशेषज्ञानकायधृक् ॥३८॥
māyājālamahodyogaḥ sarvatantrādhipaḥ paraḥ |
aśeṣavajraparyaṅko niḥśeṣajñānakāyadhṛk ||38||
(114) He's great diligence (applied), Illusion's Net,
Sovereign of all tantras, the one that's superb;
He's the possessor of vajra (postures and) seats. without an exception,
He's the bearer of enlightening bodies of deep awareness, without an
exception

समन्तभद्रीः सुमत्रतीः त्रक्षत्रतगभो जगद् धृत्रतीः।

सवा बुद्धमहागों त्रवश्वत्रनमाा णचक्रधृक् ॥३९॥
samantabhadraḥ sumatiḥ kṣitigarbho jagaddhṛtiḥ |
sarvabuddhamahāgarbho viśvanirmāṇacakradhṛk ||39||
(115) He's the all-around excellent (Samanta-bhadra), he's excellent
intelligence,
He's the womb of the earth (Kshiti-garbha), the support of the wandering
world;
He's the great womb of all of the Buddhas,
The bearer of a circle of assorted emanations

सवा भावस्वभावाग्र्यीः सवा भावस्वभावधृक् ।

अनुत्पादधमाा त्रवश्वाथाीः सवा धमास्वभावधृ क ॥४०॥
sarvabhāvasvabhāvāgryaḥ sarvabhāvasvabhāvadhṛk |
anutpādadharmā viśvārthaḥ sarvadharmasvabhāvadhṛk ||40||
(116) He's the supreme self-nature of all functional phenomena,
The bearer of the self-nature of all functional phenomena:
He's the non-arising existent, with purposes diverse.
The bearer of the nature of all existent things
75
 एकक्षणमहाप्राज्ञीः सवा धमाा वबोधधृक् ।
सवा धमाा त्रभसमयो भूतान्तमुत्रनरग्रधीीः ॥४॥
ekakṣaṇamahāprājñaḥ sarvadharmāvabodhadhṛk |
sarvadharmābhisamayo bhūtāntamuniragradhīḥ ||41||
(117) Great discriminating awareness in a single moment,
He's the bearer of comprehension of all existent things
The clear realization of all existent things.
He's the able sage, with foremost intelligence, the endpoint of that which is
perfectly so.

द्स्तत्रमतीः सुप्रसन्नात्मा सम्यक्संबुद्धबोत्रधधृक् ।

प्रत्यक्षीः सवा बुद्धानां ज्ञानात्रचाीः सुप्रभास्वरीः ॥४२॥
stimitaḥ suprasannātmā samyaksaṁbuddhabodhidhṛk |
pratyakṣaḥ sarvabuddhānāṁ jñānārciḥ suprabhāsvaraḥ ||42||
(118) He's the immovable one, extremely pure, by identity-nature,
The bearer of the purified state of the Perfect, Fully Enlightened Ones;
He’s the one having bare cognition of all Buddhas,
The flame of deep awareness, the excellent clear light.

(इत्रत प्रत्यवेक्षणज्ञानगाथा: वाचत्वाररं शत् ) iti pratyavekşanajñanagāthāh dvācatvarimsat

सम ाज्ञानम्
samatajñānam
Twenty-four Verses on Equalizing Deep Awareness

इष्टाथासाधकीः परीः सवाा पायत्रवशोधकीः।

सवा सत्त्वोत्तमो नाथीः सवा सत्त्वप्रमोचकीः ॥१॥
iṣṭārthasādhakaḥ paraḥ sarvāpāyaviśodhakaḥ |
sarvasattvottamo nāthaḥ sarvasattvapramocakaḥ ||1||
(119) He's the fulfiller of wished for aims, he's superb,
The one totally purifying all of the worse rebirth states:
He's the ultimate of all limited beings, the guardian,
The complete liberator of all limited beings.

क्लेशसं ग्रामशूरैकीः अज्ञानररपुदपा हा ।

धीीःशृङ्गारधरीः श्रीमान् वीरबीभत्सरूपधृ क् ॥२॥
kleśasaṁgrāmaśūraikaḥ ajñānaripudarpahā |
dhīḥśṛṅgāradharaḥ śrīmān vīrabībhatsarūpadhṛk ||2||
(120) He's the hero in the battle with disturbing emotions, the unique one,
The slayer of the insolent arrogance of the enemy unawareness";
He's intelligence, bearer of an enamored tone, the one with glory,
Bearer of foms with heroic and disdainful tones.

बाहुदण्डशताक्षे पपदत्रनक्षे पनत्तनीः।

श्रीमच्छतभुजाभोगगगनाभोगनतानीः ॥३॥
bāhudaṇḍaśatākṣepapadanikṣepanarttanaḥ |
śrīmacchatabhujābhogagaganābhoganarttanaḥ ||3||
(121) He’s the one pounding with a hundred clubs in his hands,
76
 He’s the dancer with a pounding-down of his feet;
He’s the one with glory, the user of a hundred (user) hands,
The dancer across (the sectors used in) the expanse of the sky.

एकपादतलाक्रान्तमहीमण्डतले द्थथतीः ।
ब्रह्माण्डत्रशखराक्रान्तपादाङ् गुष्ठनखे द्थथतीः ॥४॥
ekapādatalākrāntamahīmaṇḍatale sthitaḥ |
brahmāṇḍaśikharākrāntapādāṅguṣṭhanakhe sthitaḥ ||4||
(122) He's the one standing on the surface of the mandala of the earth,
Pressing down on the surface with a single foot;
He's the one standing on the nail of his large toe.
Pressing down on the tip of Brahma's (egg-like) world.

एकाथोऽद्यधमाा थाीः परमाथोऽत्रवनश्वरीः ।

नानात्रवज्ञद्प्तरूपात्रश्चत्तत्रवज्ञानसंतत्रतीः ॥५॥
ekārtho'dvayadharmārthaḥ paramārtho'vinaśvaraḥ |
nānāvijñaptirūpārthaścittavijñānasaṁtatiḥ ||5||
(123) He's the singular item the item regarding phenomena that's nondual,
He's the deepest (truth) item, (the imperishable powerful lord.) the one that lacks
what's fearful;
He's the item with a variety of revealing forms,
The one that has a continuity of mind and of partitioning consciousness.

अशेषभावाथारत्रतीः शू न्यतारत्रतरग्रधीीः ।
भवरागाद्यतीतश्च भवियमहारत्रतीः ॥६॥
aśeṣabhāvārtharatiḥ śūnyatāratiragradhīḥ |
bhavarāgādyatītaśca bhavatrayamahāratiḥ ||6||
(124) He's joyful awareness of existent things, without an exception,
He's joyful awareness of voicness, the highest intelligence
The one gone beyond the longing desires, and the likes of compulsive existence,
He's great joyful awareness regarding the three (planes of compulsive existence.

शुद्धीः शुभ्राभ्रधवलीः शरच्चिां शुसुप्रभीः ।

बालाकमण्डलच्छायो महारागनखप्रभीः ॥७॥
śuddhaḥ śubhrābhradhavalaḥ śaraccandrāṁśusuprabhaḥ |
bālārkamaṇḍalacchāyo mahārāganakhaprabhaḥ ||7||
(125) He's the pure white one- a brilliant white cloud.
With beautiful light-beams of the autumn moon,
With an exquisite (face)-the mandala orbofa (youthful) sun.
With light from his nails - a great (passionate) red.

इिनीलाग्रसच्चीरो महानीलकचाग्रधृक् ।
महामत्रणमयू खश्रीबुद्धत्रनवाा णभूषणीः ॥८॥
indranīlāgrasaccīro mahānīlakacāgradhṛk |
mahāmaṇimayūkhaśrīrbuddhanirvāṇabhūṣaṇaḥ ||8||
(126) With sapphire-blue hair knotted on top.
And wearing a great sapphire on top of his locks,
He’s the glorious one with the radiant luster of a magnificent gem,
77
 Having as jewelry emanations of Buddha.

लोकधातु शताकम्पी ऋद्द्धपादमहाक्रमीः।

महािृत्रतधरस्तत्त्वश्चतुीःिृत्रतसमात्रधराट् ॥९॥
lokadhātuśatākampī ṛddhipādamahākramaḥ |
mahāsmṛtidharastattvaścatuḥsmṛtisamādhirāṭ ||9||
(127) He's the shaker of spheres of hundreds of worlds
The one with great force with his extraphysical powerful legs,
He's the holder of the great (state of) mindfulness as well as the facts of reality,
He's the ruler of the absorbed concentrations of the four types of mindfulness
states.

बोध्यङ्गकुसुमामोदस्तथागतगुणोदत्रधीः।
अष्टाङ्गमागानयत्रवत् सम्यक्संबुद्धमागात्रवत् ||१०||
bodhyaṅgakusumāmodastathāgataguṇodadhiḥ |
aṣṭāṅgamārganayavit samyaksaṁbuddhamārgavit ||10||
(128) He's the fragrance of the love-blossoms on the branches leading) to a
purified state,
(The cream atop) the ocean of good qualities of the Thusly Gone Ones;
He's the one knowing the mode of travel with the eightfold pathway minds,
The one knowing the pathway mind of the Perfect, Fully Enlightened.

सवा सत्त्वमहासङ्गो त्रनीःसङ्गो गगनोपमीः ।

सवा सत्त्वमनोजातीः सवा सत्त्वमनोजवीः ॥१||
sarvasattvamahāsaṅgo niḥsaṅgo gaganopamaḥ |
sarvasattvamanojātaḥ sarvasattvamanojavaḥ ||11||
(129) He's the one having great adherence to all limited beings,
But without having adherence, like the sky:
He's the one entering the minds of all limited beings,
Having speed in accord with the minds of all limited beings.

सवा सत्त्वेद्ियाथाज्ञीः सवा सत्त्वमनोहरीः।

पञ्चस्कन्धाथातत्त्वज्ञीः पञ्चस्कन्धत्रवशुद्धधृ क् ॥१२॥
sarvasattvendriyārthajñaḥ sarvasattvamanoharaḥ |
pañcaskandhārthatattvajñaḥ pañcaskandhaviśuddhadhṛk ||12||
(130) He's the one with awareness of the powers and objects of all limited
beings.
The one who captures the hearts of all limited beings;
He's the one with awareness of the items and reality of the five aggregate factors,
The one who holds the full purity of the five aggregate factors.

सवा त्रनयाा णकोत्रटथथीः सवा त्रनयाा णकोत्रवदीः।

सवा त्रनयाा णमागाथथीः सवा त्रनयाा णदे शकीः ॥१३॥
sarvaniryāṇakoṭisthaḥ sarvaniryāṇakovidaḥ |
sarvaniryāṇamārgasthaḥ sarvaniryāṇadeśakaḥ ||13||
(131) He's the one standing at the end of every definite deliverance.
The one who's skilled in that which brings every definite deliverance;
He's the one standing on the path for every definite deliverance,
78
 The one who's indicating every definite deliverance.

द्वादशाङ्गभवोत्खातो द्वादशाकारशु द्धधृक् ।

चतुीःसत्यनयाकारीः अष्टज्ञानावबोधधृक् ॥१४॥
dvādaśāṅgabhavotkhāto dvādaśākāraśuddhadhṛk |
catuḥsatyanayākāraḥ aṣṭajñānāvabodhadhṛk ||14||
(132) He's the one who's uprooted compulsive existence with its twelvefold links,
The holder of their purification having twelvefold aspects;
Having the aspect of the mode of travel of the fourfold truths.
He's the holder of the realization of the eightfold awareness

द्वादशाकारसत्याथाीः षोडशाकारतत्त्वत्रवत् ।
त्रवशत्याकारसं बोत्रधत्रवाबुद्धीः सवा त्रवत्परीः ॥१५॥
dvādaśākārasatyārthaḥ ṣoḍaśākāratattvavit |
viṁśatyākārasaṁbodhirvibuddhaḥ sarvavitparaḥ ||15||
(133) He's the points of truth in twelvefold aspects,
The lonower of reality in sixteen aspects,
The Fully Enlightened through twenty aspects,
The Enlightened Buddha, the superb Inower of all

अमेयबुद्धत्रनमाा णकायकोत्रटत्रवभावकीः ।
सवा क्षणात्रभसमयीः सवा त्रचत्तक्षणाथात्रवत् ॥१६॥
ameyabuddhanirmāṇakāyakoṭivibhāvakaḥ |
sarvakṣaṇābhisamayaḥ sarvacittakṣaṇārthavit ||16||
(134) He's the one making knowable millions
Of enlightening emanation bodies of innumerable Buddhas;
He's the clear realization of everything in a moment.
The knower of the objects of all moments of mind.

नानायाननयोपायजगदथात्रवभावकीः ।
यानत्रितयत्रनययाा त एकयानफले द्थथतीः ॥१७॥
nānāyānanayopāyajagadarthavibhāvakaḥ |
yānatritayaniryāta ekayānaphale sthitaḥ ||17||
(135) He's the soillful means of the modes of travel of the various vehicles of
mind,
The one who makes lanowable the aims of the wandering world;
He’s the one who’s definitely delivered threefold, through the vehicles of mind,
The one who’s established as the fruit of (Ekayana,) the single vehicle of mind.

क्लेशधातु त्रवशु द्धात्मा कमा धातु क्षयङ्करीः।

ओघोदत्रधसमुत्तीणो योगकान्तारत्रनीःसृतीः ॥१८॥
kleśadhātuviśuddhātmā karmadhātukṣayaṅkaraḥ |
oghodadhisamuttīrṇo yogakāntāraniḥsṛtaḥ ||18||
(136) He's the identity-nature totally pure of the spheres of disturbing emotions,
He's the depleter of the spheres of karma
He's the one who has fully crossed over the ocean of currents,
The one who's emerged from the wildemess by means of the yogas.

79
 क्लेशोपक्ले शसं क्लेशसु प्रहीणसवासनीः ।
प्रज्ञोपायमहाकरुणा-अमोघजगदथाकृत् ॥१९॥
kleśopakleśasaṁkleśasuprahīṇasavāsanaḥ |
prajñopāyamahākaruṇā-amoghajagadarthakṛt ||19||
(137) He's the one fully rid of the disturbing emotions, the auxiliary disturbing
emotions,
And the general disturbing emotions, together with all their habits; He's
discriminating awareness and great compassion as skillful means,
The one fulfilling the aims of the wandering world, meaningfully (without fail).

सवा संज्ञापहीणाथो त्रवज्ञानाथो त्रनरोधधृ क् ।

सवा सत्त्वमनोत्रवषयीः सवा सत्त्वमनोगत्रतीः ॥२०॥
sarvasaṁjñāprahīṇārtho vijñānārtho nirodhadhṛk |
sarvasattvamanoviṣayaḥ sarvasattvamanogatiḥ ||20||
(138) He's the one with objects of all conceptual discemment gotten rid of
The one with objects of partitioning consciousness brought to a halt:
He's the cognitive object in reference to the minds of all limited beings,
The one that abides in the minds of all limited beings.

सवा सत्त्वमनोऽन्तीःथथस्तद्च्चत्तसमताङ्गतीः ।
सवा सत्त्वमनोह्लादी सवा सत्त्वमनोरत्रतीः ॥२१॥
sarvasattvamano'ntaḥsthastaccittasamatāṅgataḥ |
sarvasattvamanohlādī sarvasattvamanoratiḥ ||21||
(139) He's the innermost stand of the minds of all limited beings,
The one who's passing as the equality of their minds;
He's the one bringing satisfaction to the minds of all limited beings,
He's the joy of the mind of all limited beings.

त्रसद्धान्तो त्रवभ्रमापेतीः सवा भ्राद्न्तत्रववत्रजातीः।

त्रनीःसंत्रदग्धमत्रतस्यथाीः सवाा थाद्स्त्रगुणात्मकीः ॥२२॥
siddhānto vibhramāpetaḥ sarvabhrāntivivarjitaḥ |
niḥsaṁdigdhamatistryarthaḥ sarvārthastriguṇātmakaḥ ||22||
(140) He's the culminating point of actualization, the one with confusion
departed,
He's the one with every mistake dispelled;
He's intelligence not indecisively wavering the one that is threefold,
The one (fulfilling) everyone's aims, with an identity-nature of three constituents.

पञ्चस्कन्धाथाद्स्त्रकालीः सवा क्षणत्रवभावकीः ।

एकक्षणात्रभसं बुद्धीः सवा बुद्धस्वभावधृ क् ॥२३॥
pañcaskandhārthastrikālaḥ sarvakṣaṇavibhāvakaḥ |
ekakṣaṇābhisaṁbuddhaḥ sarvabuddhasvabhāvadhṛk ||23||
(141) He's the object (in reference to) the five aggregate factors. the one
throughout the three times,
The one that makes things individually knowable in every instant;
He's the one with manifest total enlightenment in an instant,
The bearer of all the Buddhas' self-nature.

80
 अनङ्गकायीः कायाग्र्यीः कायकोत्रटत्रवभावकीः ।
अशेषरूपसन्दशी रत्नकेतु महामत्रणीः ॥२४॥
anaṅgakāyaḥ kāyāgryaḥ kāyakoṭivibhāvakaḥ |
aśeṣarūpasandarśī ratnaketurmahāmaṇiḥ ||24||
(142) He's the one with an enlightening body that's incorporeal, the foremost of
enlightening bodies,
The one that makes lonowable millions of enlightening bodies;
He's the one exhibiting everywhere a variety of forms,
He's the great gem. (Ratnaketu.) the crowning jewel.

(इत्रत समताज्ञानगाथाश्चतुत्रविंशत्रतीः ।।
iti samatājñānagāthāścaturviṁsatih/

कृत्यानुष्ठानज्ञानम्
krtyānuşthānajñānam
Fifteen Verses on the Accomplishing Deep Awareness

सवा संबुद्धबोद्धव्यो बु द्धबोत्रधरनुत्तरीः।

अनक्षरो मन्त्रयोत्रनमहामन्त्रकुलियीः ॥१॥
sarvasaṁbuddhaboddhavyo buddhabodhiranuttaraḥ |
anakṣaro mantrayonirmahāmantrakulatrayaḥ ||1||
(143) He's the one to be realized by all the Fully Enlightened,
He's the purified state of a Buddha, the peerless;
He's the one that isn't a syllable, the one comes forth from hidden mantra's
womb,
The triad of families of great hidden mantra

सवा मन्त्राथाजनको महात्रबन्दु रनक्षरीः।

पञ्चाक्षरो महाशू न्यो त्रबन्दु शून्यीः षडक्षरीः ॥२॥
sarvamantrārthajanako mahābinduranakṣaraḥ |
pañcākṣaro mahāśūnyo binduśūnyaḥ ṣaḍakṣaraḥ ||2||
(144) He's the creator of every significance of hidden mantra,
He's the great creative energy-drop, that which isn't a syllable:
He's the great void, having five syllables,
And the creative-drop void having six syllables.

सवाा कारो त्रनराकारीः षोडशाधत्रधत्रबन्दु धक् ।

अकलीः कलनातीतश्चतुथाध्यानकोत्रटधृ क् ॥३॥
sarvākāro nirākāraḥ ṣoḍaśārdhārdhabindudhṛk |
akalaḥ kalanātītaścaturthadhyānakoṭidhṛk ||3||
(145) He's the possessor of all aspects, that which hasn't an aspect
He's the bearer of the sixteen creative drops, and half of their half.
He's the one without phases, beyond count,
Holder of the peak of the fourth level of mental stability.

81
 सवा ध्यानकलात्रभज्ञीः समात्रधकुलगोित्रवत् ।
समात्रधकायीः कायाग्र्यीः सवा संभोगकायराट् ॥४॥
sarvadhyānakalābhijñaḥ samādhikulagotravit |
samādhikāyaḥ kāyāgryaḥ sarvasaṁbhogakāyarāṭ ||4||
(146) He's the advanced awareness of the phases of all levels of mental stability,
The knower of the families and castes of absorbed concentration;
He's the one with the enlightening body of absorbed concentration, the foremost
of the enlightening bodies.
The ruler of all (Sambhogakaya.) Enlightening Bodies of Full Use.

त्रनमाा णकायीः कायाग्र्यो बु द्धत्रनमत्रणवं शधृ क् ।

दशत्रदद्ग्वश्वत्रनमाा णो यथावज्जगदथा कृत् ॥५॥
nirmāṇakāyaḥ kāyāgryo buddhanirmāṇavaṁśadhṛk |
daśadigviśvanirmāṇo yathāvajjagadarthakṛt ||5||
(147) He's the one with a (Nirmanakaya,) Enlightening Body of Emanations, the
foremost of the enlightening bodies.
Holder of the lineage of Buddha's emanations;
He's the one issuing forth various emanations in the ten directions,
The one fulfilling the aims of the wandering world, whatever they may be.

दे वात्रतदे वो दे वेिीः सुरेिो दानवात्रधपीः।

अमरे िीः सुरगुरुीः प्रमथीः प्रमथेश्वरीः ॥६॥
devātidevo devendraḥ surendro dānavādhipaḥ |
amarendraḥ suraguruḥ pramathaḥ pramatheśvaraḥ ||6||
(148) He's the chief of the deities, the deity over the deities,
The chief of the gods, the overlord of the (devilish) non-gods,
The chief of the immortals, the guru of the gods.
The destroyer, and the powerful lord of the destroyers.

उत्तीणाभवकान्तार एकीःशास्ता जगद् गु रुीः।

प्रख्यातदशत्रदग्लोको धमा दानपत्रतमाहान् ॥७॥
uttīrṇabhavakāntāra ekaḥ śāstā jagadguruḥ |
prakhyātadaśadigloko dharmadānapatirmahān ||7||
(149) He's the one with the wilderness of compulsive existence crossed over,
The unique indicator, the guru for the wandering world;
He's renowned throughout the world's ten directions,
The master of generous giving of the Dharma, the great one.

मैिीसन्नाहसन्नद्धीः करुणावमावत्रमातीः।
प्रज्ञाखड़गो धनुबाा णीः क्ले शाज्ञानरणजहीः ॥८॥
maitrīsannāhasannaddhaḥ karuṇāvarmavarmitaḥ |
prajñākhaḍgo dhanurbāṇaḥ kleśājñānaraṇañjahaḥ ||8||
(150) Armored with the armor of love,
Coated with a coat-of-mail of compassion
Wielder of a sword of discriminating awareness and a bow and arrow,
He's the one who finishes the battle against disturbing emotion and
unawareness

82
 माराररमररत्रजद्वीरश्चतुररभयान्तकृत् ।
सवा मारचमूजेता सम्बुद्धो लोकनायकीः ॥९॥
mārārirmārajidvīraścaturmārabhayāntakṛt |
sarvamāracamūjetā sambuddho lokanāyakaḥ ||9||
(151) He's the heroic one, enemy of the (mara) demonic forces, subduer of the
maras,
The one who brings fear of the four maras to an end;
Defeater of the military forces of all maras,
He's the Fully Enlightened the leader of the world.

वन्द्यीः पूज्योऽत्रभवाद्यश्च माननीयश्च त्रनत्यशीः।

अचानीयतमो मान्यो नमस्यीः परमो गुरुीः ॥१०॥
vandyaḥ pūjyo'bhivādyaśca mānanīyaśca nityaśaḥ |
arcanīyatamo mānyo namasyaḥ paramo guruḥ ||10||
(152) He's the one worthy of offerings, worthy of praise, the one for prostration,
Worthy of being honored) forever in paintings,
Worthy of shows of respect, most worthy of veneration
Worthy for homage, the highest guru

िैलोक्यैकक्रमगत्रतकॊमपयान्तत्रवक्रमीः ।
त्रवद्यीः श्रोत्रियीः पूतीः षडत्रभज्ञीः षडनुिृत्रतीः ॥११॥
trailokyaikakramagatirvyomaparyantavikramaḥ |
traividyaḥ śrotriyaḥ pūtaḥ ṣaḍabhijñaḥ ṣaḍanusmṛtiḥ ||11||
(153) He's the one traversing the world's three planes in a single stride,
The one striding forth endlessly, just like space
He's the one with triple knowledge. (proficiency in the sacred.) clean and pure,
Possessor of the six types of heightened awareness and the six types of close
mindfulness.

बोत्रधसत्त्वो महासत्त्वो लोकातीतो महत्रदाकीः ।

प्रज्ञापारत्रमतात्रनष्ठीः प्रज्ञातत्त्वत्वमागतीः ॥१२॥
bodhisattvo mahāsattvo lokātīto maharddhikaḥ |
prajñāpāramitāniṣṭhaḥ prajñātattvatvamāgataḥ ||12||
(154) He's a bodhisattva, a great-minded (mahasattva),
The one with great extraphysical powers, the one gone beyond the world
(Situated) at the endpoint of far-reaching discriminating awareness
(prajnaparamita),
He's the one who's come to reality through discriminating awareness.

आत्मत्रवत्परत्रवत्सवा ीः सवींयो ह्यापुद्गलीः।

सवोपमामत्रतक्रान्तो ज्ञेयो ज्ञानत्रधपीः परीः ॥१३॥
ātmavitparavitsarvaḥ sarvīyo hyagrapudgalaḥ |
sarvopamāmatikrānto jñeyo jñānadhipaḥ paraḥ ||13||
(155) He's the one with all knowledge of self and knowledge of others,
Helpful to all, the foremost person of all);
He's the one who's gone beyond all comparison,
The superb sovereign of knowing and what's to be known.

83
 धमादानपत्रतीः श्रेष्ठश्चतुमुाद्राथादेशकीः।
पयुापास्यतमो जगतां त्रनयाा णिययात्रयनाम ॥१४॥
dharmadānapatiḥ śreṣṭhaścaturmudrārthadeśakaḥ |
paryupāsyatamo jagatāṁ niryāṇatrayayāyinām ||14||
(156) He's the master of generous giving of Dharma, the most preeminent,
The one who shows the meaning of the fourfold (midra) seals:
He's the one most fitting to be helped and shown respect by the worldly
And by those traversing the three (pathways of) definite deliverance.

परमाथात्रवशुद्धश्रीस्त्रैलोक्यसुभगो महान् ।
सवा सम्पत्करीः श्रीमान् मञ्जुश्रीीः श्रीमतां वरीः ॥१५॥
paramārthaviśuddhaśrīstrailokyasubhago mahān |
sarvasampatkaraḥ śrīmān mañjuśrīḥ śrīmatāṁ varaḥ ||15||
(157) He's the purity and glory of the deepest truth,
The portion of excellence of the world's three planes, the great one;
The one bringing all enrichments, the one having glory,
He's Manjushri, (the lovely and glorious.) supreme among those possessing
glory.

(इत्रत कृत्यानु ष्ठानज्ञानगाथाीः पञ्चदश)

iti krtyānusthānajñānagāthāh pancadasa

पञ्च र्ाग स्तुत िः

pancatathāgatastutih
Five Verses on the Deep Awareness of the Five Thusly Gone Ones

नमस्ते वरद वज्राय भूतकोटे नमोऽस्तु ते।

नमस्ते शून्यतागभा बुद्धबोधे नमोऽस्तु ते ॥१॥
namaste varada vajrāgrya bhūtakoṭe namo'stu te |
namaste śūnyatāgarbha buddhabodhe namo'stu te ||1||
(158) Homage to you, granter of the best (boon), the foremost vajra;
Homage to you, the endpoint of what's perfectly so;
Homage to you, the womb of voidness;
Homage to you, the Buddhas purified state.

बुद्धराग नमस्तेऽस्तु बुद्धकाम नमो नमीः ।

बुद्धप्रीत नमस्तुभ्यं बु द्धमोद नमो नमीः ॥२॥
buddharāga namaste'stu buddhakāma namo namaḥ |
buddhaprīte namastubhyaṁ buddhamoda namo namaḥ ||2||
(159) Homage to you, the Buddhas attachment;
Homage to you, the Buddha's desire;
Homage to you, the Buddhas enjoyment:
Homage to you, the Buddhas play.

बुद्धद्ित नमस्तुभ्यं बुद्धहास नमो नमीः ।

बुद्धवाच नमस्तुभ्यं बुद्धभाव नमो नमीः ॥३॥
buddhasmita namastubhyaṁ buddhahāsa namo namaḥ |
84
 buddhavāca namastubhyaṁ buddhabhāva namo namaḥ ||3||
(160) Homage to you, the Buddhas smile;
Homage to you, the Buddhas' (shining) laugh;
Homage to you, the Buddha's speech;
Homage to you, the Buddha's (state of) mind.

अभवोभव नमस्तुभ्यं नमस्ते बुद्धसंभव ।

गगनोद्रव नमस्तुभ्यं नमस्ते ज्ञानसम्भव ॥४॥
abhavodbhava namastubhyaṁ namaste buddhasaṁbhava |
gaganodbhava namastubhyaṁ namaste jñānasambhava ||4||
(161) Homage to you, rising from non-true existence;
Homage to you, arising from the Buddhas;
Homage to you, rising from space;
Homage to you, arising from deep awareness.

मायाजाल नमस्तुभ्यं नमस्ते बुद्धनाटक ।

नमस्ते सवा सवत भ्यो ज्ञानकाय नमोऽस्तु ते ॥५॥
māyājāla namastubhyaṁ namaste buddhanāṭaka |
namaste sarvasarvebhyo jñānakāya namo'stu te ||5||
(162) Homage to you, illusion's net;
Homage to you, the Buddhas' dancer,
Homage to you, everything for everyone;
Homage to you, enlightening body of deep awareness.

(इत्रत पञ्चतथागतस्तु त्रतज्ञानगाथाीः पञ्च )

iti pañcatathāgatastutijñānagathah pañca/

मन्त्रतिन्यासिः
mantravinyāsaḥ
The Mantras
ॐ सवा धमाा भावस्वभावत्रवशुद्धवज्र अ आ अं अीः प्रकृत्रतपररशु द्धाीः सवा धमाा ीः यदु त
सवा तथागतज्ञानकायस्य मञ्जश्रीपररशुद्द्धतामुपादायेत्रत । अ आीः सवा तथागतहृदय हर हर
ॐ हं ह्ीं भगवन् ज्ञानमूत्रतावागीश्वरमहावाच सवा धमा गगनामलसु पररशुद्धधमाधातुज्ञानगभा आीः ॥

OM sarvadharmābhāvasvabhāvaviśuddhavajra a ā aṁ aḥ
prakṛtipariśuddhāḥ sarvadharmāḥ yaduta sarvatathāgatajnānakāyasya
manjuśrīpariśuddhitāmupādāyeti | a āḥ
sarvatathāgatahṛdaya hara hara
OM hūṁ hrīṁ bhagavan
jnānamūrtivāgīśvaramahāvāca
sarvadharmagaganāmalasupariśuddhadharmadhātujnānagarbha
āḥ ||

oṁ sarva dharma abhāva svābhāva viśuddha Vajra a ā aṁ aḥ

Om- the total purity of all existents.
By self-nature, non-truly existent,
Through the vajra eye-a a am a:

85
 prakṛīti pariśuddhaḥ sarva dharmā yad uta sarva tathāgata
jñānakāya mañjuśrī pariśuddhītam upādāyeti
That which is the completely pure nature
Of all existents takes the form, indeed,
Of the completely purified Manjushri,
The enlightening body of deep awareness of all Thusly Gone

aṁ aḥ, sarva tathāgata hṛīdaya hara hara

oṁ hūṁ hrīḥ bhagavān jñānamūrti vāgiśvara
mahāvāca sarva dharmā gaganāmala supariśuddha
dharmādhātu jñānagarbhā āḥ
A a: - the heart of all the Thusly Gone,
Take out, take out - om hum hri:
Vanquishing master surpassing all, embodied deep awareness,
Powerful lord of speech, the great one who ripens,
The complete total purity of all the existents, stainless like space,
Womb of deep awareness of the sphere of reality - a:

इत्रत मन्त्रत्रवन्यासीः।
iti mantravinyāsaḥ |

उपसंहारिः
upasamhāraḥ
Five Verses as an Epilogue

अथ वज्रधरीः श्रीमान् हृष्टतुष्टीः कृताञ्जत्रलीः ।

प्रणम्य नाथा संबुद्धं भगवन्तं तथागतम् ॥१||
atha vajradharaḥ śrīmān hṛṣṭatuṣṭaḥ kṛtāñjaliḥ |
praṇamya nāthaṁ saṁbuddhaṁ bhagavantaṁ tathāgatam ||1||
(163) Then the glorious Holder of the Vajra,
Joyful and delighted, with palms pressed together,
Bowing to the Guardian, the Vanquishing Master Surpassing All,
The Thusly Gone One, the Fully Enlightened,

अन्यैश्च बहुत्रभ थैगुाह्येिवज्रपात्रणत्रभीः ।

स साद्धिं क्रोधराजानैीः प्रोवाचोच्चैररदं वचीः ॥२॥
anyaiśca bahubhirnāthairguhyendrairvajrapāṇibhiḥ |
sa sārddhaṁ krodharājānaiḥ provācoccairidaṁ vacaḥ ||2||
(164) Together with the other guardians of many (varied) sorts,
Lords of the hidden Vajrapanis.
Kings of the furious,
Loudly proclaimed these words of praise,

अनुमोदामहे नाथ साधु साधुसुभात्रषतम् ।

कृतोऽिाकं महानथाीः सम्यक्संबोत्रधप्रापकीः ॥३॥
anumodāmahe nātha sādhu sādhu subhāṣitam |
kṛto'smākaṁ mahānarthaḥ samyaksaṁbodhiprāpakaḥ ||3||
(165) "We rejoice, O Guardian,
86
 Excellent, excellent, well said.
For us, the great (guardian) aim has (now) been fulfilled,
The attainment of a perfect, full enlightenment state:

जगतश्चाप्यनाथस्य त्रवमुद्क्तफलकाइत्रक्षणीः ।
श्रेयोमागो त्रवशुद्धोऽयं मायाजालनयोत्रदतीः ॥४॥
jagataścāpyanāthasya vimuktiphalakāṅkṣiṇaḥ |
śreyomārgo viśuddho'yaṁ māyājālanayoditaḥ ||4||
(166) And for the wandering world also. lacking a guardian,
Wishing for the fruit of complete liberation,
This excellent and pure pathway mind has been shown,
The mode of travel of Illusion's Net.

गम्भीरोदारवै पुल्यो महाथो जगदथाकृत् ।

बुद्धानां त्रवषयो ह्येष सम्यक्संबुद्धभात्रषतीः ॥५॥
gambhīrodāravaipulyo mahārtho jagadarthakṛt |
buddhānāṁ viṣayo hyeṣa samyaksaṁbuddhabhāṣitaḥ ||5||
(167) This cognitive object indeed of the Buddhas,
Having a profound and extensive broad scope,
The great aim, fulfilling the aims of the wandering world, Has been expounded
by the Perfect.
Fully Enlightened One."

इत्रत उपसंहारगाथाीः पञ्च ।

iti upasaṁhāragathāh pañca/

आयामायाजालषोडशसात्रलकान्महायोगतन्त्रान्तीःपात्रतसमात्रधजालपटलाद् भगवता श्रीशाक्यमुत्रनना

भात्रषता भगवतो मञ्जुश्रीज्ञानसत्त्वस्याद्वयपरमाथाा नामसंगीत्रतीः पररसमाता।
āryamāyājālaṣoḍaśasāhasrikānmahāyogatantrāntaḥ-
pātisamādhijālapaṭalād bhagavatā śrīśākyamuninā
bhāṣitā bhagavato manjuśrījnānasattvasyādvayaparamārthā
nāmasaṁgītiḥ parisamāptā |
A Concert of the Deepest Truth Names of the Vanquishing Master Surpassing All
the Deep Awareness Being Manjushri, expounded by the Vanquishing Master,
the Thusly Gone One, Shakyamuni, is hereby completed.

ये धमाा हे तुप्रभवा हे तुं तेषां तथागतो ह्यवदत् । तेषां च यो त्रनरोध एवं वात्रद महाश्रमणीः ॥
ye dharmā hetuprabhavā hetuṁ teṣāṁ tathāgato hyavadat |
teṣāṁ ca yo nirodha evaṁ vādi mahāśramaṇaḥ ||

- Sanskrit text and Roman transliteration provided by Byoma Kusuma sangha in Nepal
- English translated by Alexander Berzin

87
 Manjushri Namasamgiti Study Guide
With Reference to the Vimalaprabha
Edited and Tabulated by Phillip Lecso

Therefore, those who do not know the Paramadibuddha do not know the
Namasamgiti. Those who do not know the Namasamgiti do not know the
Jñana Body of Vajradhara.
Taking this quote from the Vimalaprabha seriously, I decided to study the Namasamgiti in
depth. Using the materials available to me in the English language, I put this study guide
together. I used Ronald Davidson’s translation as the basis for the text. I made a few
changes such as changing coronal dome to ushnisha and leaving gnosis untranslated as
jñana. Where Davidson’s translation differed in meaning from Alex Wayman’s
translation, I have included Wayman’s translation. The commentary is mostly from
Wayman’s text and selections from the notes of Davidson. Most of the information in the
introduction is gleaned from the article by Anthony Tribe.
I hope I did not introduce too many errors. May the merit of this project go towards
preserving the lineage of the Kalachakra and to the long life and good health of His
Holiness, the XIVth Dalai Lama as well as the other holders and propagators of the
Kalachakra lineage.

The Namasamgiti
The Bhagavan made the Namasamgiti authoritative and since it frees all sentient beings
from doubt, he rightly taught Vajrapani, the definitive meaning of all the mantra systems
of the Mantrayana from the Namasamgiti.
Therefore, those who do not know the Paramadibuddha do not know the Namasamgiti.
Those who do not know the Namasamgiti do not know the Jñana Body of Vajradhara.
Those who do not know the Jñana Body of Vajradhara do not know the Mantrayana.
Those who do not know the Mantrayana are all samsaric – they are separate from the
path of Bhagavan Vajradhara. Thus, noble gurus should teach the Paramadibuddha and
noble disciple who strive for liberation should listen to it. (Vimalaprabha, Chapter One, Pg.
411-412)

“It [the Kalachakra] is embraced by the Namasamgiti that makes evident the
Jñana Body of Vajradhara” because it is the discourse in the Adibuddha. Here,
just as past, present and future Tathagatas spoke, are speaking and will speak
the Namasamgiti, just so is the Adibuddha. The word ‘adi’ (unborn, unceased)
means without beginning or termination. Since beginningless time, beginningless
Buddhas have taught it, are teaching it and will teach it: it is not taught merely by
Tathagata Dipamkara and Shakyamuni. (Ibid. Pg. 276-277)
…Thus, (the Adibuddha) is embraced by the Namasamgiti that makes evident the
Jñana Body of Vajradhara. (Ibid. Pg. 278)

Introduction
The Namasamgiti is said to come from the great Māyājāla, a
Mahayogatantra of sixteen thousand lines, which is not extant. It is said to
88
come from the “Samadhi Chapter” of that text. The text was probably written
between the seven and eighth centuries CE.
One reason for its enduring influence may lie in the fact that the
Namasamgiti does not explicitly promote any one philosophical position,
whether Madhyamika, Yogacara or Tathagatagarbha. Thus the series of
descriptions of the qualities, attributes and embodiments of the enlightened
state of which the verses are composed are amenable to a wide range of
interpretation, as well as being eminently suitable for liturgical and
devotional use. The tantric content of the Namasamgiti most obviously
belongs to the phase of Buddhist Tantra known as Yogatantra, where
Mahavairocana is envisaged as the central embodiment of enlightenment.
However, there is no systematic development of this tantric material and as
a result the Namasamgiti could be placed within different tantric contexts
without too much strain.

Commentators

Among the earliest commentators on the Namasamgiti from the

Yogatantra perspective are Manjusrimitra, Vilāsavajra and Vimalamitra who
wrote in the middle to late eighth century. Later commentators of the
Yogatantra perspective were Candrabhadrakīrti, Manjusrikīrti (early tenth
century) and Smrtijñānakīrti (or Smrti, early eleventh century)
Whereas the early commentators interpreted the Namasamgiti as a
Yogatantra, later writers tended to link it either to the Kalachakratantra or to
Anuttaratantra in general. Kalachakrapada, the traditional founder of the
Indian Kalachakra cycle, commented on the anuśamsa (the prose section of
the text). Naropa, the latter’s pupil and the teacher of Marpa, related the
Namasamgiti to the Kalachakra system in his commentary on the
consecration chapter of the Kalachakratantra, the Sekoddesatika. Another
important commentator from the Kalachakra tradition was Raviśrījñāna
(called Sūryaśrījñāna by Wayman) who wrote the Amrtakanikā on which
Buton, the Tibetan commentator, draws on heavily for his explanations of the
text. Other commentators who give a general Anuttaratantra presentation are
Narendrakīrti, Dombīheruka, Anupamaraksita, Candragomin and the Tibetan
Padma Karpo. Advayavajra (late tenth to early eleventh century) wrote the
Kudrstinighātanam, which presented the Namasamgiti from a Yoginitantra
perspective.

Homage to Mañjusri who is a True Prince [Mañjuśrīkumārabhūta].

Sixteen verses on requesting instruction.

1. Now the glorious Vajradhara, superb in taming those difficult to
tame, being victorious over the triple world, a hero, an esoteric
ruler, a lord with his weapon.

Vajradhara here is a peaceful form of Vajrapani not the later Adibuddha

of Highest Yoga Tantra. Vilāsavajra comments that the interlocutor is
called Vajrapani with reference to initiation but is called Vajradhara
with reference to jñana.
89
 Narendrakīrti comments “those difficult to train” (vineya, the tantric
candidate) are of two kinds, those to be tamed by stilling and those to
be tamed by being made to experience pain and here it is a case of the
later.
The “triple world” consists of the underworld, the surface of the earth
and the world far above the earth. Vimalamitra comments “Having
tamed the Lord of the Underworld, Mahādeva, the Lord of the surface of
the earth, Vishnu and the Lord of the world far above the earth,
Brahmā, who are the deities of the outsiders’ body, speech and mind,
[Vajradhara] is said to be victorious over the triple world.
Narendrakirti comments that he is “an esoteric ruler” because
Vajradhara possesses the exclusive knowledge. He also comments that
Vajradhara is “a lord with his weapon” [Wayman has adamantine lord]
as he has the character of right knowledge of all the Tathagatas and lord
because he wields power over all dharmas.

[Note: The Tattvasamgraha, a fundamental Yogatantra class text,

has four divisions called the Diamond Realm, Victory over the
Three Worlds, Training Living Beings and Achieving the Objective
and that all these names are implicated in the words of the first
gatha.]

2. His eyes as opened white lotuses and a face like a pale red lotus
in bloom, in his hands waving now and again the best of vajras.

Candrabhadrakīrti comments that “eyes as opened white lotuses” or

eye-mudra shows the Amitabha nature.
“Face like a lotus in bloom” or face-mudra shows the Amoghasiddhi
nature.
“Hands waving the vajra” shows the Vairochana nature.
The “hero” of gatha one shows the Akshobhya nature and “esoteric
ruler” of gatha one shows the nature of Ratnasambhava by holding the
marks of initiation.

3. With endless Vajrapanis showing billows of angry brows, heroes

in taming those difficult to tame, their forms heroic (vīra) and
fearsome (bībhasta).

Wayman has (retinue) lords for ‘endless Vajrapanis’ and according to

Smrti citing the Vajrapānyabhiseka Tantra, Vajrapani’s retinue
amounts to five hundred and each of the five hundred has its own large
retinue. Narendrakīrti comments on “forms heroic and fearsome” as
showing they have bare fangs, compressed furrowed brows, round eyes,
ornament of the charnel grounds and so forth.

4. Their hands waving the flashing-tipped vajras, excellent agents

for the sake of the world by their great compassion and insight
(prajñā) and means.

Narendrakīrti cites the Vajraśekhara Tantra that they carry in their

hands bejeweled vajras, wheels, swords and so forth.

90
5. By disposition (āśaya) happy and joyful, delighted but with forms of
wrath and hostility, protectors in doing the duty of Buddhas,
altogether they stood bent down in homage.

“By disposition happy and joyful, delighted” Wayman has ‘with

thrilled and satisfied expectations and with sympathetic joy.’
Narendrakirti comments on “thrilled expectations” as compassion,
‘satisfied expectations’ with insight and ‘sympathetic joy’ as engaging
the aims of living beings. “Forms of wrath and hostility” is
commented on by Manjusrimitra as “Having seen vicious beings, they
perform their activity with a body of wrathful form. They are however,
not such by their proper nature, since that proper nature is possessed
of great compassion.”
“Duty of Buddhas” [Wayman has deeds of the Buddhas] according to
Smrti are the deeds of Sambhogakaya and of the Nirmanakaya.

6. Bowing to the Protector (nātha), the completely awakened

(Sambuddha), the blessed one (Bhagavat), the Tathagata, [Vajradhara]
stood in front, his hands folded in homage and spoke these words:

“Blessed one” Smrti comments as he has destroyed (bhaga) the four

Maras and also has perfect merits.
“Tathagata” Smrti comments this means one who has well engaged in
‘going,’ ‘comprehension’ and ‘speech,’ to wit: going successively higher
in stages (bhumi) and path is the perfection of ‘going’ and is the
perfection of ‘elimination.’ Knowing all the knowables of phenomena and
noumenon is the perfection of ‘comprehension.’ Besides teaching to
others the goal that was comprehended (i.e. engaging in ‘speech’) is the
perfection of others’ aim.

7. For my sake, my benefit, O Pervading Lord, through compassion

towards me, may I be an obtainer of the realization process of
Illusion’s Net (māyā-jālābhisambodhi).

“Net of Illusion” Smrti comments that there are three kinds of ‘net of
illusion’ – causal, path and fruitional. 1) The causal kind is an illusion of
diverse appearances for what is actual non-two knowledge. It is the
hindrance by adventitious dirt. The net amounts to bonds and lacks
sides (paksa).
2) The path kind is an illusion not free from some side (paksa). The net
is a circle of fifty-three views. (However, ‘Brahma’s Net,’ according to the
Buddhist scripture the Brahmajala, has sixty-two subjects.)
3) The fruitional kind is an illusion not free from the mere appearance of
the five Bodies, the five Wisdoms, the five Buddhas and so on.

8. For the sake of all living beings sunk in unknowing (ajñanā),

their minds confused in defilement, that they may obtain the
highest fruit.
Smrti comments on “minds confused in defilement” as the six
basic kleshas which according to the Abhidharmakosa are lust
(raga), hostility (pratigha), pride (māna), ignorance (avidyā), false
views (drsti) and doubt (vimati). They disturb the mind that is
innate, not artificial.
91
9. May the completely awakened, the blessed one, the teacher, the
guide of the world, knowing the reality of the great pledge
(mahāsamaya), highest in knowing the faculties and dispositions,
may he reveal.

“Pledge” according to Smrti is the bodhicittavajra (diamond of the

mind of enlightenment).
“Knows reality” according to Smrti is knowing the diamond of voidness
(śūnyatāvajra) or knows the diverse true natures (dharmata) in diverse
dharma-holders (dharmin).
“Faculty” of candidates whether superior, middling or inferior.

10. Manjusri, the jñana being (jñānasattva), who is self-produced,

embodied jñana, the blessed one’s jñana body, vocal lord, the
great ushnisha (mahosnīsa).

“Manjusri” according to Smrti is smooth (mañju) because of being free

from the hard, rough afflictions of defilement; glory (śrī) because of the
arising of all excellent merits.
There are three kinds of Manjusri:
1) Manjusri of the self-existent cause, attended with all bonds;
2) Manjusri of the cultivated path, not free from some side (paksa);
3) Manjusri of the final result, free from extremes.
According to the «sravaka-theory-systems» - Manjusri is a youth, aged
eight or sixteen, in the family of Aryas;
According to the general Mahayana - he is a bodhisattva of the tenth
stage; According to the special theory of this Mahayana tradition - he
has represented Buddhahood for uncountable ages.
“Jñana being” according to Smrti in the absolute sense is the heart
(citta) of all the Tathagatas that is the unborn jñana; in the conventional
sense, the knowledge beings that are the masters in the seven mandala
and have means of ARAPACANA and so forth.
According to Manjusrimitra “By the jñanasattva is meant the entity
whose proper nature is that of jñana” and “Differentiating between the
two, jñanakaya and jñanasattva, is done with reference to the
distinction of the aspects of body or mind.”
“Self-produced” according to Smrti in the Dharmadhatu, free from all
defiled dharmas of samsara, as only a Buddha can be.
“Embodied jñana” according to Smrti which functions for the aim of
others. “Great ushnisha” according to Smrti is the ushnisha of the
Tathagata, because it is Ratnasambhava, head ornament of the five
(Progenitor) families.

Tribe argues that “Manjusri, the jñana being” should be

translated as the single term Manjusrijñanasattva or
Jñanabeing-Manjusri. He quotes the following from Vilāsvajra’s
Namamantrarthavalokini or An Explanation of the Meaning of the
Name-Mantras:
He [Manjusri] is called a ‘Jñana-Being’ since he dwells in the heart of
all Tathagatas. The Jñana-Being Manjusri is not the bodhisattva who
is the master of the Ten Stages. Rather, he is Non-Dual Awareness
92
 (advayajñāna), the Perfection of Wisdom itself. For this very reason
Dignaga says, “The Tathagata is the Perfection of Wisdom, that is to
say, Non- Dual Awareness.

11. This excellent litany of names with depth of meaning and lofty
meaning, with great meaning, unequalled and blessed,
wholesome (kalyānī) in beginning, middle and end.

“Depth of meaning” [Wayman: profound meaning] Smrti comments it

is profound by voidness or by being incomparable; and which is good in
the beginning and so forth.
“Lofty meaning” [Wayman: broad meaning] Smrti comments is by way
of the seven mandala in a samvrti sense and which causes the stilling of
defilement.
“Wholesome” Smrti comments is good in the beginning, is enthusiastic
with hearing; good in the middle, is happy with contemplation; good in
the end, has obtained the cathartic (praśrabdhi) with meditation.

The Namasamgiti is virtuous in the beginning, middle and end. It

clearly teaches the innate jñana. It clearly teaches the nondual jñana
(Commentary by Buston)

12. That which was spoken by previous Buddhas, will be spoken by

the future ones and that which the completely awakened in the
present recite again and again,

“Spoken” is commented on by Smrti as being told by former Buddhas

like Dipamkara; will be told by future Buddhas like Maitreya; and told
repeatedly by present Buddhas, i.e., Shakyamuni and by the
Buddhas of Suhhāvati and Padmāvati.
“Present” refers to comprehension [of the Namasamgiti] literally by
means of current meditation, understanding and so forth. Alternately
it refers to those who heard it and reflected on it before
comprehending it by means of the echo-nature.
“Will be spoken” means will be comprehended.

13. Extolled in the Māyājālamahātantra by unlimited delighted

Mahavajradharas, bearers of mantras.

“Māyājālamahātantra” Narendrakīrti refers to the “Giti” chapter of the

Māyājāla.
“Extolled” [Newman: rightly sung] means realized by themselves.
“The Māyājālamahātantra has the characteristic of being completely
enlightened by means of the net of illusion.
And since it is also great, it is “mahā”, for example, the jñana of great
bliss.
It is a “tantra” because it exists in a continuum or because it is to be
generated.
“Vajra” (of Vajradhara) is the proper nature of the Jñana Body.
[The Vajradharas] are “unlimited” because they are not within the range
of thought.
93
 They are “delighted”, for example, their nature is innate joy.
“Mantra” is the bliss that consists of the five jñanas.

14. Until deliverance I will preserve it with steadfast intention,

since I am, O Protector, the esoteric bearer for all the completely
awakened.

“Deliverance” (niryāna) is commented on the Vilāsavajra as “By

niryāna we mean here nirvana.”
“Bearer” is commented on by Candrabhadrakīrti as retaining because
he seeks to explain it to all sentient beings. Vimalamitra comments,
“There is acceptance [of the duty] with the words, ‘For the duration
that I do not attain certain enlightenment, I will preserve it in thought
devoid of doubt or forgetfulness.’”
“I am …the esoteric bearer” In most Vajrayana traditions, Vajrapani
fulfills the function of the collector (sdud pa po) of the tantras
(vidyāddharapitaka) for all the Buddhas of the three times and is often
found as the interlocutor.

15. For the destruction of their every defilement and elimination of

all their unknowing, I will reveal this to beings, each according to
his own disposition.”

“Disposition” [Wayman: particular aspiration] Candrabhadrakīrti

comments that to some this is the Paramitayana and to others the
Outer, Inner or Secret Vehicles.

16. Having beseeched the Tathagata thus for instruction, Vajrapani,

the esoteric leader, his body bent, his hands folded in homage,
stood in the fore [of the assembly].

“Body bent…. stood in the fore” Candrabhadrakīrti states this

shows that he will get a response.

Six verses in reply.

17. Then Shakyamuni, the blessed one, the completely awakened,

the best of men, having thrust from his mouth his beautiful, long,
wide tongue,

“Long, wide tongue” is commented on by Candrabhadrakīrti as

filling the three worlds of Desire, Form and the Formless.

18. He displayed a smile cleansing the three evil states [of existence]
throughout the worlds, illuminating the triple world and chastening
the enemies, the four Maras;

Wayman has ‘illumination of the three realms that tames.’

“The four Maras” are the Mara of the skandhas (skandhamāra), the
94
 Mara of the defilements (kleśamāra), the Mara of death (mrtyumāra)
and the Mara of Devaputra (devaputramāra).

19. Flooding the triple world with this divine, sweet praise, he
replied to Vajrapani, the esoteric leader (Guhyendra) of great
power (mahābala).

Wayman has ‘sweet, Brahma sounds,’ which refer to the sixty types
of elegance possessed by the Buddha’s speech.

20. Well done, O glorious Vajradhara; it is proper for you, Vajrapani,

that, prompted by great compassion for the world’s benefit.

21. You are eager to hear from me the litany of names of the jñana
body of Manjusri, having great meaning, purifying and
clarifying transgression.

“Litany of names” [Wayman: name rehearsal] Narendrakīrti comments

will be taught by way of sacredness (or solemnity) of the names.
“Having great meaning” [Wayman: of great purpose] Narendrakīrti
comments that this teaches the jñana body by way of the sacredness of
the names.
“Purifying and clarifying transgression” Smrti comments that it
purifies the obscuration of defilement by the broad way of
contemplating the mandala of the gods and eliminates the obscuration
of the knowable (jñeya) by the profound.

22. That is well done and I will teach it to you, O esoteric ruler
(Guhyakādhipa). Listen with your mind single-pointed, O blessed
one; that is well done”.

“You” commented on by Narendrakīrti as the compiler.

Two verses of reflecting on the six families

23. Then Shakyamuni, the blessed one, reflected on the three

families, the entire great mantra family, the mantra-
vidyādhara family.

24. The worldly and superworldly family, the grand world

illuminating family, the foremost family, the Mahamudra
and the great family, the exalted ushnisha.

Wayman: Now Shakyamuni, the Bhagavat, surveyed the entire great family of
Mantra:
1) the family that retains the mantra and vidya, 2) the triple
family, 3) the mundane and the supramundane family, 4) the
great family that illuminates the world, 5) the great Mahamudra
family and 6) the great family of the mahaushnisha.

95
 Manjusrimitra comments: The great mantra family is the family of
the tantras such as Mahāmāya and so forth since it has become the
point of origin for all the ritual activity (kriyā), formal practice (caryā)
and ritual arrangements (kalpa).
By entire (sakala) is meant without exception.
By the mantra-vidyādhara family is meant the family wherein
[bearers of the two methods of wisdom and compassion] reside
together.
The three families mean the Tathagata, the Vajra and the Padma
Families. The worldly family is the family of sentient beings such as
ordinary spiritual friends and so forth while the superworldly
family is the family of Hearers (śrāvakas), Solitary Realizers and
Bodhisattvas… The Mahamudra family is the family of the goddess
(devīkula) …
The great family of the ushnisha is the family of the unisyllabic
ushnisha and so forth. To each of these families there are various
divisions of having good fortune or not and of becoming a fit vessel
or not.

Candrabhadrakīrti comments as follows: The entire great family of

Mantra means all six, Namely:
1) the family that retains the mantra vidya is the Vajrasattva
family, 2) the triple Family is the Vairochana family (Body, Speech
and Mind), 3) the mundane and the supramundane family is the
Amitabha family,
4) the great family that illuminates the world is the Akshobhya
family,
5) the great Mahamudra family is the Amoghasiddhi family and
6) the great family of the mahaushnisha is the Ratnasambhava
family.
Smrti following Līlavajra names the families as:
1) Karma Family, 2) Tathagata Family, 3) Padma Family, 4) Vajra
Family, 5) Bodhicittavajra Family and 6) Ratna Family (These agree
with Candrabhadrakīrti).

Three verses on the steps in the realization process of the Illusion’s

Net.

25. [Shakyamuni] pronounced this mystic verse, having six

mantrarājas and possessing unarisen characteristics, being non-
dual in arising and joined with the vocal lord:

“Six mantrarājas” are Vajratīksna, Duhkhaccheda,

Prajñājñānamūrti, Jñānakāya, Vāgīśvara and Arapacana and
Candrabhadrakīrti comments that these jñanasattvas are the six
Adibuddhas.

26. A Ā I Ī U Ū E AI O AU AM AH: stand in the heart. I am Buddha, the

embodied jñana of the Buddhas occurring in the three times.

“A … AH”: The twelve vowels which Smrti defends the theory of Acarya
Līlavajra that the twelve stand for the twelve bhumi, ten of the
96
 bodhisattvas and two that are the Buddha and Complete Buddha
stages. For this purpose the bodhisattva’s Adhimukticaryā is counted
as the first stage; then comes the standard ten bhumis, Pramuditā to
Dharmameghā with a stage called Samantaprabhā as the twelfth. He
also gives a number of synonyms of the twelfth stage, all having the
term ‘light’ (prabhā) as the last member of the compound.
“Stand in the heart” Smrti comments that the six jñanasattvas are
each stationed in the heart of their respective family progenitor.
27. OM Homage to you, Vajratīksna (Diamond Sharp),
Duhkhaccheda (Cutting Off Suffering), Prajñājñānamūrti
(Embodiment of Wisdom), Jñānakāya (Jñāna Body), Vāgīśvara
(Lord of Speech) and Arapacana (Five-syllable Manjusri).

“Homage to you” Smrti identifies Vajratīksna as of the Padma

Family in the heart of Amitabha, Duhkhaccheda as of the Vajra
Family in the heart of Akshobhya, Prajñājñānamūrti as of the
Tathagata Family, Jñānakāya belongs to the Karma Family, Vāgīśvara
belongs to the Ratna Family and Arapacana belongs to the
Bodhicittavajra Family.

Fourteen verses on the Vajradhatu Mahamandala.

28. And in this way the blessed one, the Buddha, the completely
awakened, born from the syllable A, is the syllable A, the foremost
of all phonemes, of great meaning, the supreme syllable.

“And in this way” all those in higher stages and in the Buddha stage
can be said to have been “born from the syllable A” where A is the
first of the twelve stages. Smrti comments that A is the inner life of all
the vowels and consonants.
“Of great meaning” [Wayman: of great purpose] Smrti comments that
A understood in a lesser way, one is a sravaka; in a middling way, one
is a bodhisattva; in a great way, one is a Buddha.

{The innate yogi is “in this way”, that is, from mahamudra, the
nondual nature, [becomes] “Bhagavan Buddha”. Because it is
governed by great bliss, “the completely awakened”, natural clear
light, the emptiness of all aspects, the perfection of wisdom, the
Fourth, is “born from the syllable A”. Since it is entirely of equal
taste and indestructible, “the syllable A is the foremost of all
letters”.
Since it gives the good qualities of the Buddha, it is “of great
meaning” [Newman: the great aim].
Since it [that is, the supreme unchanging (paramāksara)] is without
production and destruction, it is “the supreme syllable”.

29. Aspirated, unoriginated, without uttering a sound, he is the

foremost cause of all expression, shining forth within all
speech.

97
Wayman: The great inhalation is not a production, free from
utterance by speech, chief cause of all speech, the
clarification of all words.

“The great inhalation is not a production” Narendrakīrti

comments it he is not a production because he occurs without
dependence on causes and conditions.

Since the ten mandalas of the right and left [channels] have gone
into the central channel, “the great inhalation is not a
production” [Newman: the great prana is unborn] because it is
non- objectifying. Due to the nature of vajra recitation, it is “free
from utterance by speech”. Thus, since it is the clear light of
“all words”, it “shines forth” them.

30. His great desire is an extended festival, securing the happiness of

all beings; his great anger is an exalted festival, being the great
enemy of all defilement.

“Great desire” (mahārāga) [Wayman: great love] “Extended

festival” (mahā-āmaha) [Wayman: great offering]
Davidson comments that the Tibetans translate “maha” here as the
equivalent of offering (pūjā) but the Sanskrit connotes a festival or
gathering. He states: “The sense in any case is clear that the
utilization of the poisons by the skillful yogin is a sure path to
liberation”.

31. His great delusion is an exalted festival, subduing the delusion in

those with dull wit; his great wrath is an exalted festival, the
great enemy of great wrath.

“Great wrath” [Wayman: great fury]

32. His great avarice is an exalted festival, subduing all avarice; his
great desire is the great delight, grand happiness and great
pleasure.

[Wayman] Great offering, great clinging, driving away all clinging.

Great desire, great pleasure, great delight, great joy.

33. Of great form and great body, with great color and grand
physique, with exalted name he is very noble, having a grand,
expansive mandala.

34. Bearing the great sword of insight, with the great hook for
defilements, he is foremost, greatly famous, very renowned, with
great light and exalted splendor.

35. Bearing the grand illusion, he is wise, accomplishing the object [of
beings in] the grand illusion. Delighted with the pleasure of the

98
 grand illusion, he is a conjuror of grand illusions.

“Accomplishing the object the grand illusion” Both Manjusrimitra

and Vimalamitra comment that this is a bodhisattva's continued
rebirth into phenomenal reality to work for the benefit of beings.

Since it is without lust and non-lust, “the grand illusion” is the

nature of great attachment.
Since the ineffable jñanamudra is held to be the essence of that, he is
“bearing” it.
By knowing the unflowing bliss inside the nave of the gem, “he is
wise”. Obtaining the supreme unchanging (bliss/jñana) that is the
cessation of the twenty-one thousand, six hundred winds, he obtained
two [bodhisattva] stages in each of the six chakras of the channels.
Then returning again from the tip of the gem, he dwelt in the nave of
the ushnisha chakra. In that way, “delighted with the pleasure of
the grand illusion, he is a conjuror of grand illusions”.

36. Highest in being a lord of great giving, foremost in exalted

morality, firm through embracing great forbearance, he is
zealous with great heroism.

[Wayman] Best as a great patron. Foremost bearer of great morality.

Steadfast as a bearer of great forbearance. Enterprise of
great striving.

37. Present in exalted meditation and concentration, bearing the body

of great insight, he is great strength, great means; his is aspiration
and jñana ocean.

38. Unlimited in loving-kindness, greatly compassionate and most

intelligent, with great insight and grand intellect, he is great in
means with profound performance.

39. Arrived at great strength and attainment (rddhi), very intense

and very fast, employing great attainment and bearing the
name ‘Great Lord,’ his zeal is in great strength.

[Wayman] Empowered with great magical ability. Great impetus, great

speed. Majestically powerful, renowned. Forward thrust
with great power.

40. Splitter of the vast great mountain of existence, being

Mahavajradhara he is indestructible. Being very fierce and very
terrible, he creates fear in the very ferocious.

41. Being highest with mahavidyās, he is the protector; being highest

with mahamantras, he is the guide. Having mounted to the
practice of the Great Vehicle, he is highest in the practice of the
Great Vehicle.

99
 Mahamantra: Vimalamitra comments “That which is guhyamantra is
masculine and skillful means while that which is vidyā is feminine and
insight. Vilāsavajra comments that dharanis are to be considered
fourfold: word (pada), meaning (artha), mantra and those having the
nature of a mudra.

Because of Mahamudra itself, it is “the protector”. Since it should be

concealed from others, it is “mantra”. Because of great bliss itself, it is
“highest of mahamantras”. The jñana of great bliss is the agent that
obtains “the Mahayana”. The “highest” is the one bearing the peak of
the Fourth.

Twenty-five verses, less a quarter, on the very pure Dharmadhatu

jñana.

42. Being Mahavairocana, he is Buddha; he is a great sage with

profound sapience and as he is produced by the great practice of
mantras, by nature he is the great practice of mantras.

“Mahavairocana” Smrti comments is the Dharmakaya, a “knowing of

all” (sarvavid) sentient beings, the three Tathagatagarbha3, without
beginning or end.
“Buddha” is the Sambhogakaya in the Akanishta Heaven.
“Great sage with profound sapience” [Wayman has possessed of great
silence, the Mahamuni] Smrti comments Mahamuni is the
Nirmanakaya. “Produced by the great practice of mantras” Smrti
comments this means arisen from the path of the Vajra Vehicle.
“By nature he is the great practice of mantras” Smrti comments that
since Manjusri has reached the fruit of the Vajra Vehicle, he is identical
with it.

43. Having obtained the ten perfections, he is the basis (āśraya) for
the ten perfections. Being the purity of the ten perfections, he
is the practice of the ten perfections.

“Ten perfections” Narendrakirti lists: giving, morality, forbearance,

striving, meditation, insight, means, power, aspiration and jñana.

44. Being the lord of the ten stages, he is the protector established
on the ten stages. Himself pure with the ten knowledges, he is
the pure bearer of the ten knowledges.

“Ten knowledges” from the Abhidharmakosa are: 1) The knowledge of

dharmas, 2) Successive knowledge, 3) Knowledge of worldly usage, 4)
Knowledge of others’ minds, 5) Knowledge of suffering, 6) Knowledge of
suffering’s arising, 7) Knowledge of suffering’s extinction, 8) Knowledge
of the path, 9) Knowledge of final destruction and 10) Knowledge of no

3 Smrti apparently intends the three of the Srīmālādevīsimhanāda Sutra: the illustrious
Dharmadhatu womb, the Dharmakaya embryo and the essential of supramundane dharma and
the essential of the intrinsically pure dharma.
100
 future arising.

45. Having ten aspects, his purpose being the ten referents, he is the
leader of sages, a Ten-Powered One, an overlord. Performing all
and every sort of purpose, he is great, with control in ten
aspects.

“Ten aspects and Ten referents” [Wayman: ten images and ten goals]
There is a wide variety of opinions as to what these two groups of ten
consist of. Manjusirmitra identifies the ten aspects as the ten truths: 1)
Provisional truth, 2) Absolute truth, 3) Truth of characteristics, 4)
Truth of distinction,
5) Truth of certain identification and realization, 6) Truth of existents,
7) Truth of renunciation, 8) Truth of knowledge of extinction and no
further arising, 9) Truth of knowledge of entrance into the path and
10) The truth of the perfect arising of the jñana of the Tathagata.
Manjusrimitra elaborates, “Since he has for his purpose the motivation
of teaching the words and meanings of these ten truths, it is stated
that his purpose is the ten referents. Vimalamitra states that the ten
aspects are the ten kinds of grasping after a self listed in
Vasubandhu’s Madhyāntavibhāga4 and the ten referents are the ten
antidotes listed in the same text. Vimalamitra justifies ascribing to
Manjusri these kinds of ignorance by saying, “The significance [of this
passage] is that the Bhagavan himself in proper nature is to be
understood as being all the undesirable elements as well as their
antidotes.”

“Ten-Powered One” All agree that the ten powers are: 1) The power
consisting in the knowledge of that which is possible and impossible,
2) The power of the fruition of action, 3) The power of the meditations,
emancipations, concentrations and meditative attainments, 4) The
power of the degree of faculties of other beings, 5) The power of the
diverse interests of beings, 6) The power of the diverse dispositions of
beings, 7) The power of the ways passing into every sort of
circumstance, 8) The power of previous lives, 9) The power of the
deaths and rebirths of beings and 10) The power consisting in the
knowledge of the final destruction of the impurities.

“Control in the ten aspects” Smrti comments these are the ten
controls (vaśitā) that arise when a bodhisattva reaches the eighth
bhumi: 1) Control over life, 2) Control over mind, 3) Control over
necessities, 4) Control over the maturation of karma,
5) Control over birth, 6) Control over interest, 7) Control over aspiration,
8) Control of psychic power (rddhi), 9) Control over Dharma and 10)

4
Smrti states that the ten mental images are from Vasubandhu and Wayman lists the ten as: 1)
Singleness, 2) Causality, 3) Experience, 4) Agency, 5) Independence, 6) Dominance, 7)
Permanence, 8) The defiled and purification, 9) The yogic state and 10) The state of being non-
liberated or liberated. [Wayman notes that the Madhyāntavibhāga says these are “self”-views,
operating by way of the personal aggregates.] Smrti states that the ten goals are the ten realities
(tattva) of
the Madhyāntavibhāga: 1) Basic reality, 2) Of characteristics, 3) Against waywardness, 4)
Consisting of cause and effect, 5) Either gross or fine, 6) Accepted reality, 7) Reality of
purification scope, 8) Of inclusion, 9) Of differentiation and 10) Reality of skill.
101
 Control over jñana.

Add.
1) In the pratyāhāra phase, from space through the earth is from
smoke through the cloudless sky by means of the way of the reverse
procedure. From Meru through moon is blaze through great drop.
The jñana drawing (jnanarekhā;) is a black picture seen by the eye of
flesh and so forth. 2) If one applies it to the dhyana phase, the divine
image seen through the pratyāhāra phase dwells single- pointedly in a
continuum by means of wisdom, thought, analysis, joy and unmoving
bliss. 3) In the pranayama phase, the five left mandalas – space and so
forth – and the five right mandalas – the motionless Meru and so forth –
i.e., the “ten aspects”, become one in the central (channel). 4) In the
dhāranā phase, one desires and strives for the “ten referents”
[Newman; aims] of the ten winds, prana and so forth. 5) In the anusmrti
phase, one obtains the ability of that very “purpose” [Newman: aim] –
clear innate chandali. Thus, one is “the Lord of Sages” because one is
able to accomplish the supreme unchanging bliss. Because of the ten
Desire (Realm) states of the central channel, “he has ten powers”.
Since the radiance of innate chandali pervades the three worlds, “he is
the overlord.”
The characteristics of clear innate bliss “performs all and every sort
of purpose” of the aggregates, elements and spheres.
6) The samadhi phase is “the ten aspects” of the cessation of the
previously explained ten winds; due to the power of method, wisdom
and unchanging bliss, it is the Jñana Body. That (samadhi) makes the
entire prānavāyu under the control of indivisible supreme unchanging
bliss. Thus, it is “with control [Newman; the mighty one].” Since it
pervades the three worlds by means of the innate nature, it is “the
great one”.

46. Beginningless and by nature without diffusion (nisprapañca),

naturally pure and in nature suchness (tathatā), exclaiming just
how it is and, as he says, so he does without any other speech.

“Beginningless” Narendrakirti comments this is the pure

Dharmadhatu and other wisdom while Candrabhadrakīrti comments it
is the mirror-like wisdom.
“Without diffusion” [Wayman: devoid of elaboration] Narendrakirti
comments his beginning is the thought of enlightenment while
Candrabhadrakīrti comments it is the wisdom of equality.
“Exclaiming just how it is” Candrabhadrakīrti comments this is the
discriminating wisdom.
“Without any other speech” Candrabhadrakīrti comments is the
wisdom of equality.
“As he says so he does” Candrabhadrakīrti comments is the mirror-
like wisdom.

Add.
Since reality is unborn, it is “beginningless”. The one consisting of the
abandonment of thought, the non-objectified nature, the mindless

102
 mind, is “by nature without diffusion” [Newman: the non- elaborated
self]; that is, the first vision of the divine image of the universe
actualized by nonconceptual thought is virtuous in the beginning. “In
nature suchness” [Newman: the self of suchness] – great bliss – is
“naturally pure” [Newman: the pure self]; that is, virtuous in the
middle, because all of the aggregates, elements and spheres have been
separated from obstruction by the fire of great passion. “Exclaiming
just how it is” about the unmistaken bliss; that is, he makes it
manifestly clear. The bodhicitta that is the very “word” that discloses
the way of great bliss does not flow from the tip of the gem and is
nonconceptual – virtuous in the end. It is experienced, “without any
other speech” by expression.
“As he says” – ‘Great bliss originates by means of correctly meditating
on the path of smoke and so forth’ – “so he” himself “does” for sentient
beings.

47. Non-dual and proclaiming nonduality, he stands just at the limit

of actuality (bhūtakoti). With his lion’s roar of egolessness
(nairātmya), he frightens the deer that is the evil heretic.

“Non-dual” Smrti comments as no apprehended (grāhya) and no

apprehender (grāhaka).
“Proclaiming nonduality” Smrti comments is conventionally
teaching others that there is not the two.
“Egolessness” Narendrakirti comments is the non-self of persons
(pudgala) or phenomenon (dharma).

Add.
Having destroyed the relation of base and based between the base –
semen and the based – bliss, they become nondual. Since he makes
clear that very “non-dual”, he “proclaims nonduality”.
“He stands” by the mode of non-abiding “at the limit” of the nave of
the vajra gem, the place of experiencing the jñana “of actuality” as it
is. The characteristic of the nonappearance of all phenomena, the
nature of the divine image of the universe, is “egolessness”. Since
that is not overcome by thought, “it possesses” the indestructible
“lion’s roar”. Self-grasping and the elaboration of object and subject
that are the method of mistaken knowledge are “the evil heretic”.
Since they are infirm, they are “deer”. Since he makes them all
disappear, “he frightens” them.

48. Penetrating everywhere, his path is fruitful (amogha); with

a speed like the Tathagata’s thought, he is a victor (jina)
whose enemies are conquered, and a conqueror, a
universal monarch with great strength.

“Penetrating everywhere” Smrti comments penetrates with sense

contact (sparśa) and feelings (vedanā).
“Path is fruitful” [Wayman: going without fail] Smrti going without
hindrance.
“Speed like the Tathagata’s thought” Smrti is speeding to unequalled
worlds in a single instant.
“Jina” Smrti comments is victorious over defilement.
103
 “Conqueror” Smrti comments is victorious by way of all the knowable
(jñeya).
“Enemies are conquered” Smrti comments Manjusri is the sole victor
over those two enemies.
“Universal monarch” Smrti comments as the six wheel-turners of the
six families, Vajrasattva and so forth. The wheel is made of a compound
of gold, silver, copper and zinc and with this wheel he conquers the four
continents. “With great strength” Smrti comments he defeats the four
Maras and their troops.

49. At the head of hosts, a preceptor (ācārya) of hosts, a lord of

hosts (ganeśa) and a commander of hosts with power, he is
foremost through great sustaining power (anubhāva) and with
excellent practice, not to be guided by others.

“Hosts” [Wayman: troops] Smrti comments when the hosts are

sravakas, he is their preceptor; when the hosts are pratyekabuddhas,
he is at their head; when the hosts are bodhisattvas, he is their lord;
and when the hosts are Buddhas, he is their commander.
“Great sustaining power” [Wayman: the burden] Narendrakīrti
comments this is the pure scriptural collection.
“With excellent practice” [Wayman: whose way is great]
Narendrakīrti comments this as the Vajra Vehicle.
“Not to be guided by others” Narendrakīrti comments as not needing
the incalculable eons of the Paramitayana.

50. As the lord of speech, the commander of speech possessed of

eloquence, he is the master of speech unending in fluency and
with true speech, he speaks the truth, teaching the four
truths.

“Lord of Speech” Smrti comments that among the four “special

knowledges (pratisamvid), this is of meaning (artha).
“Commander of speech” Smrti comments of the four, this is of
languages (nirukti).
“Possessed of eloquence” Smrti comments of the four, this is of
natures (dharma).
“Master of speech” [Wayman: master over words] Smrti comments of
the four, this is of eloquence (pratibhāna).
“Unending in fluency” [Wayman: of limitless words] Smrti comments
that Buddha knows the languages of all sentient beings.
“Speaks the truth” Smrti comments that when the Buddha teaches
the Dharma, he takes right recourse to the Two Truths.
“Teaching the four truths” Smrti comments that the source of
suffering is the cause and suffering the result, thus the cause and
result of samsara; the path is the cause and cessation the result, thus,
the cause and result of nirvana; Buddha is the preceptor of the four
Noble Truths.

51. Not turning back and not seeking rebirth (anāgāmin), he is like a
rhinoceros, a leader of the self-enlightened (pratyeka); having been
delivered by various kinds of deliverance (niryāna), he is the unique
cause of the great elements (mahābhūta).
104
 “Not turning back” Smrti comments that a bodhisattva of the eighth
stage does not fall back to be a sravaka or pratyekabuddha. “Not
seeking rebirth” Smrti comments that he does not return to samsara
since he has eliminated the various fractions of defilement.
Narendrakīrti comments this is the arhat fruit.
“Rhinoceros” Narendrakīrti comments this is the pratyekabuddha.
“Having been delivered by various kinds of deliverance”
Narendrakīrti comments this is by the Three Vehicles.
“The unique cause of the great elements” Narendrakīrti comments
this is the pure though of enlightenment amidst the four elements.
Vimalamitra comments, “Even having appeared as the five great
elements, he performs benefit, as their [the mahābhūta’s] unique cause
is nondual jñana.” Surativajra identifies the five great elements with
the Five Jinas and makes Manjusri the cause of the Five Jinas.

52. An Arhat, a bhikshu with his impurities (āsrava) exhausted, he is

separated from passion, his senses subdued. He has obtained ease
and fearlessness, becoming cool and limpid.

“Bhikshu” Narendrakīrti comments that from among the four kinds of

bhikshu – by name, avowed, begging and in the highest sense – he is
the bhikshu in the highest sense because of being completely pure.
“Arhat” Narendrakīrti comments this means one “who has destroyed
the enemy,” where the enemy is the defilements.
“Impurities exhausted” [Wayman: who has destroyed the fluxes]
Narendrakīrti comments this is the imagination based on sense objects
and sense organs. “Passion” Narendrakīrti comments that this is the
attraction and clinging to sense objects.
“Obtained ease” [Wayman: peace-attained] Narendrakīrti comments
this is attained by depending on the “five strands of desire” or the five
sense objects.
“Obtained fearlessness” Narendrakīrti comments this is attained when
engaging any object.
“Limpid” [Wayman: without turbulence] Narendrakīrti comments this
turbulence is caused by the waves of imagination.

53. Completed in wisdom and good conduct (vidyācarana), he is well-

gone (sugata), the best as councilor of the world. Without a sense of
an ‘I’ and ‘mine,’ he is established in the practice of the Two
Truths.

“Wisdom” [Wayman: clear vision] Narendrakīrti comments that

according to the precepts of the guru, vidyā is like the eye of
adhiprajna, the right view of the layout of entities.
“Good conduct” [Wayman: good walking] Narendrakīrti comments
this is carana, the walking of the path with adhiśīla and adhisamadhi.
“In the practice of the Two Truths” Narendrakīrti and Smrti
comment that it appears that the absolute manner is with the wisdom
(clear vision) and that the conventional manner is with good conduct
(good walking).

54. Standing at the uttermost limit of samsara, he rests on this

105
 terrace, his duty done. Having rejected isolatory knowledge
(kaivalyajñana), he is the cleaving sword of insight.

[Wayman] Gone to the bank beyond samsara, duty-done, standing

on dry land; whose sword of insight has disclosed the
unique knowledge and has cut out [defilement].

“Terrace” (dry land) Smrti comments is a term for nirvana.

Add.
“Samsara” is joy and supreme joy. Their “uttermost limit” is distinct
joy. Since ha has given the Fourth initiation, “his duty is done”.
Since he has obtained nirvana by doing whatever is pleasing, “he
stands on dry land”. Nondual joy is “isolated knowledge”.
“Rejected” [Newman: spitting that out] is the nature of great bliss.
The “sword of insight” is nondual jñana.
“He cleaves” the net of thought.

55. With true Dharma, a King of Dharma, shining, he is supreme as

luminary of the world. A Lord of Dharma, a King of Dharma, he is
the instructor in the path towards well-being.

“True Dharma” [Wayman: whose Dharma is illustrious]

Narendrakirti comments is the twelve branches of Dharma.
“Supreme illuminator” Narendrakirti comments who sets into
motion the Wheel of Dharma.

56. His aim accomplished and thought (sankalpa) accomplished, he

has abandoned thought. Devoid of mentation, his sphere is
indestructible, the Dharmadhatu, supreme, imperishable.

“Aim accomplished, thought accomplished” [Wayman: aim…,

purpose] Dombīheruka comments that he has accomplished the
ultimate Mahamudra in the manner of non-discursive thought.
“Abandoned thought” [Wayman: avoiding all imagination]
Dombīheruka comments he avoids namely, as to mundane places,
bodies and possessions.
“His sphere is indestructible” [Wayman: whose incessant realm]
Dombīheruka comments is of immeasurable knowledge.

57. Possessed of merit (punyavān), with accumulated merit, he is

knowledge and the great source of knowledge. Possessed of
knowledge in knowing the real and unreal, he has accumulated
the two accumulations.

“Possessed of merit” Narendrakīrti comments is having former merit

that has suddenly become great.
“Great source of knowledge” Narendrakīrti comments is the
Dharmadhatu wisdom, the mine for the other four wisdoms, mirror-like
and so forth.
“Knowing the real” Narendrakīrti comments is having that knowledge,
he has direct perception of what is; and when it is not there, beyond
106
 the senses, he also knows it.
“Accumulated the two collections” Narendrakīrti comments from
which manifests the Buddha Bodies and the wisdoms.

58. Eternal (śāśvata), a universal ruler, a yogin, he is meditation and

to be reflected upon, the Lord of the Intelligent. He is to be
personally realized (pratyātmavedya), truly unshakable (acala),
primeval (paramādva), bearing the triple body.

“Yogin” Dombīheruka comments that the yogin, the master of the

intelligent ones, is the accomplisher; ruling all.
“Meditation” Dombīheruka comments is the method of
accomplishing.
“Eternal” being contemplated, is to be realized.
“Unshakable” [Wayman: unswerving] Dombīheruka comments that
the unswerving one, supreme primeval, is the pure Dharmakaya free
from all elaboration, the single lineage which is the seed of all the
Buddhas, to be introspected as the single lineage for one’s own aim;
who bears “the triple body”, namely Vairochana, Amitabha and
Akshobhya, who are the Body, Speech and Mind for the aim of others.

59. A Buddha in his nature of five bodies, an overlord by his nature of

five types of jñana, wearing a diadem whose nature is five Buddhas,
having five eyes he maintains dissociation (asanga).

“Buddha” Smrti comments that Manjusri has the fivefold nature.

“Five bodies” Manjusrimitra comments that these are the
Svabhavikakaya, Sambhogakaya, Nirmanakaya, Dharmakaya and
Jñanakaya.
“Five eyes” are the corporal eye, the heavenly eye, the eye of insight,
the eye of Dharma and the eye of Buddha.

60. The progenitor of all Buddhas, he is Buddha’s son, supreme, the

best. Arisen from existence in insight, he is sourceless; his
source is the Dharma while he puts an end to existence.

“Progenitor” Smrti comments is the progenitor (yab) of all Buddhas,

but since he appears as a Bodhisattva, he is also their “son” (sras);
the sravakas are the “son” of the Body and the pratyekabuddhas, the
“son” of Speech, but he (Manjusri) is the “son” of the Mind and so is
“supreme, the best”.
“Arisen from existence in insight” [Wayman: womb-source for the
gestation by insight] Smrti comments is by knowing the nature of all
dharmas. Vilāsavajra comments this is defined as the five pure
skandhas. “His source is the Dharma” Smrti comments is because
he is devoid of personal-self or dharma-self, and so makes an end to
phenomenal life.

61. His unique essence impenetrable, himself a vajra, immediately

arisen he is the Lord of the World; arisen from the sky and self-
arisen, he is the exalted fire of insightful jñana.

“Vajra” Smrti comments is Manjusri’s vajra body.

107
 “Immediately arisen” Smrti comments that no sooner do sentient
beings see him, then he is their master.
“Arisen from the sky” Narendrakīrti comments that sky here is a term
for the Dharmadhatu, which has features in common with the sky.
“Self-arisen” Narendrakīrti comments that the jñana-body is called
“self-born.”
“Exalted fire” Smrti comments is a bonfire with fuel consisting of
defilements along with their habit-energy (vāsanā)

62. Vairochana, the great lumen, the light of jñana, he is the

illuminator; the lamp of the world, the torch of jñana, with great
splendor he is radiant light.

“Vairochana” Smrti comments this verse with the five wisdoms as

follows: “light of jñana” is the wisdom of equality, “illuminator” is
the mirror-like wisdom;
“lamp of the world” is the discriminative wisdom;
“great splendor” is the all-accomplishing wisdom and “radiant
light” [Wayman: clear light] is the wisdom of the Dharmadhatu.

63 Vidyārāja, the Lord of Excellent Mantras, he is mantrarāja

performing the great goal. As the exalted Ushnisha, the marvelous
Ushnisha, he teaches in every sort of way, the Lord of Space.

[Wayman] King of magic charms and sovereign over the best

incantations, king of mantras that work a great purpose;
great ushnisha and wondrous ushnisha, lord of sky,
revealing the multitudinous.

“Ushnisha” Smrti comments this is on the head of the king of the three
realms and decorated by a head crest with the Tathagatas.
“Exalted ushnisha” Smrti comments is endowed with light rays.
“Lord of space” Smrti comments as the sky is voidness, the lord is
Manjusri.
“Teaches in every sort of way” Smrti comments that he reveals the
forms of the world and beyond and reveals a host of samadhis.

64. Foremost, as he the physical presence of all Buddhas, with his

eyes bringing happiness to the world; with manifold form he is
the creator (vidhātr), a great sage worthy of offerings and of
esteem.

“All the Buddhas” Narendrakīrti comments these are of the three

times. “With his eyes” Smrti comments this is the eye of insight
(prajna) that knows what to accept and what to reject.
“Manifold form” Smrti comments these are diverse manifestations
(nirmita).
“Great sage” Dombīheruka comments he is possessed of magical
powers (rddhi) and supernormal cognition (abhijñā)

65. Bearing the three families, he is a possessor of mantras, bearing up

108
 mantras and the great vow; he is best in bearing up the Triple Gem
and the highest teacher of the triple vehicle.

“Three families” Smrti comments of the Body, speech and Mind.

“Great” Smrti comments because in no case is it to be transgressed.
“Triple Gem” Smrti comments that there are Three Jewels in terms of
scripture, in terms of path and in terms of fruit. In terms of scripture,
there is the speaker, the Buddha; the motive for speaking, the Dharma
and because he speaks, there is the Sangha. In terms of path, by way of
the stage of generation, the Buddha has the nature of the five families
or three families of deities and of five bodies; the Dharma is the mantras
of the prajna-circle; the Sangha is the upaya-bodhisattvas. Finally by
way of the stage of completion, the Buddha is the not-two; the Sangha is
that comprehension; the Dharma is the repeated practice. In terms of
the fruit, the Buddha is comprised of five dharmas; the Dharma is the
mantras; and the Sangha is Samantabhadra and other celestial
bodhisattvas.
“Vehicles” Smrti comments as the Sravakayana, the
Pratyekabuddhayana and the Bodhisattvayana.

66. Being Amoghapāśa (Unfailing Noose), he is victorious; as Vajrapāśa

(Vajra Noose), he is a great seizer; he is Vajrānkuśa (Vajra Hook5) with a
great noose.

“Victorious” Smrti comments stands for the Vajra Family.

“Great seizer” Smrti comments stands for the Lotus Family and
“Vajrānkuśa” is Akshobhya of the Vajra Family. Amoghapāśa is a form
of Avalokita or Chenrezig. Vajrapāśa and Vajrānkuśa are gate guardians
in the Vajradhatu Mandala of the Sarvatathāgatatattvasamgraha.

Ten verses, plus quarter, on the mirror-like jñana.

“The great terror-being Vajrabhairava.

“Vajrabhairava” Smrti, citing the Vajrabhairavatantra, comments

that this is the fierce form of Manjusri. Candrabhadrakīrti comments
this is Vajrahūmkāra. “Vajrabhairava horrifies” thought and so forth
by means of the avadhuti yoga.

67. King of furies, six-headed and terrible, six-eyed and six-armed

and strong; he is a skeleton baring its fangs, hundred-headed,
Halāhala.

“Six-headed” Candrabhadrakīrti comments this is Ratnahūmkāra.

“Skeleton” Candrabhadrakīrti comments this is Padmahūmkāra.
“Halāhala” Candrabhadrakīrti comments this is a black poison,
making the neck blue6. Halāhala is also a form of Avalokiteshvara.

5 An ankusa is actually an elephant goad often held by Ganesa and Indra that symbolizes
discrimination, which can pierce through delusions.
6 From the story of Shiva swallowing the poison created from the god’s churning the ocean for

the elixir of immortality.

109
 “Hundred-headed” Candrabhadrakīrti comments this is a red snake
with a hundred hoods; Smrti comments that this is the Krodha
(wrathful) deity Amoghapāśa (who is a manifestation of
Avalokiteshvara, who is a member of the Padma Family).

Add.
Since it clears away the extreme of being separate from joy, it is the
“fury king” – pratyāhāra and so forth. Since it cuts off all suffering, it is
“horrible.” Since it enjoys the six objects as great bliss, it is “six-eyed.”
Since KAM becomes a portion of bliss, it is “a skeleton.” Because of the
blazing candali, it “bares it fangs.” The hundred channels and the
limitless channels being filled with great bliss by means of the binding
of prana is “halāhala”.

68. Yamāntaka, the King of Obstructions, with the force of a vajra, the
creator of fear, his is the famous vajra, with a vajra in his heart,
having the illusory vajra and a great belly.

“Yamāntaka” Candrabhadrakīrti comments this is Karmahūmkāra.

“Force of a vajra” Candrabhadrakīrti comments that his four kinds of
rites leading to siddhis, arouses fear.
“Famous vajra” [Wayman: dreadful vajra] Candrabhadrakīrti
comments this is the voidness gate of liberation;
“vajra in his heart” is the signless gate;
“illusory vajra” is the wishless gate.
Vilāsavajra makes each epithet that includes vajra into a separate
deity.

69. A lord with his weapons, whose source is vajra, with the essence of
vajra, he is like the sky and having a unique, unmoving multitude of
tufts of hair, he is wet in bearing the elephant- skin garment.

[Wayman] Admantine lord born from the vajra, whose vajra

precincts are like space, unswerved and hair bound in a
single tuft, also wearing clothes of elephant hide.

“Admantine lord” Candrabhadrakīrti comments this is the retinue of

Ratnahūmkāra.
“Unmoving” Smrti comments that according to the Māyājāla, because
he is not swerved by the Maras.

70. With great terror, saying Hā Hā and creating fear saying Hī Hī,
with a terrible laugh, a great laugh, he is Vajrahāsa, the great
clamor.

“Great terror” Candrabhadrakīrti comments this is the retinue of

Karmahūmkāra.
“Saying Hā Hā” Candrabhadrakīrti comments this is striving (virya) of
application.
“Saying Hī Hī” Candrabhadrakīrti comments this is armored striving
that strikes fear.
“Terrible laugh, great laugh” Candrabhadrakīrti comments this is
discriminative striving.
110
 “Vajra Laugh, great clamor” Candrabhadrakīrti comments this is
striving of assiduous application.

71. He is Vajrasattva, the great being and Vajrarāja with great bliss.
Indestructibly violent with great delight, he performs the HŪM of
Vajrahūmkāra.

“Vajrasattva” Candrabhadrakīrti comments this is the retinue of

Vajrahūmkāra.
“Great being” Smrti comments that according to the Guhyasamaja
Tantra, he is great because he holds the great pledge or because he
holds the equality (samatā).
“HŪM of Vajrahūmkāra” Vilāsavajra comments that Vajrahūmkāra is
a practice drawn from the Sarvatathagatatattvasamgraha where one
meditates on the sound of the Vajra HŪM which is to be recited four
times in a row.

72. Taking as a weapon the vajra arrow, with the vajra sword, he
slashes. Holding the crossed vajra, a possessor of vajra with the
unique vajra, he is victorious in battle.

“Taking as a weapon the vajra arrow” Candrabhadrakīrti comments

this is the retinue of Dharmahūmkāra.
“Possessor of vajra with the unique vajra” [Wayman: wielding all of
vajra as vajrin] Candrabhadrakīrti comments this is emanating all
magical ability (rddhi).
“Victorious in battle” Smrti comments this is the deeds of the Victor
over the Three Worlds, because of defeating defilement.

73. Having terrible eyes blazing like a vajra and with hair
blazing like a vajra, he is Vajrāveśa, in exalted possession,
with a hundred eyes, eyes of vajra.

“Vajrāveśa in exalted possession” [Wayman: Vajra chain and great

chain] Narendrakīrti comments that from all of his pores emanates a
lightning-type radiance called ‘diamond chain’ and as those chains
amass without hindrance, they are called ‘great chain.’ Vajrāveśa is
also one of the door guardians of the Vajradhatu Mandala as well as
for the Sarvadurgati Mandala.
“Hundred eyes, eyes of vajra” Candrabhadrakīrti comments that the
hundred eyes are for the many samadhis and vajra eyes are for the six
supernormal faculties (abhijñāna).

Add.
He is equal to a mirror prognostic due to the blazing of the candali of
jñana. Thus he is “a blazing vajra.” Due to seeing great bliss by means
of his “eyes” – the eye of flesh and so forth – he is “dreadful.” Because
the great bliss of indivisibility has extended into his ushnisha, “his
[head] hair is a blazing vajra.” The one who gives the Mahamudra
initiation to the three realms is “vajra.” It is “a possession” because one
shakes, throbs and so forth due to the blockage of udāna and apāna. It
111
 is “a great possession” because great bliss pervades all existents. Since
it is the jñana that experiences bliss, the excellent thing to be realized,
separate from evil views, it is “hundred-eyed.” Since it sees an
indestructible vision of the universe by means of the eye of flesh and so
forth, it is “vajra-eyed”.

74. His body hairs bristling like vajras, a unique body with vajra-hairs,
the origin of his nails in the tips of vajras, he has skin which is
impenetrable and in essence vajra.

“Body hairs bristling like vajras” Candrabhadrakīrti comments this is

the perfection of giving.
“Unique body with vajra-hairs” Candrabhadrakīrti comments this is
the perfection of morality.
“Nails in the tips of vajras” Candrabhadrakīrti comments this is the
perfection of forbearance.
“Skin which is impenetrable and in essence vajra” Candrabhadrakīrti
comments this is the perfection of striving.

75. Glorious in bearing a rosary of vajras and ornamented by

ornaments of vajra, he is the great noise and terrible laugh Hā Hā
and the six syllables with noise like a vajra.

“Bearing a rosary of vajras” [Wayman: … and possessed of sri (glory)]

Candrabhadrakīrti comments this is the meditation (dhyana) with
calm-abiding of the mind.
“Ornamented by ornaments of vajra” Candrabhadrakīrti comments
this is being decorated with special insight.
“Terrible laugh Hā Hā” Narendrakīrti comments shows a mind
without timidity and the sound frightening others.
“Six syllables” Candrabhadrakīrti and Narendrakīrti comment these
are OM VĀGĪŚVARA MUM.
Narendrakīrti goes on to say that this is what some claim, while others
claim they are the mantra of the Six Chakravartins but that he,
Narendrakīrti takes the six as the bell sound of six faces, whether
quickly reciting six HŪMs or saying A LA LA LA LA LA.
Smrti says the six are A RA PA CA NĀ YA thus “[Homage] to
Arapacana.” Surativajra gives the mantra VAJRAM PRATĪCCHA HŪM
“Receive the Vajra HŪM”.

76. Gentle-voiced (Manjughosha), with a great roar, he is great with the

sound unique in the world. He is voice (sonance) as far as the end of
the sphere of space and the best of those possessed of sound.

“Manjughosha with a great roar” Candrabhadrakīrti comments this

indicates the eastern direction.
“Great with the sound unique in the world” Candrabhadrakīrti
comments this indicates the southern direction.
“Voice as far as the end of the sphere of space” Candrabhadrakīrti
comments this indicates the northern direction.
“Best of those possessed by sound” Candrabhadrakīrti comments
this indicates the southern direction.
112
 Forty-two verses on the jñana of discrimination.
77. Being suchness, actual egolessness, the limit of actuality and
devoid of syllables, he is a bull among the speakers of emptiness
with a roar both deep and high.

“Actual” Narendrakīrti comments this means not mistaken, not

deceptive. “Egolessness” Narendrakīrti comments this free of dharma
and self, defined as “being suchness” or true limit, inconceivable
realm, dharmata and so on.
“Devoid of syllables” Narendrakīrti comments this is not in the range
of logicians.
“A bull among speakers of emptiness” Narendrakīrti comments this
is who tells the thusness and so on (as in the first verse).
“Deep” Smrti comments as voidness.
“High” [Wayman: far-spread] Narendrakīrti comments this is by way of
many means and the great means.

78. As the conch of the Dharma, he has great sound and as the gong of
the Dharma, he has great noise; by his non-localized (apratisthita)
nirvana, he is the drum of the Dharma in the ten directions.

“Conch of the Dharma” Smrti comments as the [twelve] acts of the

Buddha, starting with the three gazes in Tushita Heaven and the
descent into the womb of Queen Maya.
“Gong of Dharma” Smrti comments is after the Buddha has defeated
the four Maras and attained enlightenment, but was reluctant to
teach, Brahma offered him a golden wheel with a thousand spokes,
Indra offered him a divine umbrella; and upon the Buddha’s
proceeding to Varanasi, Brahma rang the gong of the Dharma to
assemble the first retinue.
“Non-localized nirvana” Narendrakīrti comments this means not
staying in either samsara or nirvana, that is, with the Body of Jñana.

79. Without form and with form, he is foremost, with various forms
made from thought (manomaya). Being the majesty in the shining of
all form, he bears the reflected images in their totality.

“Without form” Smrti comments is the Dharmakaya.

“With form” [Wayman: lovely form] Smrti comments is the
Sambhogakaya. “Foremost” Smrti comments is the Svabhavikakaya.
“Various forms” Smrti comments is the Nirmanakaya.
“Made from thought” Smrti comments is the Vipākaya.
“Majesty in the shining of all form” Smrti comments are appearances
in the four sections [of the basic tantra, the Tattvasamgraha].
“Reflected images” Narendrakīrti comments this is non- substantial
like reflected images in the water.
“In their totality” Narendrakīrti comments these are forms of three
kinds; like rainbows, like lotuses, like those arising from maturation.

80. Invincible, distinguished, lord over the triplesphere, being well

advanced on the noble path, he is the crest ornament of the
113
 Dharma with great sovereignty.

“Invincible” Narendrakīrti comments this is by the four elements,

since he has a rainbow-like consciousness.
“Distinguished” Smrti comments celebrated for his greatness of his
collection of merit.
“Path” Smrti comments is the Eightfold Path.
“Noble” Smrti comments because he teaches and sees the entire
path.

81. His body uniquely youthful in the triple world, he is an elder, old,
the Lord of Creatures (prajāpati). Bearing the thirty-two marks [of the
Mahapurusa], he is charming and handsome in the triple world.

“Triple world” Narendrakīrti comments these are the Desire, Form and
Formless Realms.
“Body uniquely youthful” Narendrakīrti comments that while performing
the aim of beings dwelling in those three worlds, he is unsullied by their
faults. In a profound sense, the three worlds are joy, supreme joy and
extraordinary joy (viramānanda); and the body of youth unique is co-
emergent joy.
“Elder, old” Narendrakīrti comments this is because from time
immemorial, he is self-created.
“Lord of Creatures” Narendrakīrti comments this is because he performs
the aim of all that is born.
“Thirty-two marks” Narendrakīrti comments these along with the eighty
minor marks of a Buddha.

82. A preceptor (ācārya) of the qualities and knowledge of the world,

with confidence, he is the preceptor to the world. He is protector,
preserver, trustworthy in the triple world, a refuge and the highest
defender.

“Refuge and highest defender” Narendrakīrti comments this is the nature

of the Three Jewels.

83. His active enjoyment (sambhoga) the extension of space, he is the

ocean of the omniscient jñana. He splits the shell around the egg of
ignorance and tears the net of existence.

“Active enjoyment” Narendrakīrti comments this is the assistance to

sentient beings by the two Form Bodies.
“Space” [Wayman: sky] Narendrakīrti comments this is the Dharmakaya.
“Ocean of the omniscient jñana” Narendrakīrti comments that since the
ocean is a source of jewels, likewise omniscience is derived from the
guru; omniscient jñana is the three bodies; ocean also stands for
Ratnasambhava, since he is in charge of initiation.
“Splits the shell” Narendrakīrti comments this is the personal
aggregates, realms and sense bases that are within the shell, in that
ignorance hides or encloses the five wisdoms; the five wisdom initiations
in the tantras are a means of empowering the personal aggregates and so
forth while the three higher initiations are a means of splitting the shell.
114
 “Net of existence” Narendrakīrti comments this is samsara along with
its defilements.

84. With the general defilements totally pacified, he has gone to the
far shore of samsara’s ocean. Wearing the diadem of the jñanic
consecration, he has for his ornament the perfectly awakened.

“Jñana initiation” Narendrakīrti comments this is initiation with the

substances of the five Buddha Families that are the nature of the five
wisdoms.
“Wearing the diadem” Narendrakīrti comments this is sealed with the
Five Families.

85. Easing the distress of the three kinds of suffering and bringing the
three to an end, he is endless, passed to the triple liberation; released
from all veils, he has passed [to the state of] equality (samatā) like
space.

“Easing the distress…” Candrabhadrakīrti comments he has laid to rest

the suffering of suffering, the suffering of change and the suffering of
conditioned existence;
“ended” the obscurations of the “three” realms; and reached the “triple
liberation” of the Three Vehicles as Maitreya, who holds the tree of golden
bark (nāga-vrksa). And as Manjusri holds the sword that liberates from all
hindrances and hold the book of “equality like space.”

86. Beyond the filth of all defilements, he thoroughly comprehends the

three times and timelessness; he is the great naga for all beings, the
crown of those crowned with qualities.

“Beyond the filth…” Candrabhadrakīrti comments that just as

Gandhahasti holds the conch that has transcended all hindrance of
defilements and holds the water that comprehends the conventional
three times and the absolute timelessness. And as Jñānaketu holds a
crown along with flower garlands among those crowned with qualities in
wisdom among sentient beings. “Great naga” Manjusrimitra comments,
“He is called the Mahānāga for all beings since he satisfies the mental
continuum of beings with the rain of nectar of the true Dharma.”

87. Released from all residues, he is well established in the track of

space; bearing the great wish-fulfilling gem, he is the highest of all
jewels, the overlord.

“Released from…” Candrabhadrakīrti comments liberated from all defiled

bodies, as Bhadrapāla (Good Protector), holds in his hand a treasure chest
that dwells in the “sky-path.” And bearing the “wish- granting gem,” as
Sāgaramati, bestows a chest of jewels by pervading (well established) all
sentient beings.
“All residues” [Wayman: all bodies] Smrti comments that there is the
Body of Dharma, that is, the divine body produced from the ten virtues;
the precious body like wealth, that is, the body of man produced from
giving; the body of desire, that is, an animal body; fearful body, that is, a
115
 hungry ghost as well as hell-beings. Candrabhadrakīrti comments that
there are three bodies, the body of karma, the body of maturation and the
body of habit-energy (vāsanā). Working them over by the three initiations,
one gains the “body of knowledge” and dwells in the sky-path.

Add.
“He is liberated from all residual” thought by means of non-conceptual
thought. “The track of the sky” is the divine image of emptiness. Since he
holds the drop that simultaneously gives birth to all desires, “he holds
the great wishing gem.” “The highest of all precious things” is the drop of
Body, Speech and Mind.

88. He is the great wishing tree and the best of good vases; an agent
acting for the sake of beings, he desires their benefit, with
affection towards beings.

“Great…” Candrabhadrakīrti comments as Aksayamati holds a wish-

granting tree and an auspicious flask. And as Pratibhānakūta is a
spiritual guide to sentient beings and uses discrimination [for the
purpose], holding the lotus of performing the benefit of all sentient
beings and holding the book that is beneficial.

89. Knowing the skillful and the destructive (śubhāśubha) and aware of
timing, he understands the occasion and possessing his vow, is the
overlord. Knowing the faculties of beings and correct opportunity, he
is skilled in the triple release.

“Knowing…” Candrabhadrakīrti comments as Mahasthāmaprāpta,

knowing good and evil in the cause and result of karma, knowing the right
time for taming the sentient beings, knowing the pledge to not turn back,
[accordingly] holds in hand the sword with the pledge. And as
Sarvāpāyañjha, knowing the three times (the occasion), recognizing the
superior and inferior faculties of sentient beings to be tamed, skilled in
liberation by way of the three vehicles, holds a banner.

90. Possessed of qualities, knowing qualities and knowing Dharma, he

is auspicious, arisen from the auspicious. The auspiciousness of all
that is auspicious, he is fame and fortune, renown and goodness.

[Wayman] Having merit, one knows merit and knows the value; mow
esteemed source of the auspicious; auspicious bringer of all
the auspicious, whose good fortune of renown is celebrated
and good.

“Having merit…” Candrabhadrakīrti comments as

Sarvaśokatamonirghatamati, himself having merit, knowing the merit of
others, and knowing the value of freedom from sorrow, holds in hand a
śrīvasta7, the source of the auspicious. And as Jāliniprabha, holds in
hand a palace, auspicious bringer of all the auspicious, the

7
Śrīvasta (Beloved of Fortune) is a lock of golden hair on the left breast of Vishnu that
represents the source of the natural world. Why this bodhisattva would hold it in his hand is
unknown to me.
116
 auspiciousness of the two complete collections [of merit and knowledge]
renowned for benefit to the sentient beings, celebrated and good for
elimination of the two hindrances [of defilement and the knowable].

91. Being the great festival, the great respite (mahāśvāsa), the grand
happiness and the great pleasure, he is a considerate reception,
hospitality, prosperity, real joy, glory and the Lord of Renown.

[Wayman] Having great confidence, reveals joy; the great joy and
great revelry; plenitude as honor and devotion; glory as delight and
the Lord of Fame.

“Having great…” Candrabhadrakīrti comments as Candraprabha

(Moonlight), having great confidence because of not retreating, reveals
joy because he gladdens the sentient beings; has great revelry of an
umbrella marked with a moon. And as Amitaprabha (Unlimited Light),
having the fierce light of honor and devotion to discrimination, stands
on the delightful lotus, holding the sword of glory as Lord of Fame.

92. Possessed of excellence, the best benefactor, giving refuge, he is

the highest refuge. Best among the enemies of great fear, he
destroys without exception all fear.

“Possessed of excellence…” Candrabhadrakīrti comments as

Gaganagañja, the chief one and best of refuges, holds in hand an
excellent jewel chest having the best treasure of the sky. And as
Sarvanivaranaviskambhi, hold in hand a superb viśva-vajra, which
protects as the enemy of the eight great dangers, as well as a sword,
which removes every last danger. Narendrakīrti comments that the
great fears (dangers) are the four streams, the four Maras, the three bad
destinies, the imagination that posits duality; and all fear (every last
danger) is the eight dangers. Smrti, apparently agreeing with
Narendrakīrti about all fear (every last danger) lists, lions, elephants,
fire, snakes, thieves, robbers, weapons and falling weights while for
great fears (great dangers) lists illness, death and so forth.

93. With a tuft of hair, with a crest of hair, an ascetic with braided hair
and twisted locks, he has a shaved head and diadem. Having five faces
and five hair knots, his flowered crown is of five knots of hair.

“Braided hair…” Narendrakīrti comments who at the time of

meditative equipoise contemplates himself as having the adornment,
apparel and appearance of Heruka.
“Five faces” Narendrakīrti comments that each of the five faces has
five braids and flowers on five knotted locks8.

Add.
The own-being of the five Tathagatas is “five-faced.” The own-being of

8
There is controversy over the meaning of the term pancacīraka as it either refers to five locks of
hair or a five-peaked crown. Manjusrimitra says, “Having his hair locks in the manner of a
youth, he is called pancacīraka. Vilāsavajra considers the term to refer to the five-headed form of
Manjusri as the Adibuddha.
117
 vision, illumination, acquisition of vision, clear light and Dharma Body
are the “five hair-locks.” That which is beyond the four Maras – waking,
dreaming, deep sleep and the fourth – is “a flowered crest of five hair-
locks.”

94. Holding on to the great vow of austerity, he wears the ascetic’s

grass girdle, his practice pure and highest in his austere vow.
Having great penance and having gone to the fulfillment of
asceticism, he has taken his ritual bath to be the foremost
Gautama.

“The ascetic” Smrti comments this is Shakyamuni, who had practiced

the pure life (brahmacarya) for eons;
“great vow of austerity” refers to the twelve years of pure life while in his
parental home;
“great penance” refers to the six years next to the river [after leaving
home]; “foremost snātaka”9 means he is superior to those who merely
perform ablutions, that is, bathe, at the conclusion of their student
career.

Add.
It “possesses a girdle of munja grass”10 as a result of the coitus that does
not ejaculate bodhicitta. It is “continent” as a result of non-ejaculation
itself.

95. A divine brahmana, knower of brahman, he is Brahma having

obtained brahmanirvana. He is release, liberation, his body true
liberation; he is true release, peacefulness and final blessedness.

“Brahma” Smrti comments is god of the first dhyana [of the Form Realm].
“Brahmanirvana” Candrabhadrakīrti comments he has attained the
mirror-like wisdom of the path of learning.
“Release and liberation” Narendrakīrti comments this is release from
imagination and liberation from bondage.
“True release, peacefulness” Narendrakīrti comments that this is the
sravaka’s body free of clinging; also, not abiding in samsara.
“The śāntatā”11 Narendrakīrti comments this is Vajradhara’s body
attended with clinging; also, not abiding in nirvana.

96. He is nirvana, cessation, peace, wellbeing, deliverance and

termination. Ending pleasure and pain, he is utter conclusion (nisthā),
renunciation, with residues destroyed.

“Deliverance and termination” [Wayman: better is the nearness to

escape] Narendrakīrti comments this is the nirvana of no-fixed abode.
“Pleasure, pain, ending” Narendrakīrti comments that pleasure is joy and
supreme joy because these are pleasure; pain is extraordinary joy because

9 After completing their course of religious studies, students were called snatakas or graduates.
After completing their studies, the now snatakas took a ritual bath.
10 After receiving their second adolescent initiation, brahmin youths wear a waist string of three-

ply munja grass and were expected to move in with their teacher.
11
Santata is defined as incessant devotional activity with faith and love.
118
 in desire [world]; ending (dispelling) is of wayward reflection;
“utter conclusion” is co-emergent joy because this is said to be the best
culmination.
“Renunciation” [Wayman: non-attachment] Narendrakīrti comments this
is the sravaka’s nirvana [that is, as extinction and peace], which
transcends extraordinary joy [that is, as termination of the body].

97. Unconquered, incomparable, indistinct, invisible and spotless, he

is partless, with total access, all-pervading, yet subtle, a seed
without impurities.

[Wayman] Unsubdued, unexampled, unmanifest, not an

appearance, without “consonants;” unchanging, going
everywhere, the pervader; subtle, not a seed, without flux.

“Unconquered” Narendrakīrti comments unsubdued by the three joys;

“incomparable” for example, saying “like the stars, like the moon;”
“indistinct” to sense organs;
“invisible” because not an object;
“without consonants” because not dependent on other consonants;
“unchanging” that is, eternal, for, if impermanent, it would not be the
Buddha’s jñana;
“total access” because without directional parts;
“all-pervading” because incorporeal like space;
“subtle” means difficult to comprehend;
“without flux” means it is neither object nor non-object because it does
not circle about in phenomenal life;
“not a seed” means free from fluxional seeds because it has no
difference of cause and effect.

Add.
The unchanging that is beyond the fifteen digits is “digitless.” Since
jñana is the nature of space, it is “omnipresent.” Since it is the nature of
all inanimate and animate things, it is “pervasive.” Since it is not within
the range of even mind, it is “subtle.” Since it spontaneously gives birth
to bliss, it is a “seed.” Since the jñana of the sphere of phenomena is to
be known by oneself individually, it is “without defilement.”

98. Without dirt, dustless, stainless, with faults expelled and free
from disease, he is wide awake, himself awakened, omniscient,
universally knowing and supreme.

“Without dirt” Narendrakīrti comments that he lacks the impurity of the

three joys and is “stainless” – co-emergent (sahaja);
“free from disease” [Wayman: without shortcomings] is without the
shortcomings of the co-emergent;
when “wide awake” as though awakening from sleep, one has “himself
awakened” as a Buddha;
“omniscient” means knows all of samsara and nirvana in a non-two
manner.

Add.

119
Since great passion – the Fourth – is devoid of the dust of passion, separation
from passion and the passion of the middle, it is “dustless.” Since it is pure
by nature, it is “separate from dust.” It is “devoid of” adventitious “stain.”
Since it is devoid of own-being, “it has abandoned defects.” Since it does not
have the sickness of external distraction, it is “faultless.”

99. Gone beyond the conditionality of consciousness, he is jñana,

bearing the form of nonduality. Devoid of mentation (nirvikalpa),
spontaneous, he performs the duty of the Buddhas of the three
times.

“Gone beyond…” Narendrakīrti comments the “conditionality of

consciousness” [Wayman: nature of perception] is to take perception and
perceivable as two, transcending this “jñana” takes those two as not-two.
Smrti comments that Manjusri “performs the duty of the Buddhas of
the three times,” Dipamkara and so forth.

Add.
The ālayavijñāna that does not have the eye [consciousness] and so forth
is “the consciousness reality.” “Beyond” means crossed over, the one
consisting of void well realizing compassion. The Bhagavan himself, the
one consisting of clear light separate from elaboration, is “jñana.” Since he
consists of the profound and vast, he “holds the mode of nonduality.”
Since he does not have even the conceptual thought of ultimate jñana, he
is “without conceptual thought.” Because of the bliss of enjoying the five
sense objects, he does not engage in the conceptual thought of effort; thus,
he is “spontaneous.” There are “three times” due to the divisions of the
three samadhis – daytime – night time and the junctions. The three
“Bodies of the perfect Buddhas” that rightly appear in the three times are
the Dharma Body, Enjoyment Body and Emanation Body.

100. Without beginning or end, he is Buddha, Adibuddha

without causal connection. Stainless with his unique eye
of jñana, he is embodied jñana, the Tathagata.

“Unique eye of jñana” Narendrakīrti comments jñana means

insight-wisdom (prajna-jñana);
the expression “stainless unique eye” is used because it is like an
eye.
101. Lord of Speech, the great expounder, the King of Speakers,
the chief of speakers, he is supreme in being the most
excellent among those speaking, the invincible lion of
elucidators.
“Lord of Speech” Narendrakīrti comments this is Amitabha.

102. Seen in all directions, elation itself with a garland of

splendor, handsome, the beloved of Śri, radiant, illuminating,
he is light with the splendor of the illuminator.

[Wayman] The prāmodya seeing all around; the sudarśana with a

fiery garland; the blaze that is śrīvasta with goodly light; the hand
120
 shining with a blaze of light.

Wayman comments that this verse identifies Manjusri with Vishnu,

holding the sudarśana12 wheel and having the śrīvasta symbol in his
heart.

103. Being the best of great physicians, he is superb and as a

surgeon, the finest. As the tree of every sort of medicine,
he is the great enemy of the sickness of defilement.

“Best of great physician…” Smrti comments the stage of generation

is the “surgeon” that extracts the thorn of defilement; the stage of
completion extracts the thorn of the knowable.

104. In being the tilaka mark of the triple world, he is pleasing and
glorious, with a mystic circle of the lunar mansions. Extending as
far as the sky in the ten directions, he raises high the banner of
the Dharma.

“Tilaka…” Narendrakīrti comments that the tilaka13 stands for the

means that makes understood the non-two. Smrti comments on the
“mystic circle of the lunar mansions” [Wayman: circle of asterisms]
mentions the terms āyur-jñāna (implicating Amitayus). “Dharma
banner” stands for knowledge and the “ten directions” for the sense
objects and sense organs.

105. Being the unique, vast umbrella for the world, his is the
mystic circle of loving- kindness and compassion. As
Padmanarteśvara, he is glorious, variegated like a jewel, the
great overlord.

“Unique, vast umbrella” Narendrakīrti comments this protects

against the hot sun (that is, an ascetic’s umbrella).
“Variegated like a jewel” [Wayman: with a jewel umbrella] Smrti
comments this is a pledge to protect everyone (that is, a royal
umbrella).
“Padmanarteśvara” (Glorious Lotus Lord of Dance) usually a form
of Avalokiteshvara but here means Amitabha- Manjusri.

106. Being an exalted king among all Buddhas, he bears the body
(ātmabhāva) of all Buddhas; as the mahayoga of all Buddhas,
he is the unique teaching of all Buddhas.

“Bears the body of all Buddhas” Smrti comments that this is the
voidness of all dharmas.
“Unique teaching of all Buddhas” Smrti comments that while the
three vehicles are taught, the sole instruction is the non-two great
vehicle.

12
Sudarśana (Beautious Sight) is the name of the six-spoked wheel held by Vishnu.
13
A tilaka consists of markings on the devotee’s forehead that shows which deity the devotee
practices.
121
 107. Glorious with the initiation of Vajraratna, he is lord
among all jewel monarchs. Being lord over all Lokeśvaras,
he is the monarch over all Vajradharas.

“Vajraratna initiation” Narendrakīrti comments that this indicates

that these are the initiations of the vase, usually give in number;
water, crown, vajra, bell and name. Smrti comments that this refers
to Akshobhya;
“lord among all jewel monarchs” refers to Ratnasambahva;
“lord over all Lokeśvaras” refers to Amitabha;
and “monarch over all Vajradharas” refers to Amoghasiddhi.
Surativajra commenting on the Vajraratna initiation said, “That
which is referred to by ‘Glorious with the initiation of Vajraratna,’ is
the Initiation of the Ability of Wisdom. In addition, that and the
external initiations, the Vase and the Jewel-like Sprout, the internal
initiations, the Seal as the Sign of the Victors and the Five Bodies of
Insightful Wisdom and the esoteric initiation are all known as
Reality. Moreover if they are demonstrated, the explanation is in
letters of jewel-like sound.”

108. As the great mind of all Buddhas, he is present in the mind

of all Buddhas. Having the exalted body of all Buddhas, he
is the Sarasvatī14 of all Buddhas.

“As the…” Narendrakīrti comments he has the three secrets – of

Body, Speech and Mind – of all Buddhas.

Add.
“All Buddhas” are completely without harmful thoughts because of
their nature of great compassion; thus, it is “the great mind.” The
mindless mind “dwells in the mind of all Buddhas,” that is, is
absorbed into its very entity. Since the sphere of the phenomenal
Jñana Body pervades all phenomena, it is “the great body of all
Buddhas.” “The speech of all Buddhas” is the void that is the current
of bliss of the incomprehensible Body, Speech and Mind.

109. The vajra-like sun, the great light with the stainless
brilliance of the vajra-like moon and having the great desire
of renunciation and so forth, his is the blazing light in every
sort of color.

“Vajra sun, vajra moon” Narendrakīrti comments affiliated natures

to vajra sun are red in color, arousal of pain, blood which is hot to
the touch; affiliated natures to vajra moon are white color, arousal of
pleasure, the bodhicitta which is cool.
“Great desire of renunciation” [Wayman: great passion beginning
with dispassion] Candrabhadrakīrti comments dispassion in
nirvana, great passion in samsara; [Manjusri] does not abide in
either one.

Sarasvatī (Flowing One) is the consort of Brahma and is the Goddess of Speech representing a
14

union of power and knowledge.

122
 “Blazing light in every sort of color” Smrti comments refers to the
body of Vajrasattva, which displays a blazing five-colored light.

Add.
“The vajra sun, great radiance” means the letter E of the right
channel. “The stainless light of the vajra moon” means the letter VAM
of the left channel. “The first of the passionless” at the end of
passion, the Fourth that consists of innate [joy] is “the great
passion.” Since “the blazing light of various colors” is inserted into
the central [channel], it is called “the vajra posture perfect Buddha.”

Vimalaprabha: “The vajra sun, the great radiance” is the letter E,

wisdom, emptiness, the six syllable drop void. “The stainless light
of the vajra moon” is the letter VAM, method, great compassion,
the five syllable great void. Pundarika

110. Maintaining the vajra posture of the completely awakened,

he preserves the Dharma discussed by the Buddhas. Arisen
from the lotus of the Buddha, he is glorious, wearing the
treasury of the omniscient’s jñana.

“Vajra posture” Smrti comments this shows that the Maras cannot
harm the complete Buddha.
“Dharma discussed by Buddhas” Smrti comments are these names
[of Manjusri].
“Lotus of the Buddha” [Wayman: lotus-like Buddha] Smrti
comments he is born like the lotus, that is, free of [environmental]
stains.

Add.
“The Dharma” is the indestructible drop of Body, Speech, Mind
and Jñana. “Splendor” is reality. The “possessor” of that is non-
conceptual jñana. The “lotus” is emptiness. Since it “knows” all
aspects by means of introspective knowledge, it is “all-
knowing.” Since all phenomena are assembled in that “all-
knowing,” it is the “treasury of jñana.”

111. Bearing every sort of illusion, he is king and as holder of the

incantations (vidyādhara) of the Buddhas, he is exalted.
Vajratīksna with a great sword, he is pure with the highest
syllable.

“King” Narendrakīrti comments this Vajradhara.

“Bearing every sort of illusion” Candrabhadrakīrti comments that
he adopts all forms [necessary] for taming living beings.
“Incantations” Smrti comments these are dharanis.
“Great sword” Smrti comments this is a symbol for cutting out
defilement.
“The highest syllable” Narendrakīrti comments A is the supreme
syllable.

Add.
123
 Since the radiance of jñana is clear, it is “the king.” Since the letter
VAM appears as enjoyment of the five objects of desire and so forth
through the nature of the five syllable great void, it is “various
illusions.” Since it holds the four drops, it is “the great one.” It is
“the sharp vajra” up to the boundary of maturation due to the very
nature of stainless, ultimate, innate jñana. Since it has cut off
conceptual thought by means of the concordant cause, it is “the
great sword.” Since all phenomena are of a single taste by their
nature of maturation, it is “unchanging.” It is the “supreme” thing a
person is to do.

Since it is beautified by the radiance of jñana, it is a “king.” Since it

pretends to enjoy the five objects of desire, it is “illusion.” Since there
are: menses/visarga/half-moon and bindu/bodhicitta/the nāda that
is the nature of the indestructible, above the letter VA, it “bears”
various (illusions).” Since it bears the characteristic of the four
drops, it is “the great one, holder of the spells of the Buddhas.” Since
bodhicitta is separate from stain – is the nature of innate jñana – by
having gone to the border of maturation, it is “the sharp vajra.” Since
it cuts off conceptual thought by means of the concordant cause, it
is “the great sword.” Since all matured phenomena have a single
taste, it is “the supreme unchanging;” that is, since it is the nature
of the countenance of the soul, it is “purity.”15

112. Whose great weapon is the Vajradharma of the Great Vehicle,

which cuts off suffering, he conquerors the victors and deep
as a vajra, with vajra-like intellect, knows objects just as they
are.

“Vajradharma” Narendrakīrti comments that dharma is the

enjoyment chakra (navel).
“Conquerors the victors” (Jinajik) Narendrakīrti comments this
means seizes by the conqueror; the conqueror is great bliss.
“Deep as a vajra” Smrti comments this is with the non-two wisdom.

113. Fulfilling all the perfections, he wears as ornaments all the

levels; as the egolessness of the pure Dharma, his light in his
heart is from the moon of perfect jñana.

“Wears as ornaments” Narendrakīrti comments that his body is

adorned with the stages.
“All the levels” Surativajra comments on his theory of the sixteen
levels, “Saying, ‘He wears as ornaments all the levels,’ the text means
that from the first level of the Joyful to the tenth, these ten lower
levels are known as the level of the Nirmanakaya, since one becomes
skilled in the ability of insight. From the eleventh up to the
fourteenth, they are called the levels of the Sambhogakaya and since
the principal jñana is utterly completed, are also called the levels of
the Nirmanakaya, as various Nirmanakayas are being sent forth at
that time. Here there is exertion towards the fixed level of the pure

15
Newman gives this second commentary for this verse but does not identify it as being different
than Buston.
124
 field. From the fifteenth level up to the sixteenth are the levels of
nirvana and, being the field of the quiescent Dharmakaya, are
presence in the non- discriminatory insight.”
“Pure Dharma” [Wayman: pure dharmas] Smrti comments as
though not appearing.
“Light in his heart from the moon” Smrti comments that this is the
moon in the heart of the jñana-being.
“Heart light from the moon of perfect jñana” Narendrakīrti
comments that perfect jñana [Wayman: right knowledge] is the
supreme (ultimate) bodhicitta; moonlight is the conventional
(relative) bodhicitta.

114. With the great perseverance of the Māyājāla, becoming the

monarch of all tantras, he is supreme. Maintaining every cross-
legged position, he bears every jñanic body.

“Great perseverance…” Smrti comments that materializing by way

of the all-accomplishing wisdom is the meaning of “the illusion
net” (māyājāla).
“Of all tantras” Smrti lists the four, Kriya, Carya, Yoga and
Anuttarayoga. “Every cross-legged posture” [Wayman: complete
vajra seat] Narendrakīrti comments that this means every place of
the Tathagatas, that is, the ultimate and conventional as not-two.
“Every jñanic body” Narendrakīrti comments that ‘every’ of all
Tathagatas, that is, their jñana body is not-two.

115. As Samantabhadra, the very intelligent, being Ksitigarbha

supporting the world, as the great womb of all Buddhas, he bears
the wheel of every sort of transformation.

“Great womb” [Wayman: great embryo] Smrti comments is

generated by all the Buddhas.
“Wheel of every sort of transformation” Smrti comments is
manifesting the variegated, supramundane mandala.

116. Foremost as the proper nature (svabhāva) of all existents, he

maintains the proper nature of all existents. By nature
unarisen, yet with every sort of referent, he bears the proper
nature of all dharmas.

“With every sort of referent” [Wayman: having the diverse aims]

Smrti comments that conventionally, he performs the aims of
others in diverse ways, while in the absolute sense the dharmas
are a non-production.

117. Having great insight in one instant, he maintains the internal

comprehension of all dharmas. With his realization toward all
dharmas and as the sage at the end of actuality, he is very
sharp.

“As the sage” Narendrakīrti comments he is also called Buddha,

Bhagavat, Sugata and Jina.
125
 118. Motionless, himself very clear, he bears the enlightenment of
the perfect, completely awakened, face to face with all Buddhas,
having fire-tongues of jñana and radiant light.

“Motionless” Smrti comments he is unswayed by fading (of a

thought) or excitement.
“Fire- tongues of jñana” Narendrakīrti comments this burns up
all the defilements.
“Radiant light” Smrti comments he emits light that illuminates
the three worlds.

Twenty-four verses on the jñana of equality.

119. As the accomplisher of the desired object, supreme,

purifying all evil existences, being the highest of beings, he
is the protector, the liberator of all beings.

“Desired object” [Wayman: desired aim] Narendrakīrti comments

these are two – purification of evil destinies and becoming liberated.

120. Alone, the hero in the battle with defilements, he kills the
pride of the enemy ‘unknowing.’ He is intelligence and
glorious, maintaining an amorous manner (śrngāra), yet he
bears a form heroic and fearsome.

“Amorous” [Wayman: erotic] “Heroic” “Fearsome” [Wayman:

disgusting] Wayman states these are the first three of the standard list
of nine sentiments of dramatic art, the others: the furious, the
humorous, the frightful, the compassionate, the wonderful and the
tranquil, are implied.

121. Shaking a hundred hand-held clubs, dancing with the placing

of the feet, with the extension of a hundred glorious arms, he
dances the full expanse of space.

Wayman claims this is Vajrasattva dancing given in verse 119 he is

described as “the best of all beings” and the title nātha16 from the
same verse shows that this is Vajrasattva who heads the Karma
Family per the Third Chapter.
“Hundred” Narendrakīrti comments that the hundred arms [with
clubs] goes with dancing to indicate the hundred types of dance and
the hundred arms that he extends indicate that the dance fills up or
pervades the sky.

122. Standing on the surface at the summit of the earth which is

being overcome by the bottom of one foot, he stands on the nail
of the foot’s big toe, overcoming the peak of the egg of Brahma.

16
Nātha means refuge or protector.
126
 “Standing on the surface at the summit of the earth” [Wayman:
standing upon the pithy spot of earth] Narendrakīrti comments that
this refers to the first lines drawn for a mandala. [Wayman quotes
Lessing who states that the intersection of the east-west Brahma
line, the north-south Brahma line, the fire-wind (SE-NW) and the
second Diagonal line (SW-NE) is referred to as “the pithy spot of
earth]

123. Being the one goal in the ultimate sense of the non-dual
Dharma, he is absolute truth, imperishable. While his sense
objects are in the forms of various representations, he is
uninterrupted in mind and consciousness.

[Wayman] Having as a single meaning the meaning of non-two natures

(dharmas), the supreme that is not fearful; his object-entity of
forms with diverse representation, his stream of
consciousness with the [bodhi] thought and vijñāna [seeds].

“Dharma/natures” Narendrakīrti comments these are the personal

aggregates, the realms and the sense bases.
“Imperishable/not fearful” Narendrakīrti comments that lacking
what is fearful, namely defilement and so forth.
“Consciousness” Narendrakīrti comments that the growing of these
seed make the stream of consciousness (santati).
“Mind/thought” Narendrakīrti comments this is the thought of
enlightenment with the five wisdoms not-two.

124. With pleasure towards every existential object and with pleasure
in emptiness, he has the foremost intellect. Having gone beyond
the desire and so forth within existence, his great pleasure is
toward the three kinds of existence.

“Every existential object” Candrabhadrakīrti comments that this is

the emptiness [gate];
“pleasure in emptiness” is the signless [gate] and “gone beyond
the desire and so forth” is the wishless [gate].
“Three kinds of existence” Vilāsavajra identifies these as the
Desire, Form and Formless Realms.

125. White like a pure, radiant cloud and shining like the beams of
the autumn moon, with the beauty of the mystic circle of the
newly risen sun, the light from his nails is intensely red.

“Pure white” Narendrakīrti comments that this refers to

conventional bodhicitta;
“beams of the autumn moon” refers to skillful means-bodhicitta;
“newly risen sun” refers to insight- bodhicitta;
“intensely red light from his nails” is the place where the
bodhicitta is made to fall, gathered in the third (central) channel.

127
126. His fine hair locks (saccīra) with points of sapphire and
bearing in his hair crest a great sapphire, glorious with the
luster of great jewels, his ornaments are transformations of
the Buddha.

“Buddha” Narendrakīrti comments this is the Sambhogakaya.

Candrabhadrakīrti comments this is the Nirmanakaya displaying on
his crest the Five Buddhas. Smrti states it is the Jñanasattva
adorned with all the Buddhas.

127. Shaking hundreds of world spheres, he strides wide with the

‘feet of psychic power.’ Bearing the great recollection, he is
reality, the king over the concentration of the four
recollections.

“Strides…” Narendrakīrti comments this means the speediness on the

path attended with craving;
besides there are four:
1) the feet of magical power attended with thought, that is, with a
fearless thought desiring to attain instantly [the state of] Vajradhara;
2) attended with striving, that is, without laziness, desiring for
oneself and others the Buddha’s wisdom instantly;
3) attending with longing, that is, the desire to comprehend instantly
the reality; and
4)attended with analysis, that is, to engage the guru’s precepts free
from doubt.
“Great recollection” Narendrakīrti comments this is not forgetting
the precepts; besides, the “four recollections” that is, the four
stations of mindfulness:
1) the station of mindfulness of the body, the personal aggregates
and so forth looked on as deities;
2) the station of mindfulness of feelings, looking on them as great
pleasure;
3) the station of mindfulness of natures (dharmas), regarding all
dharmas as having a ‘single taste’ as non-production; and
4) the station of the mindfulness of consciousness (citta), mindful of
consciousness as identical with the great seal (Mahamudra).

128. Fragrant from the blossoms of the limbs of enlightenment, being

the ocean of qualities of the Tathagata, in knowing the practice
of the eight-limbed path, he knows the path of the perfect,
completely awakened.

“Limbs of enlightenment” Narendrakīrti comments these are the

standard seven bodhyanga, which Vilāsavajra lists as: recollection,
discriminating comprehension of dharmas, strenuous effort, joy,
calming, concentration and equanimity.
“Qualities of the Tathagata” the goal, namely, the Buddha powers,
confidences and so forth.
“Eight-limbed path” Narendrakīrti comments in a tantric
interpretation as 1) right view, the yoga of one’s [presiding] deity; 2)
right reflection, the reflection that reality is certain; 3) right speech,
128
 vajra muttering and so forth; 4) right mindfulness, mindful that the
body is a deity; 5) right samadhi, having as a meditative object the
co-emergent; 6) right occupation, performing the aim of sentient
beings; 7) right effort, putting one’s effort in the Vajrayana; and 8)
right subsistence, subsisting on the five fleshes and the five
ambrosias.
“Path of the perfect, completely awakened” Candrabhadrakīrti
comments this is the gift of the Dharma.

129. Greatly adhering to all beings, he adheres to nothing, like the

sky; arisen from the minds of all beings, he has the speed of
the minds of all beings.

“Adhering…adheres to nothing” Smrti comments he is attached

conventionally to the aims of sentient beings and unattached in the
ultimate sense because of voidness.
“Arisen from the minds of all beings” [Wayman: attuned to the
minds] Narendrakīrti comments that there are two kinds of this,
empowerment by the guru and endeavor by the disciple.
“Speed” Smrti comments that for example he knows the make-up of
the minds of all sentient beings.

130. “Knowing the value of the faculties of all beings, he captures the
hearts of all beings; knowing the reality of the meaning in the
five skandhas, he is the pure bearer of the five skandhas.

“Knowing the faculties” Narendrakīrti comments that knowing them

as superior and inferior;
“knowing the value” knowing what is an improper form and so
forth.
“Captures the hearts” Smrti comments that he enchants the
minds of candidates, teaching them the Dharma in accordance with
their [respective] potentialities.
“Knowing the reality in the five skandhas” Narendrakīrti
comments that the five personal aggregates correspond to the five
wisdoms and to the five Sugatas. However Smrti gives a non-tantric
list of five pure aggregates of morality, of samadhi, of insight, the
aggregate of liberation and the aggregate of knowledge and vision of
liberation.

131. “Established at the limit of all modes of deliverance, he is

skilled in all modes of deliverance; established on the path of
all modes of deliverance, he is the teacher of all modes of
deliverance.

“Deliverance” Smrti comments these are mundane and supramundane;

“skilled” skilled minutely in the deliverance of sravakas;
“established on the path” on the path of pratyekabuddhas;
“teacher of all modes of deliverance” means complete enlightenment.

132. “Rooting out existence in its twelve limbs, he is the true bearer of
twelve aspects; with the aspect of the practice of the Four Truths,
129
 he maintains the realization of the eight knowledges.

“Twelve limbs” Candrabhadrakīrti comments that these are the

twelve members of dependent origination in their arising order
attended with habit-energy (vāsanā), the life of this he “roots out;”
“true bearer of twelve aspects” these twelve aspects are the twelve
members in their reversal, this he maintains.
“Aspect of the practice of the Four Truths” Narendrakīrti
comments the suffering is to be experienced, the source of suffering
is to be eliminated, cessation [of suffering] is the result to be directly
realized, the path [to cessation] is the cause to be resorted to.
“Eight knowledges” Both Candrabhadrakīrti and Smrti comment
that the eight are the Four Noble Truths and their conforming
cognitions, for example, the Truth of Suffering constitutes a
cognition and “is to be realized” is the conforming cognition.

Add.
Vimalaprabha: The twelve truths are: …(the twelve limbs of
dependent origination). The twelve truths of those born from wombs
are obscured; the twelve truths of Buddhas are unobscured. The
twelve truths of those born from wombs are obscured because their
vital wind flows through the divisions of the vitality that has twelve
transits.

133. “His referent truth in twelve aspects, knowing the sixteen

aspects of reality, he is totally enlightened to the twenty
aspects, awake, omniscient and supreme.

“Twelve aspects” Smrti comments these are the Three Turnings of

the Wheel of Dharma for each of the Four Noble Truths for a total of
twelve. Manjusrimitra comments “Endowed with the characteristics
of the twelve aspects of the senses and sense-fields (āyatanas), he
has those twelve [aspects] which are the twelve aspects of
conventional truth.
“Sixteen aspects” Smrti comments these are the four aspects for
each of the Four Truths, thus for the First Noble Truth, the four are
impermanence, pain, voidness and non-self. Manjusrimitra equates
these sixteen aspects of reality with the sixteen types of emptiness.
“Twenty aspects” Smrti comments these are denying the ‘twenty
reifying views’, namely four statements for each of the five personal
aggregates; thus, form is not a self, self does not posses a form, form
does not belong to self, the self is not in a form – which deny four of
the reifying views. Manjusrimitra comments, “Adding to the aspects
of the sixteen knowledges of reality [that is, the sixteen kinds of
emptiness] the four aspects of the mirror-like [jñana], the [jñana] of
equality, the [jñana] of individual inspection and the situationally
effective [jñana].

Add.
Vimalaprabha: The twelve truths of the Buddhas are unobscured
because they have stopped the twelve factors [of dependent
origination. The sixteen realities are: [the states of joy:] Emanation
Body, Emanation Speech, Emanation Mind, Emanation Jñana; [the
130
 states of supreme joy:] Enjoyment Body, Enjoyment Speech,
Enjoyment Mind, Enjoyment Jñana; [the states of distinct joy:]
Dharma Body, Dharma Speech, Dharma Mind, Dharma Jñana; [the
states of innate joy:] Innate Body, Innate Speech, Innate Mind and
Innate Jñana.

134. Sending forth crores17of emanating bodies of uncountable

Buddhas, his complete realization is in every moment,
knowing the objects of every instant of mind.

“Sending forth” Narendrakīrti comments that the Mother

Prajnaparamita, who is the ‘messenger’ (dūtī) [sends forth].
“Every moment” [Wayman: momentary objects] Narendrakīrti
comments that these are the natures (dharmas) included in the
personal aggregates, realms and sense bases.
“The objects of every instant of mind” Narendrakīrti comments
that there are four:
1) the moment for imagining all the dharmas,
2) the moment for realizing the objects of sentient beings,
3) the moment for uncountable emissions and
4) the moment for manifesting complete Buddhahood.

135. Considering the purpose of the world by the means of

practicing the various vehicles, while delivered by the triple
vehicle, he is established in the fruit of the unique vehicle.

[Wayman] By means of the rules for the various vehicles, he

constructs the aims of the world; having delivered the three
vehicles, he stays in the one-vehicle fruit.

“Means of practicing” Smrti comments that these are the rules for
the diverse vehicles of the sravakas and so forth, that is, their
paths; “while delivered” by dint of discipline brought the sravakas,
pratyekabuddhas and bodhisattvas in their respective vehicles to
their respective fruits. “The fruit of the unique vehicle” Smrti
comments is the “one-vehicle” in the absolute sense, the Mahayoga
Vehicle or the incomparable Mantra Vehicle.

Add.
“The three vehicles” are provisional. One skilled in their intent
should be “emancipated” from that which is to be abandoned by
each of their paths. “A mantra adept abides in the result of a
single” final “vehicle” – the Mahayana Vajrayana. Since “the
Bhagavan said” this, one must know the intention of all three
vehicles.

136. Himself purified from defiled elements, he subdues the

elements of karma; crossed over the ocean of the floods, he has
departed the wilderness of the adhesions (yoga).

“Defiled elements” Narendrakīrti comments that these are the

17
One crore equals ten million.
131
 defilements and satellite defilements (upaklesha) of the three worlds;
“elements of karma” are the three realms arisen from virtuous and
non-virtuous karma – he makes an end to their habit-energies.
“Floods” Smrti comments that there are four: of lust (kāma), of
gestation (bhava), of [false] views (drsti) and of ignorance (avidyā).
“Wilderness of adhesions” [Wayman: glade of praxis]
Candrabhadrakīrti comments that like the moon – the praxis of
adversary [to defilements] – emerges from the glade, wherein living
beings circle, so [emerges] the spirited youth [that is, Manjusri] of
jñana.

137. Along with the perfuming elements (vāsanā), he casts off the
defilements, the associate defilements and the general
defilements. Being compassion and insight and means, he acts
successfully for the sake of the world.

“Defilement…” Smrti comments that the defilements are six, the

satellite defilements (upaklesha) are twenty-four and the associate
defilements (samklesha) are seven; he puts a final end to them
along with their deep-seated (anuśaya) “perfuming elements”
(vāsanā).
“Compassion” Narendrakīrti comments that this is the causal
phase and is the great compassion without a particular aim.
“Insight and means” Narendrakīrti comments that insight is the
non- two stage of completion; means is the collection of knowable
merit and the cultivation of the stage of generation;
“acts successfully for the sake of the world” that is, by that
collection of merit yielding the two Form Bodies, performs without
fail.

138. His purpose, the casting off of all conceptions (samjñā) toward
the objects of consciousness, he maintains suppression. His
referent, the minds of all beings, he is present in the minds of
all beings.

“All conceptions toward the objects of consciousness”

Narendrakīrti comments that ideas attribute signs to objects, that
is, that object has such-and-such a mark;
“casting off” by eliminating the object [he eliminates as well the
idea].
“His purpose” [Wayman: his object of perception] Narendrakīrti
comments that this means that cognition and knowable are not-
two.

139. Established within the minds of all beings, he enters into

equality with their minds; satisfying the minds of all
beings, he is the pleasure of all beings’ minds.

“The pleasure of all beings’ minds” Narendrakīrti comments

that this is terminology for installing them in the Dharma and
getting them to practice it.

140. Being the final statement, free from bewilderment, he is exempt

132
 from all error; having three referents, his mind is free of doubt
and having all objects, his nature is of three qualities.

“Three referents” Candrabhadrakīrti comments that these are

pleasure, pain and equanimity. Manjusrimitra comments that these
are acceptance, rejection and equanimity or as the three times.
“Three qualities” Candrabhadrakīrti comments that these are of
Body, Speech and Mind whereas Manjusrimitra equates the three
gunas with the three doors of liberation, emptiness, signlessness and
aspirationlessness.

141. His referents, the five skandhas and the three times, he
considers every instant; obtaining total awakening in one
instant, he is the bearer of the proper nature of all Buddhas.

[Wayman] Who has the goal of the five personal aggregates in the
three times, while detailing every proper moment; manifestly
completely enlightened in a single moment, while maintaining
the self-existence of all the Buddhas.

“Referent of the five aggregates” Narendrakīrti comments that

from the exchange (parivrtti) of the five personal aggregates, there
are five Buddhas.
“Three times” Narendrakīrti comments these are:
1) the time of birth, which means the five enlightenments having
such epithets as ‘who looks all around,’ ‘the self-originated one’ or
‘[like] the sun and moon,’ that is, when born from a womb;
2) the time of staying, which means acting directly for the sake of
sentient beings; and
3) the time of passing away, which means taking the lord and retinue
as non-two.
“Considers every instant” (detailing proper moment) See
commentary of verse 134.
“Bearer of the proper nature of all Buddhas” dwells in the heart of
the Buddhas of the three times as the Jñana Body Buddha.

142. Having a bodiless body, the foremost of bodies, he sends

forth crores of bodies; displaying forms without exception,
he is Ratnaketu, the great gem.

“Bodiless body” Smrti comments that this is the body of the

Dharmadhatu, not an ordinary body.
“He sends forth crores of bodies” [Wayman: comprehender at the
apex of bodies] Smrti comments that this is he who comprehends as
the Dharmakaya, at the apex of bodies, emitting the formal Buddha
Bodies.
“Great gem” Smrti comments this is a term for one who has been
initiated as Dharma King of the three realms [that is, on the Tenth
Bodhisattva Bhumi].
“Ratnaketu” Narendrakīrti comments that this is a name for the
Buddha Ratnasambhava.

133
 Fifteen verses on All-Accomplishing jñana.

143. To be realized by all Buddhas as the enlightenment of the

Buddhas, he is supreme; devoid of syllables, his source is in
mantra; he is the triad of the great mantra families.

“Devoid of syllables” Smrti comments that because in the absolute

sense there is no expression.
“Triad of the great mantra families” Smrti comments is
Vairochana as Body, Akshobhya as Mind and Amitabha as Speech.

Add.
The sphere of phenomena separate from subject and discourse, the
supreme, unchanging jñana, is “the one devoid of syllables.” It is “the
birthplace” (source) – the cause itself – of innate jñana itself, the worldly
and other “mantras.” Since it is to be known by oneself by means of the
unchanging filler, ejector and vase (prānāyāma), it is “great mantra.”
Body, speech and mind having the nature of the three joys are “the three
families”.

144. The progenitor of the significance of all mantras, he is the

great bindu, devoid of syllables; with five syllables and greatly
void, he is voidness in the bindu, with one hundred syllables.

“Significance of all mantras” [Wayman: purposes of…]

Narendrakīrti comments that this is the accomplishment of the two
siddhis (the various mundane and the supramundane Buddhahood).
“Great bindu devoid of syllables” Padma Karpo comments that
nirvana, the jñana element is inexpressible;
“five syllables and greatly void” the throat and so forth, pronounce
the mantras of the space element and so forth [going with the five
personal aggregates], namely,
1) perception (vijñāna) (the space element), ‘A’ like a gri gug (short,
crooked sword) is in the middle;
2) above it is the motivations (samskāra), the wind element, ‘A’ like a
dbyug gu (wand, stick);
3) at the right, feelings (vedanā), the fire element, ‘A’ like a tsheg
drag (visarga, aspiration sound);
4) at the left, ideas (samjñā), the water element [‘A’] like a thigle
(bindu, drop);
5) below, form, the earth element, ‘A’ like a thon gśol (crooked beam);
thus the five symbolize Vajrasattva as the BAM syllable;
“voidness in the bindu with one hundred syllables” the jñana
element is added to the five elements and the six, in six directions,
are associated with the consonants in six classes; when the six are
‘unified’ they are the E syllable Dharmadhatu;
“five syllables and greatly void” is called semen and moon;
“voidness in the bindu with one hundred syllables” is called blood
and sun.
“Voidness in the bindu with one hundred syllables” Both
Narendrakīrti and Candrabhadrakīrti have it read as one hundred while
the Sanskrit original reads six.
134
 Vimalamitra comments on the first half of the verse as referring to
the stages of generation and completion.
A variety of five syllables are given: Manjusrimitra gives A RA PA
CA NA, Vilāsavajra gives OM AH HŪM HRIH AH and Vimalamitra
gives OM AH HŪM SVĀ HĀ.

Add.
It is “the one that engenders the entire aim” – Mahamudra, of the
worldly and transcendental “mantras.” Since the nature of
expression has entered the central channel, it is “the great drop
without syllables.” It is the five syllable great void” that is the five
aggregates separate from obscuration. The void of all aspects that
is the elements separate from obscuration is “the six syllable drop
void”.

145. Having all aspects, having no aspects, he bears four

bindus; partless, beyond enumeration, he sustains the
limit at the level of the fourth meditation.

“Having all aspects, having no aspects” [Wayman: having all

images…] Narendrakīrti comments having all aspects in the
conventional sense and lacking all in the absolute sense.
“Bears four bindus” [Wayman: holding the bindu of sixteen halved
twice] Narendrakīrti comments that bindu divided means vajra and
padma divided. (The ‘Grel pa tshul gsum gsal ba byed pa’i sgron ma
says referring to this verse and verse 144 that there is a sequence of
bindu fractions or syllables in the order of five, six, eight and
sixteen.) Vimalamitra comments that bindu here refers to the
bijamantra A Ā AM AH.
“Partless, beyond enumeration” Narendrakīrti comments that this
refers to co-emergent joy; that the partless (branchless) are
‘elaboration’ and that enumeration is the division yielding sixteen.
“The limit of the fourth meditation” Normally this would mean
Akanishta Heaven but Candrabhadrakīrti in a Anuttarayogatantra
interpretation comments on this in terms of the four lights or four
voids, namely [for lights] Light, Spread-of- Light, Culmination-of-
Light and the Clear Light, where the fourth dhyana is equivalent to
the Clear Light.

Add.
Vimalaprabha: The sixteen realities of the Buddhas are unobscured
because they hold half of a half of the sixteen drops.

146. Directly knowing all the branches of meditation, knowing the

lineages and families of concentration, with a body of
concentration, the foremost of bodies, he is King of all
Sambhogakayas.

“Directly knowing” [Wayman: supernormal cognition]

Narendrakīrti comments that this is knowing with certainty the four
mudras, the four moments (ksana), the four joys (ānanda) which are
135
 the branches or means (upāya) of dhyana.

147. With an emanating body, the foremost of bodies, bearing the

lineage of the Buddha’s emanations, he emanates forth in every
one of the ten directions, acting for the needs of the world just as
they are.

“Emanates forth” Narendrakīrti comments that by adopting an

emanation in any one of the many forms in different places.

148. The deity beyond deities, the teacher of gods, the leader of
heavenly beings, he is the lord of Demigods, leader of immortals,
the guide of heavenly beings, a churner and the lord of churners.
“Deity beyond deities” [Wayman: god of gods] Candrabhadrakīrti
comments he is Brahma.
“Teacher of Gods” [Wayman: Indra of the gods] Candrabhadrakīrti
comments he is Śakra (a name of Indra).
“Leader of gods” [Wayman: master of…] Candragomin comments he
is Vishnu.
“Lord of demigods” Candragomin comments he is Rāhula.
“Guide of heavenly beings” Candragomin comments he is Jupiter.
“Churner” [Wayman: destroyer] Candragomin comments he is
Vemacitra18, leader of the asuras or Rāvana, King of the rakshasa
with ten heads.
“Lord of churmers” Candragomin comments he is Mahadeva (a
name of Shiva).
Vilāsavajra elaborates, “He is called the leader of gods because he
has the nature of Vishnu. He is called the deity beyond gods since he
has the nature of Brahma. Likewise, the leader of demigods because
he has the nature of the leisurely Vairochana, the lord of demigods
since he has the nature of the planet Rāhu, the leader of immortals
since he has the nature of Purabhit, the guide of heavenly beings
since he has the nature of the planet Brhaspati19, the churner since
he has the nature of Ganapati and he is called the lord of churners
because he has the nature of Mahadeva.”

149. Crossed over the wilderness of existence, he is unique, the

teacher, the guide of the world; celebrated and being the donor
of Dharma to the world in its ten directions, he is great.

“Existence” Candragomin comments this is the three realms.

“Wilderness” Candragomin comments this is where the dharmas of
phenomenal life are purposeless and void.
“Crossed over” Candragomin comments he is not tainted by the
faults of phenomenal life.
“Unique teacher” Candragomin comments he is unrivaled.
“Guide of the world” [Wayman: guru] Candragomin comments there
is no one higher.
“Donor of Dharma” Candragomin comments he teaches the meaning

18
Vemacitra (Bright Loom) is another name for Pramatha (Tib. 'Joms-byed), "The Destroyer," the
Sanskrit name of the leader of the asuras.
19
Brhaspati is the teacher of the gods also identified with the planet Jupiter.
136
 of the non-flux (anāsrava).

150. Dressed in the mail of loving-kindness, equipped with the

armor of compassion, [armed] with [a volume (pothī) of]
prajna[-paramita], a sword, a bow and arrow, he is victorious
in the battle against defilements and unknowing.

“Dressed in the mail of loving-kindness” Candragomin comments love

as thinking of everyone as though an only son and dressed in mail
means he is protected from hatred.
“Armor of compassion” compassion in that he fervently wishes that all
sentient beings to be free from suffering and armor, the upper mantle like
armor that does not allow the interruption of the aims of sentient beings.
“Sword” Narendrakīrti comments that this is the sword of the three
insights (of hearing, contemplation and meditation) that are like a sword;
“bow” is voidness and “arrow” is compassion. Vilāsavajra comments,
“The specific instruction is this. [Manjusri] is to be conceived of as
having a red color and four arms.”

151. Having Mara as an enemy, he conquerors Mara, a hero putting

an end to the terror of the four Maras; the conqueror of the
army of all Maras, he is the completely awakened, the leader of
the world.

“Enemy/hero” Candragomin comments he is the jñana being, who

ends the danger of the four kinds of Mara, namely ‘son-of-the-god,’
‘death,’ defilement and personal aggregates; and defeats all their
followers, called “the army of Mara.”

152. Praiseworthy, honorable, laudable, continually worthy of

respect, he is the best of those to be worshipped, venerable, to
be given homage, the supreme guide.

“Honorable” Narendrakīrti comments for being the hero (as

described in verse 151);
“worthy of respect” [Wayman: …of offerings] with thanks;
“praiseworthy” with a joyful expression;
“best of those to be worshipped” reverently; and “to be given
homage” by kings and the like.

153. His gait being one step through the triple world, his course as far
as the end of space, triple-scienced, learned in śruti20 and pure,
his are the six sublime perceptions and the six recollections.

“One step” Candragomin comments this means going in a single

moment.
“As far as the end of space” Candragomin comments because he is
not tainted by the faults of samsara.

20
Sruti texts are considered divine revelation, heard and transmitted by earthly sages.
137
 “Triple- scienced” [Wayman: three pure visions] Candragomin
comments that these are existence, nonexistence and not-two. In
Brahmanical terms it refers to the three Vedas.
“Six sublime perceptions” (sadabhijñā) Candragomin comments
that these are the divine eye, divine hearing, knowing the minds of
others, knowing death-transference and rebirth, magical ability and
knowing that the fluxes have been eradicated.
“Six recollections” (sadanusmrti) Candragomin comments these
are of the Buddha, of the Dharma, of the Sangha, of renunciation, of
the gods and of the guru.

154. A bodhisattva, a great being, beyond the world, with great

spiritual power, completed in the perfection of insight, he has
realized reality through insight.

“Bodhisattva” Candragomin comments this is the perfection of his

own aim;
“great being” the perfection of the aims of others;
“with great spiritual power” [Wayman: magical power] possessing
the four ‘feet’ of magical power (rddhipāda);
“beyond the world” having crossed over samsara;
“completed in insight” [Wayman: at the limit] he has the insight
consisting of hearing and the insight consisting of contemplation;
“realized reality through insight” he has the insight consisting of
meditation;
“reached reality” realizing the vajra-like samadhi.

155. Knowing himself and knowing others, being all for all, indeed he
is the highest type of person; completely beyond all comparisons,
he has to be known, the supreme monarch of jñana.

“Knowing himself” Candragomin comments that the characteristic of the

vajra-like samadhi, the subject (visayin);
“knowing others” the object (visaya);
“highest type” unrivaled;
“he has to be known, the supreme monarch of jñana” [Wayman: best
master of knowing and the known] knowing is the evaluating knowledge
and the knowable is the object being evaluated.

156. Being the donor of the Dharma, he is best, the teacher of the
meaning of the four mudras; he is the best of the venerable
ones of the world, who travel by the triple deliverance.

“The four mudras” Smrti, Narendrakīrti and Candrabhadrakīrti all

comment on these as the samayamudra, the dharmamudra, the
karmamudra and the Mahamudra.
“Triple deliverance” the Three Vehicles.

157. Glorious and purified through absolute truth, great with the
fortune in the triple world, glorious in making all success,
Manjusri is supreme among those possessed of glory.

138
 “Glorious and purified through absolute truth” Narendrakīrti
comments that this is the fruit for those mentioned in the
preceding verse who travel by the triple deliverance.
“Glory” Narendrakīrti comments that this is the non-two source for
all of the aims of oneself and others.
“Manju” Narendrakīrti comments that he is smooth (manju)
because he lacks the wounds of all the “two’s.”

Five verses on the jñana of the five Tathagatas.

158. Reverence to you, the giver of the best, the foremost vajra.
Homage to you, the limit of actuality.
Reverence to you, whose womb is emptiness.
Homage to you, the enlightenment of the Buddha.

“Reverence to you” Narendrakīrti comments this praise is for the

Tathagata Akshobhya and the Dharmadhatu wisdom. Smrti
comments that this praise summarizes the character of the Vajra
Family. Candragomin comments that the praises in five verses
amount to twenty features of homage;
“giver of the best” [Wayman: giver of boon] is the Dharmadhatu
wisdom;
“vajra” the five wisdoms in the inseparable condition.
1) “The foremost” Candragomin comments you, the jñana being;
2) “the limit of actuality” [Wayman: the true end] is not an object of
the intellect;
3) “womb is emptiness” is birth from non-production;
4) “enlightenment of the Buddha” is the perfection of elimination
and the perfection of jñana.

159. Reverence to you, the desire of the Buddha.

Homage to you, the passion of the Buddha.
Reverence to you, the joy of the Buddha.
Homage to you, the delight of the Buddha.

“Reverence to you” Narendrakīrti comments is praise for the

Tathagata Vairochana and the Mirror-like wisdom. Smrti
comments that this praise summarizes the character of the
Tathagata Family.
Candragomin comments 5) “passion of the Buddha” for the aims
of living beings.
Narendrakīrti adds to assist lower beings like an abbot would;
6) “desire of the Buddha” that sentient beings attain Buddhahood;
7) “joy of the Buddha” in the son of the family who yearns for
Buddhahood, besides enjoyment in the aims of sentient beings;
8) “delight of the Buddha” [Wayman: sport of…] in displaying the
twelve deeds of a Buddha for the aim of sentient beings.

160. Reverence to you, the Buddha’s smile,

Homage to you, the Buddha’s laugh.
139
 Reverence to you, the Buddha’s speech.
Homage to you, the Buddha internal reality.

“Reverence to you” Narendrakīrti comments that this is praise for

the Tathagata Amitabha and the Discriminative wisdom. Smrti
comments that this is the praise that summarizes the character of
the Lotus Family.
9) “Buddha’s smile” Smrti comments is the opened lotus of the face
because he comprehends reality;
10) “Buddha’s laugh” emitting light rays that symbolize that he has
comprehended the profound, wondrous meaning and teaches the
bodhisattvas;
11) “Buddha’s speech” is of four kinds: a) with a fierce
pronunciation, the manner of reciting in the Vajra Family, b) with
clear expression, the character of recitation in the Ratna Family, c)
with subtle, chanted tones, the way one recites in the Padma Family
and d) with vajra letters, that is, without sound that can be heard,
the recitation in the Tathagata Family;
12) “internal reality” [Wayman: state of mind] which is either the
bare nature of the Buddha’s mind or symbols of the mind, for
example, the vajra, the jewel, the lotus and the crossed vajra.

161. Reverence to you, arisen from nonexistence.

Homage to you, the arising of Buddhas.
Reverence to you, arisen from the sky.
Homage to you, the arising of jñana.

“Reverence to you” Narendrakīrti comments that this is the

praise for the Tathagata Ratnasambhava and the wisdom of
equality. Smrti comments that this praise summarizes the
character of the Jewel Family.
13) “arisen from nonexistence” Narendrakīrti comments arisen
from non-self (anātman), performing the aim of sentient beings in
the manner of the twelve examples of illusion; or arisen from all
the Buddha merits like the wish-granting jewel;
14) “arising of Buddhas” appearances without end of bodies and
wisdom;
15) “arisen from the sky” means not tainted by the features
(dharma) of a birthplace;
16) “arising of jñana” [Wayman: source of wisdom] refers to the
wisdom of equality itself.

162. Reverence to you, Illusion’s Net.

Homage to you, the Buddha’s dancer.
Reverence to you, the all for all.
Homage to you, the jñanic body.”

“Reverence to you” Narendrakīrti comments that this praise is for

the Tathagata Amoghasiddhi and the All-Accomplishing wisdom.
Smrti comments that this praise summarizes the character of the
Karma Family.
17) “Illusion’s Net” Candragomin comments that this is the
140
 inseparable bliss- void;
18) “Buddha’s dancer” [Wayman: Buddha’s dance] the various fierce
bodies;
19) “all for all” for all of samsara;
20) “jñanic body” the body that is bright and devoid of imagination.

Five verses as an epilogue.

163. Then the glorious Vajradhara, joyful and glad, with his
hands folded in homage, bowed to the protector, the
completely awakened, the blessed one, the Tathagata.

164. And with many other kinds of Vajrapanis, all of them

esoteric leaders, protectors and kings of wrath, he loudly
replied,

165. We rejoice, O protector, it is good, it is fine, it is well said.

Great benefit is done for us in causing us to obtain perfect
enlightenment.

166. And also for this unprotected world desiring the fruit of
liberation, this purified path to wellbeing is proclaimed as
the practice of Illusion’s Net.

“This purified path” Candrabhadrakīrti comments that pure means

good in the beginning; excellent means good in the middle; and deep
(from the following verse) means good in the end.

167. It is deep, lofty and extensive, with great meaning, performing

the aims of the world; indeed, this object of knowledge of the
Buddhas has been taught by the perfect, completely awakened.”

Final commentary by Candrabhadrakīrti: Manjusri is the main body

of the Six Families. The six original Buddhas are jñanasattvas. In
the absolute sense, there are six jñana bodies. The rehearsal of
names (namasamgiti) is the rehearsal of the meaning of
contemplating the names of his six mandalas. The Bhagavat
Shakyamuni is Vairochana; it was in a future time that,
materializing as Shakyamuni, there was the [phenomenal]
Shakyamuni.

The arrangement of the mantra21.

OM, O pure vajra whose proper nature is the nonexistence of all
dharmas, A Ā AM AH –

21
Wayman places these in a Chapter Twelve prior to the concluding verses while Davidson
includes it as part of the prose section which I have not included as it is not quoted in the
Vimalaprabha and is widely accepted as not part of the original text.
141
 Candrabhadrakīrti comments that this is the upahydaya (near
heart mantra) of Vajratīksna. Narendrakīrti comments that
OM is the benediction;
“all dharmas” are all dharmas included in the personal
aggregates, realms and sense bases; how are they
“nonexistent”? – like the insubstantial, appearing like the
moon reflected on the water;
“O pure vajra” [Wayman: vajra vision] is the inseparability of
appearance and the void, the extraordinary seeing of the
Buddha eye; as to method:
A is means, Ā is insight and arising from those two is AM, the
conventional bindu and AH, the absolute insubstantial.

That is to say, employing the purity of Manjusri, the jñanic

body of all Tathagatas, A AH,

Candrabhadrakīrti comments that this is the upahydaya of

Duhkhaccheda, intrinsic “purity” means non-artificial;
“employing” means [assuming] the rank in the sense of body;
A is means and AH is insight and with these two, one may
assume the rank that is given the name “Manjusri, the jñanic
body of all Tathagatas.”

Bear up, bear up the heart of all Tathagatas – OM HŪM HRĪH.

Candrabhadrakīrti comments that this is the upahydaya of

Prajnajñana. Narendrakīrti comments that “heart” means the
jñana body abiding in “the heart of all Tathagatas”; “bear
up, bear up” [Wayman: remove, remove] (hara) means asking
their heart, the heart of Body, Speech and Mind to remove all
of the defilements of ordinary body, speech and mind;
OM HŪM HRĪH, thus becoming the Body, Speech and Mind.

O blessed one, O Lord of Speech who is embodied jñana with great speech,

“O blessed one” Candrabhadrakīrti comments that this is the

upahydaya of Jñānakāya. Narendrakīrti comments that this
is to whom belongs the previously mentioned Body, Speech
and Mind.
“O Lord of Speech, embodied jñana” Candrabhadrakīrti
comments that this is the upahydaya of Vāgīśvara.
Narendrakīrti comments that who while ‘cooking’ changes the
colors in the jñana body of everything non-two.

O embryo of the jñana of the Dharmadhatu, being very pure and stainless
like the spatial field of all dharmas – AH.”

Candrabhadrakīrti comments that this is the upahydaya

of Arapacana. Narendrakīrti comments that AH means
dissolving into non-arising [the absolute].

142
The Mandalas of the Namasamgiti.

There is no agreement as to the number of mandalas associated with the

Namasamgiti.
Candrabhadrakīrti states there are six following the theory that since there
are six tantric Buddha Families, there should be six mandalas. This position
was also held by Manjusrimitra and in Tibet by Bu-ston. Smrti states that
there are seven mandalas. In any case as far as practice is concerned, the
commentators only provide rituals for three of the mandalas, the
Dharmadhatu-Vāgīśvara, the Arapacana and the Vajrabhairava.
To summarize the system of six mandalas:

V.The Great MandalaofVajradhatu Vairochana Tathagata or Triple Prajñājñānamurti

VI.The Pure Dharmadhatu Wisdom Amoghasiddhi Mahamudra Arapacana
VII. The Mirror-Like Wisdom Akshobhya Vajra Duhkhaccheda
VIII. Discriminative Wisdom Amitabha Lotus Vajratīksna
IX. The Wisdom of Equality Ratnasambhava Ratna Vāgīśvara
X. All-Accomplishing Wisdom Vajrasattva Karma Jñānakāya

The system of seven mandalas.

Mandala 1: Net of Illusion: Dharmadhatu- Vāgīśvara [Chapter Four]

Central Deity: Manjughosha who is golden in color with four faces and eight
hands
First circle: Eight Ushnisha deities22, beyond them in the main directions
are Akshobhya, Ratnasambhava, Amitabha and
Amoghasiddhi, in the intermediate directions are Lochana,
Mamaki, Pandara and Tara plus four male guardians of the
gates.
Second circle: In the east are the twelve bhumis23, in the south the twelve
Paramita goddesses24, in the west the twelve Vasita25, in the

22
In the Nispannayogāvalī these are: Vajrosnisa, Ratnosnisa, Padmosnisa, Viśvosnisa, Tejosnisa,
Dhvajosnisa, Tiksnosnisa and Chhatrosnisa.
23
In the Nispannayogāvalī these are: Adhimukticaryā, Pramuditā, Vimalā, Prabhākari, Arcismati,
Sudurjayā, Abhimukhi, Dūrangamā, Acalā, Sādhumati, Dharmameghā and Samantaprabhā
24
In the Nispannayogāvalī these are: Ratnapāramitā, Dānapāramitā, Śilapāramitā,
Ksāntipāramitā, Viryapāramitā, Dhyānapāramitā, Prajñāpāramitā, Upāyapāramitā,
Pranidhānapāramitā, Balapāramitā, Jñānapāramitā and Vajrakarmapāramitā.
25
In the Nispannayogāvalī these are: Āyurvaśitā, Cittavaśitā, Pariskāravaśitā, Karmavaśitā,
Upapattivaśitā, Rddhivaśitā, Adhimuktivaśitā, Pranidhānavaśitā, Jnānavaśitā, Dharmavaśitā,
Tathatāvaśitā and Buddhabodhiprabhā-Vaśitā
143
 north the twelve dharani goddesses26, in the gates four
Pratisamvits27 and in the intermediate corners Lasya, Mala,
Gita and Nrtya.
Third Circle: Sixteen bodhisattvas in four groups in the main directions,
ten Krodha deities (four in the main directions, four in the
intermediate, one above and one below) and eight offering
goddesses.
Fourth Circle: Eight mundane directional deities (Indra, Yama and so forth)
Beyond the Fourth Circle: Fifteen Hindu gods, the nine planets, the eight naga
kings, the eight
asura kings, the eight Yaksha kings28and the twenty-eight
naksatra (lunar mansions).

Mandala 2: Vajradhatu: Namasamgiti Manjusri [Chapter Five]

Central Deity: Mahavairochana who is white in color with four

faces and eight hands The rest of the deities of the mandala:

29. The great inhalation is not a production, free from utterance by

speech, chief cause of all speech, the clarification of all words.

1. Goddess Sattavavajrī, the letter A, the cause of mirror-

like wisdom, voidness gate She is “not a
production”
2. Goddess Ratnavajrī, the letter Ā, the comprehension of the
wisdom of equanimity, signless gate. She is “free from
utterance by speech”
3. Goddess Dharmavajrī, the letter AM, the condition of expressing
the discriminative wisdom, wishless gate. She is “chief cause
of all speech”
4. Goddess Karmavajrī, the letter AH, clarifying the all-accomplishing
wisdom, non-activity gate. She is “the clarification of all
words”

30. His great desire is an extended festival, securing the

happiness of all beings; his great anger is an exalted festival,
being the great enemy of all defilement.

5. Buddha Amitabha is “great desire.”

Manjusri who is the offering of Amitabha’s discriminative wisdom

26
In the Nispannayogāvalī these are: Sumati, Ratnolkā, Ushnishavijayā, Mārī, Parnaśabarī,
Jāngulī, Anantamukhī, Cundā, Prajnāvardhanī, Sarvakarmāvaranaviśodhanī,
Aksayajnānakaranda and Sarvabuddhadharma-Kosavatī.
27
In the Nispannayogāvalī these are: Dharma Pratisamvit, Artha Pratisamvit, Nirukti Pratisamvit
and Pratibhāna Pratisamvit
28
Pūrnabhadra, Mānibhadra, Dhanada, Vaiśravana, Civikundalī, Kelimālī,, Sukhendra and
Calendra.
144
 is the first “extended festival.” Manjusri here is in the form
of Namasamgiti Manjusri who is either white or red in color,
with three faces and eight hands. Bu-ston suggests that this
is the form that one visualizes oneself in when generating this
mandala
6. Buddha Akshobhya is “great anger.”
The offering of Akshobhya’s mirror-like wisdom is the second
“extended festival.”

31. His great delusion is an exalted festival, subduing the delusion

in those with dull wit; his great wrath is an exalted festival, the
great enemy of great wrath.

7. Buddha Vairochana is “great delusion”

The offering of Vairochana’s Dharmadhatu wisdom is the first “exalted
festival”
8. Buddha Amoghasiddhi is “great wrath”
The offering of Amoghasiddhi’s All-Accomplishing Wisdom is the
second “exalted festival”

32. [Wayman] Great offering, great clinging, driving away all

clinging. Great desire, great pleasure, great delight,
great joy.

9. Buddha Ratnasambhava is “great clinging”

The offering of Ratnasambhava’s wisdom of equality is the first “great
offering”
10. Vajrasattva is “great desire”, inner void (adhyāma-śūnyatā)
because Vajrasattva is the comprehension of voidness, for
generating the mind of enlightenment with great desire;
longing for the characteristics of a Buddha and to serve the
aim of others.
11. Vajrarāja is “great pleasure”, outer void because he does not
release his “hook” while there is great pleasure that is non-
fluxional (anāsrava)
12. Vajrarāga is “great delight”, inner and outer void because of
repeatedly considering the preceding two.
13. Vajrasādhu is “great joy”, great void, while experiencing the result,
like the snap of fingers.

These are the four beings in Akshobhya’s family in the east.

33. Of great form and great body, with great color and grand
physique, with exalted name he is very noble, having a grand,
expansive mandala.

Vajraratna, voidness of voidness, because it shines in all Buddha fields and

because it multiplies out of jewels is "great form and great body”
14. Vajratejas, absolute void, because the own-nature of the six
colors of sunlight and because a wisdom body is “great color
and grand physique”
145
 15. Vajraketu, voidness of the constructed, because of great fame in
all directions and because of coming from an ultimate gift is
“exalted name and noble”
16. Vajrahāsa, voidness of the unconstructed, because it embraces
an inner content and because it pervades the whole world is “grand
and expansive mandala”

These are the four beings in Ratnasambhava’s family in the south.

34. Bearing the great sword of insight, with the great hook for
defilements, he is foremost, greatly famous, very renowned,
with great light and exalted splendor.

18. Vajradharma, transcendent voidness, because holding the

sword of insight is discriminative wisdom and because vajra-
holding makes understood the true nature is “bearing the
great sword of insight”
19. Vajratīksna, voidness of what is without beginning or end, is here
the hook of (i.e., belonging to) wisdom-jñana which knows the
true nature of defilement through change of place, elimination
and cognition (of it), so it is what knows the place is “the
great hook for defilements”
20. Vajracakra [Vajrahetu in other texts], voidness of the undeniable,
because it is the Wheel of Dharma which does not reverse
itself from maturing sentient beings and because it is all-
pervasive by turning the wheels of the seven kinds of mandala
is “greatly famous, very renowned”
21. Vajrabhāsa, voidness of ultimate substance, because of having
the Dharmadhatu’s light that pervades the three realms and
illuminates the streams of consciousness of sentient beings
and because free from “dark” speech such as double-talk and
incoherent words is “great light and exalted splendor”

These are the four beings in Amitabha’s family in the west.

35. Bearing the grand illusion, he is wise, accomplishing the

object [of beings in] the grand illusion. Delighted with the
pleasure of the grand illusion, he is a conjuror of grand
illusions.

22. Vajrakarma, voidness of inherent character, because wise in the

vajra action, the wondrous Buddha offering that generates the
merits of sentient beings and because (Manjusri) holds the
illusion of magical manifestations is “wise, bearing grand
illusion”
23. Vajraraksa, voidness of all dharmas, because he protects while
performing offerings and protects with the mirror of the yoga
path and because he performs the aim of others by the “net
of illusion” is “accomplishing the object, the grand
illusion”
24. Vajrayaksa, voidness of absence; since Vajrayaksa is the secret
enemy, Manjusri is pleased to pacify the hindering demons by
way of an illusion, because he himself has the wondrous action
146
 of protection is “delighted with the pleasure of the grand
illusion”
25. Vajrasandhi, voidness of absent self-existence, since Manjusri
can compress everything into a single taste, as a diamond
fist, thus creating the illusion of something persisting is
“conjuror of grand illusions”

These are the four beings in Amoghasiddhi’s family in the

north.

36. [Wayman] Best as a great patron. Foremost bearer of great

morality. Steadfast as a bearer of great forbearance.
Enterprise of great striving.

26. Lāsyā, who donates to the Buddha with faith and donates to the
sentient beings with generosity is “best as a great patron”
27. Mālā, of the three kinds of morality, keeps the vows of body,
speech and mind is “foremost bearer of great morality”
28. Gītā, of the three kinds of forbearance, forbears, bears up the
profound meaning is “steadfast as a bearer of great
forbearance”
29. Nrtyā, enthusiastically promoting the root of supramundane
virtue is “enterprise of great striving”

The four secret goddesses (as the first four paramitas of dāna, śila,
ksānti and vīrya)

37. Present in exalted meditation and concentration, bearing

the body of great insight, he is great strength, great means;
his is aspiration and jñana ocean.

30. Vajrapuspā dwells in the supramundane meditation without

any straying is “present in exalted meditation”
31. Vajradhūpā, bearing the body of all dharmas analyzed by
transcendent insight is “the body of great insight”
32. Vajralokā, because her means are not weak and because she
has all the necessary means for fulfilling the expectations of
sentient beings is “great strength, great means”
33. Vajragandhā, because she opposes all bad wishes by her right
aspiration is “aspiration and jñana ocean”

The four secret goddesses (as the final six paramitas of

dhyāna, prajñā, bala, upāya, pranidhāna and jñāna)

[Note: The Namasamgiti has no verse for the four gatekeepers who are
Vajrankuśa (Vajra Hook), Vajrapāśa (Vajra Noose), Vajrasphota (Vajra
Chain) and Vajraveśa (Vajra Bell). The text proceeds with enumerating
the sixteen bodhisattvas]

38 Unlimited in loving-kindness, greatly compassionate and

most intelligent, with great insight and grand intellect, he is
great in means with profound performance.
147
 34. Maitreya who treats all sentient beings as though he were their
mother and no matter how numerous those beings, he treats
them as though they were an only child is “Unlimited in
loving-kindness”
35. Manjusri, performing the aim of sentient beings with great
compassion impartially, with the best mind that is non-dual
is “greatly compassionate”
36. Gandhahasti (Perfume Elephant), whose insight transcendently
analyzes all the dharmas [or whose lofty intellect shows
compassion] is “most intelligent, with great insight”
37. Jñānaketu, whose great means is perfect jñana, whose great deed
is wise is [or wise in means of taming the beings according to
whether their faculty is superior, middling or inferior] is “great
in means with profound performance”

These are the four bodhisattvas associated with Akshobhya in the

east.

39 [Wayman] Empowered with great magical ability. Great

impetus, great speed. Majestically powerful,
renowned. Forward thrust with great power.

38. Bhadrapāa (Good Protection), using magical ability of bodily parts

such as with the nail of the big toe dominating Brahma’s
battleground is “Empowered with great magical ability”
39. Sāgaramati (Oceanic Mind) “great impetus” because of the
fierce impetus of jñana; “great speed” because passing
through the many world-realms as a Buddha offering.
40. Aksayamati (Inexhaustible Mind) “majestically powerful”
because of fulfilling the collections of merit and wisdom of
worldlings, disciples and self-enlightened ones; “renowned”
because of fulfilling the collections of merit and wisdom of
the Buddha.
41. Pratibhānakūta (Heaped-up Eloquence) because the ten powers and
the rest, domineer the disciples is “forward thrust with great power”

These are the four bodhisattvas associated with Ratnasambhava in

the south.

40. Splitter of the vast great mountain of existence, being

Mahavajradhara he is indestructible. Being very fierce and
very terrible, he creates fear in the very ferocious.

42. Mahāsthāmaprāpta (Who is Mature in Great Power) since the

great mountain consists of the impervious five grasping
aggregates and Manjusri, mature in right nature, shatters
“the vast great mountain of existence.”
43. Sarvāpāyañjaha (Banishment of All Misfortune) because
misfortune is itself stout and for its banishment, one needs
Manjusri’s stout vajra of entirely good wisdom which cannot
be broken into two as the apprehender and the apprehended
is “Mahavajradhara he is indestructible.”
148
 44. Sarvaśokatamonirghātamati (Mind that has Removed All Sorrow
and Darkness) is “very fierce” because of a fierce
manifestation to candidates difficult to tame; “very terrible”
because taming by a sham of wrath.
45. Jālinīprabha (Ensnaring Light) because of being frightful to the
three gods who are great fears, namely, the realm above is
frightened by Brahma; the realm upon the earth, by
Mahādeva (Śiva), the realm below by Vishnu, he “creates
fear in the very ferocious.”

These are the four bodhisattvas associated with Amitabha in the

west.

41. Being highest with mahavidyās, he is the protector; being

highest with mahamantras, he is the guide. Having mounted to
the practice of the Great Vehicle, he is highest in the practice
of the Great Vehicle.

46. The youthful Candraprabha (Moonlight) because he is “with

mahavidyās”, protects sentient beings and “highest” means
the Vajrayana.
47. Amitaprabha (Immeasurable Light) because he is “with
mahamantras”, demonstrates on the basis of knowing the
diverse faculties of sentient beings as well as the makeup of
their defilements and “highest” means the Vajrayana.
48. Gaganagañja (Treasury of the Sky) because this is the
Mahayana route to the goal, he has “mounted to the
practice of the Great Vehicle.”
49. Sarvanivaranaviskambhi (Dispeling All Obscurations) because
this is the Vajrayana kind of Mahayana and because you
Manjusri are Sarvanivaranaviskambhi [as you are the other
bodhisattvas], you are “highest in the practice of the Great
Vehicle.”

These are the four bodhisattvas associated with Amoghasiddhi in

the north.

Mandala 3: Dharmadhatu Wisdom [Chapter Six].

Central Deity: Amoghasiddhi

Form of Manjusri: Arapacana (also known as Sadyonubhava)
from the syllable A First Circle of Deities: Jālinīkumāra (also
Sūryaprabha) from RA in front Candraprahbha from PA in the
back Keśinī from CA to the right Upakeśinī from NA to the left.

Mandala 4: Mirror-Like Wisdom [Chapter Seven].

Central Deity: Vajrahūmkāra (or Trailokyavijaya or Vajrabhairava)

149
 Form of Manjusri: Arapacana (or possible Sthiracakra) Theoretically
Wayman says it should be Duhkhaccheda (Destroyer of Suffering) as
this is the form of Manjusri associated with Akshobhya who is the
Lord of the Mirror-like Wisdom.
The Ten Krodha deities (under the different names of) Vajradanda,
Analārka, Vajrosnīsa, Vajrakundalī, Vajrayaksa, Vajrakāla,
Vajrabhīsana, Usnīsa and Vajrapātāla in the four main and
intermediate directions and above and below respectively.

Mandala 5: Discriminative Wisdom [Chapter Eight].

Central deity: Amitabha

Form of Manjusri: Vādisimha (Wayman states that theoretically it should
be Vajratīksna who is associated with Amitabha or Vajrarāga)
First Circle of Deities: The Five Dhyani Buddhas
Second Circle of Deities: The bodhisattvas Maitreya, Manjusri,
Gandhahasti, Jñānaketu, Bhadrapāla, Sāgaramati, Aksayamati,
Pratibhānakūta, Mahasthāmaprāpta, Sarvāpāyañjaha,
Sarvaśokatamonirghatamati, Jāliniprabha, Candraprabha,
Amitaprabha, Gaganagañja and Sarvanivaranaviskambhi.

Mandala 6: The Wisdom of Equality [Chapter Nine].

Central Deity: Vādirāj

Form of Manjusri: Vāgīśvara
First Circle of Deities: Sudhanakumāra to the right, Yamāri to the left,
Suryaprabha in front and Candraprabha in back.
Second Circle of Deities: Vairochana, Ratnasambhava, Amitabha and
Amoghasiddhi in the main directions starting in the east and in the
intermediate directions Lochana, Mamaki, Pandara and Tara.

Mandala 7: All-Accomplishing Wisdom [Chapter Ten].

Central Deity: Vajrasattva as Manjuvajra Form of Manjusri:

First Circle of Deities: In the main directions Yamantaka (E), Prajnataka
(S), Padmataka (W) and Vighnantaka (N), in the intermediate
directions Takkirāja (SE), Nīladanda (SW), Mahābala (NW) and Acala
(NE) with Usnīsacakravarti (above) and Sumbharāja (below).
Second Circle of Deities: Vairochana, Ratnasambhava, Amitabha and
Amoghasiddhi in the main directions starting in the east and in the
intermediate directions Lochana, Mamaki, Pandara and Tara.

150
Third Circle of Deities: Offering goddesses Rūpavajra (SE), Śabdavajra
(SW), Gandhavajra (NW), Rasavajra (NE), Sparśavajra (north of
the eastern door) and Dharmadhatuvajra (south of the eastern
door)

151
 Bibliography

Bhattacharya, B. The Indian Buddhist Iconography: Firma K. L. Mukhopadhyay,

Calcutta, 1968.
Davidson, Ronald M. “The Litany of Names of Manjusri” in Tantric and Taoist
Studies in Honour of Professor R. A. Stein, Vol. I, Mélanges Chinois et Bouddhiques,
no. 20. Brussels, 1981.
Hartzell, James F, Tantric Yoga: A Study of the Vedic Precursors, Historical Evolution,
Literatures, Cultures, Doctrines and Practices of the 11th Century Kaśmīri Śaivite and
Buddhist Unexcelled Tantric Yogas, Doctoral Dissertation, Columbia University,
1997.
Newman, John, The Outer Wheel of Time: Vajrayana Buddhist Cosmology in the
Kalachakra Tantra, Doctoral Dissertation, University of Wisconsin, 1987.
Tribe, Anthony, “Manjusri and ‘The Chanting of Names’: Wisdom and Embodiment in
an Indian Mahayana Buddhist Text” in Indian Insights: Buddhism, Brahmanism and
Bhakti” Edited by Peter Connolly and Sue Hamilton: Luzac Oriental, London, 1997.
Anthony Tribe’s doctoral dissertation is on Vilāsavajra’s commentary on the
Namasamgiti but I have been unable to obtain a copy of it]
Wayman, Alex Chanting the Names of Manjusri: Shambala, Boston, 1985.

152
Translation of the Manjushri Mantra
ཨཱུྃ་ཨ་ཪ་པ་ཅ་ན་དྷཱི༔
Om arapacana dhīḥ
OM is the Body, Speech, Mind of all Buddhas and Bodhisattvas that bring living
beings to maturity!
ARA – wandering, i.e. living beings
PACANA – mature
DHĪḤ – aspect of mind - intelligence.
In fact, ARAPACHANA represents the beginning of the mythical alphabet, which
is given in the sutra of the 25 thousandth Prajanparamita
(PañcaviṃŚatisāhasrikā):

The syllable A is a door to the insight that all dharmas are unproduced from the
very beginning (ādy-anutpannatvād).
RA is a door to the insight that all dharmas are without dirt (rajas).
PA is a door to the insight that all dharmas have been expounded in the
ultimate sense (paramārtha).
CA is a door to the insight that the decease (cyavana) or rebirth of any dharma
cannot be apprehended, because all dharmas do no decease, nor are they
reborn.
NA is a door to the insight that the names of all dharmas have vanished; the
essential nature behind names cannot be gained or lost
The syllable LA indicates that all dharmas have transcended the world (loka);
because the causes and conditions of the creeping plant (latā) of craving have
been utterly destroyed.
DA is a door to all dharmas because tamed and taming (dāntadamatha) have
been circumscribed
BA indicates that the Bonds have departed from all dharmas
ḌA that the tumult (ḍamara) of all dharmas has vanished
ṢA that no attachment (ṣanga) in any dharma is apprehended’ they are neither
attached nor bound
VA is a door to all dharmas because the sound of the paths of speeck
(vākpathaghoṣa) has been cut off
TA because all dharmas do not depart from suchness (tathatā)
YA because of the non-apprehension of any fact (yathāvad)
ṢṬA because of the nonapprehension of a support (ṣṭambha)
KA because of the nonapprehension of an agent
SA is a door to all dharmas because of nonapprehension of sameness (samatā);
they never stray away from sameness
MA because of nonapprehension of mine-making (mamakāra)
GA because of that motion (gamana)
STHA because of subsistence (sthāna)
JA because of that of birth (jāti)
ŚVA is a door to all dharmas because of the nonapprehension of a principle of
life (śvāsa)
DHA because of the realm of Dharma (dharmadhātu)
ŚA because of that of calming down (śamatha)
153
KHA because of that of the sameness of space (kha)
KṢA because of that of extinction (kṣaya)
STA is a door to all dharmas because each dharma is fixed (stabdha?) in its
place and never leaves it
JÑA because cognition (jñāna) cannot be apprehended
RTA because mortality (ārtya) cannot be apprehended
HA because a root cause (hetu)
BHA because breaking-up (bhaṅga) cannot be apprehended
The syllable CHA is a door to all dharmas because glamour (chaver apy)
SMA because remembrance (smaraṇa)
HVA because true appellations (āhvāna)
TSA because will-power (utsāha) cannot be apprehended
BHA because things and persons are not apprehended each one as one solid
mass (ghana)
ṬHA is a door to all dharmas because of the nonapprehension of fabricated
appearances (viṭhapana)
ṆA because strife (raṇa) has departed, no one goes or comes, stands, sits or lies
down, or makes any discriminations of this kind
PHA because no fruit (phala) is apprehended
SKA because no skandhas are apprehended
YSA because no decay (ysara = jarā) is apprehended
The syllable ŚCA is a door to all dharmas, because of the nonapprehension of
good conduct (ścaraṇa)
ṬA because of the nonapprehension of the other shore (ṭalo?)
ḌHA because of the nonapprehension of unsteadiness
(Conze: 160-162.)

154
Verses in Sanskrit

1 akāro mukhaḥ sarvadharmāṇāṃ ādyanutpannavāt अकारो मुखीः सवाधमाा णां

आद्यनुत्पनत्वात्
2 repho mukhaḥ sarvadharmāṇāṃ rajo'pagatavāt रे फो मुखीः सवाधमाा णां रजो'पगतत्वात्
3 pakāro mukhaḥ sarvadharmāṇāṃ paramārthanirdeśāt पकारो मुखीः सवाधमाा णां
परमाथात्रनदत शात्
4 cakāro mukhaḥ sarvadharmāṇāṃ cyavanopapattyanupalabdhivāt चकारो मुखीः
सवाधमाा णां च्यवनोपपत्त्यनुलद्ित्वात्
5 nakaro mukhaḥ sarvadharmāṇāṃ nāmāpagatatvāt नकरो मुखीः सवाधमाा णां
नामापगतत्वात्
6 lakaro mukhaḥ sarvadharmāṇāṃ lokotīrṇtvāt tṇṣṇālatāhetuptatyayasamud
ghahātitvāt लकरो मुखीः सवाधमाा णां लोकोतीण्त्वाा त् तृष्णालताहे तुप्तत्ययसमुद् घहात्रतत्वात्
7 dakaro mukhaḥ sarvadharmāṇāṃ dāntadabhaparicchinnatvāt दकरो मुखीः
सवाधमाा णां दान्तदभपररद्च्छन्नत्वात्
8 bakaro mukhaḥ sarvadharmāṇāṃ bandhanavimuktatvāt बकरो मुखीः सवाधमाा णां
बन्धनत्रवमुक्तत्वात्
9 ḍakaro mukhaḥ sarvadharmāṇāṃ ḍamarāpagatatvāt डकरो मुखीः सवाधमाा णां
डमरापगतत्वात्
10 sakaro mukhaḥ sarvadharmāṇāṃ saḍgāṇupalabdhitvāt सकरो मुखीः सवाधमाा ीः
सड् गानुपलद्ितीः
11 vakaro mukhaḥ sarvadharmāṇāṃ bāk pathagheṣaṣamuchchhiṇṇatvāt वकरो
मुखीः सवाधमाा णां बाक् पथघेषसमुद्च्छन्नत्वात्
12 takaro mukhaḥ sarvadharmāṇāṃ tathatā calitatvāt तकरो मुखीः सवाधमाा णां तथता
चत्रलतत्वात्
13 yakaro mukhaḥ sarvadharmāṇāṃ yathāvadaṇut pādatvāt यकरो मुखीः सवाधमाा णां
यथावदनुत् पादत्वात्
14 stakaro mukhaḥ sarvadharmāṇāṃ stammāṇupalabdhitvāt * स्तकरो मुखीः
सवाधमाा णां स्तम्मानुपलद्ित्वात्
15 kakaro mukhaḥ sarvadharmāṇāṃ kārokāṇupalabdhitvāt ककरो मुखीः सवाधमाा णां
कारोकानुपलद्ित्वात्
16 ṣakaro mukhaḥ sarvadharmāṇāṃ ṣamatāṇupalabdhitvāt सकरो मुखीः सवाधमाा णां
समतानुपलद्ित्वात्
17 makaro mukhaḥ sarvadharmāṇāṃ mamakārāṇupaladhitvāt मकरो मुखीः
सवाधमाा णां ममकारानुपलत्रधत्वात्
18 gakaro mukhaḥ sarvadharmāṇāṃ gagaṇāṇupalabdhitvāt गकरो मुखीः सवाधमाा णां
गगनानुपलद्ितीः
19 sthakaro mukhaḥ sarvadharmāṇāṃ sthāṇāṇupalabdhitvaḥ थथकरो मुखीः सवाधमाा णां
थथानानुपलद्ितीः
20 jakaro mukhaḥ sarvadharmāṇāṃ jātyaāṇupalabdhitvaḥ जकरो मुखीः सवाधमाा णां
जात्यआनुपलद्ितीः

155
21 śvakaro mukhaḥ sarvadharmāṇāṃ śvāṣāṇupalabdhitvaḥ श्वकरो मुखीः सवाधमाा णां
श्वासानुपलद्ितीः
22 dhakaro mukhaḥ sarvadharmāṇāṃ dharmadhātvaṇupalabdhitaḥ धकरो मुखीः
सवाधमाा णां धमाधात्वनुपलद्ितीः
23 śakaro mukhaḥ sarvadharmāṇāṃ śamathāṇupalabdhitaḥ शकरो मुखीः सवाधमाा णां
शमथानुपलद्ितीः
24 khakaro mukhaḥ sarvadharmāṇāṃ khaṣamapāṇupalabdhitaḥ खकरो मुखीः
सवाधमाा णां खसमपानुपलद्ितीः
25 kṣakaro mukhaḥ sarvadharmāṇāṃ kṣyāṇupalabdhitaḥ क्षकरो मुखीः सवाधमाा णां
क्ष्यानुपलद्ितीः
26 takaro mukhaḥ sarvadharmāḥ tacchāṇupalabdhitaḥ ** तकरो मुखीः सवाधमाा ीः
तच्चानुपलद्ितीः
27 jñakaro mukhaḥ sarvadharmāḥ ṣarvajñāṇāṇupalabdhitaḥ ज्ञकरो मुखीः सवाधमाा ीः
सवाज्ञानानुपलद्ितीः
28 hakaro mukhaḥ sarvadharmāḥ hetoraṇupalabdhitaḥ हकरो मुखीः सवाधमाा ीः
हे तोरनुपलद्ितीः
29 cchhakaro mukhaḥ sarvadharmāḥ chaverapyaṇupalabdhitaḥ च्छकरो मुखीः
सवाधमाा ीः छवेरप्यनुपलद्ितीः
30 smakaro mukhaḥ sarvadharmāḥ smaraṇāṇupalabdhitaḥ िकरो मुखीः सवाधमाा ीः
िरणानुपलद्ितीः
31 ddhakaro mukhaḥ sarvadharmāḥ āddhāṇāgatatvāt द्धकरो मुखीः सवाधमाा ीः
आद्धानागतत्वात्
32 sakaro mukhaḥ ṣarvadharmāṃ utsāhāṇupalabdhitaḥ सकरो मुखीः सवाधमािं
उत्साहानुपलद्ितीः
33 ghakaro mukhaḥ sarvadharmāḥ ghaṇāṇupalabdhitaḥ घकरो मुखीः सवाधमाा ीः
घनानुपलद्ितीः
34 ṭhakaro mukhaḥ sarvadharmāḥ viṭhapaṇāṇupalabdhitaḥ ठकरो मुखीः सवाधमाा ीः
त्रवठपनानुपलद्ितीः
35 ṇakaro mukhaḥ sarvadharmāḥ raṇavigatatvāt णकरो मुखीः सवाधमाा ीः रणत्रवगतत्वात्
36 phakaro mukhaḥ sarvadharmāḥ phalāṇupalabdhitaḥ फकरो मुखीः सवाधमाा ीः
फलानुपलद्ितीः
37 skakaro mukhaḥ sarvadharmāḥ skaṇdhāṇupalabdhitaḥ स्ककरो मुखीः सवाधमाा ीः
स्कन्धानुपलद्ितीः
38 jakaro mukhaḥ sarvadharmāḥ jarāṇupalabdhitaḥ जकरो मुखीः सवाधमाा ीः
जरानुपलद्ितीः
39 cakaro mukhaḥ sarvadharmāḥ caraṇāṇupalabdhitaḥ चकरो मुखीः सवाधमाा ीः
चरणानुपलद्ितीः
40 ṭakaro mukhaḥ sarvadharmāḥ ṭaṃkārāṇupalabdhitaḥ टकरो मुखीः सवाधमाा ीः
टं कारानुपलद्ितीः
41 ḍhakaro mukhaḥ sarvadharmāḥ ḍhṃrārāṇupalabdhitaḥ ढकरो मुखीः सवाधमाा ीः
ढं रारानुपलद्ितीः
(Dutt 1934:212-213)
The first line of this passage akāro mukhaḥ sarvadharmāṇāṃ addyanutpannavāt
is also part of another Buddhist mantra.

156
The Meaning of the Six Syllables of the King of
Vidyā-Mantras, the Heroic Lord Mañjuśrī
Vidyā-Mantras, the Heroic Lord Mañjuśrī
by Jampal Dewé Nyima

I bow with devotion to Mañjuśrī!

The meaning of the six syllables of the Heroic Lord Mañjuśrī, the king of all
vidyāmantras, can be briefly explained in relation to three main themes:
1. the generation stage,
2. the completion stage, and
3. the great perfection

1. The Generation Stage

Oṃ is the seed syllable that represents the five wisdoms and five kāyas, and this
is applicable to all three themes.
Any yogin who has pleased the vajra-master, whose mind has been ripened
through the four empowerments, who has kept the samayas completely pure,
and who wishes to practice the generation stage of the enlightened body, speech
and mind of the jñānasattva Mañjuśrī in retreat, should begin with the stages of
the preliminary practices. Once the yogin has become familiar with these:
A symbolizes the samādhi of suchness, which is beyond birth, dwelling, and
cessation, and endowed with the most sublime of all attributes.
Ra symbolizes the all-illuminating samādhi, the all-pervasive display of
referenceless compassion for sentient beings, as vast as space, which arises
unstoppably out of suchness and extends forever filling the whole of space.
Pa symbolizes the causal samādhi, the seed syllable which manifests as an
indestructible bindu out of the state of great bliss, the inseparable union of the
two aforementioned samādhis.
Ca symbolizes generating the reigning primordial protector, Mañjuśrī, within the
enclosure of support and supported—the maṇḍala of the great purity of all that
appears and exists—and thus awakening to the great display of wisdom’s clear
appearance.
Na symbolizes the invitation of the jñānasattva from the all-encompassing space
of samādhi, who merges indivisibly with the samayasattva, becoming of a single
taste; and pleasing the deity through the offering—the magical net of all
appearance and existence—and the praise—the equal taste of indivisibility.
Dhīḥ symbolizes the recitation in which sound never wavers from the samādhi
of dharmatā; the dissolution of the unceasingly clear appearance of the
generationstage deities into the dharmadhātu, the all-encompassing space of
great emptiness; and the profound seal of referenceless dedication and
aspiration.

2. The Completion Stage

A symbolizes the wisdom of the innate great bliss of the unborn ground—
primordially pure, free from complexity, intrinsic, and indestructible.
Ra symbolizes that which resides in the form of a letter within a bindu at the
navel chakra, which is found in the body of the six elements, with its four
chakras and three channels. In particular, there is a red a-stroke, which has the
nature of fire, at the navel chakra of channels, and at the crown there is an

157
upside-down letter haṅ (ཧཾ) which is the essence of the bindu of great bliss, the
white pure essence.
Pa symbolizes the yogin seated upon a comfortable seat, who, having assumed
the seven-point posture of Vairocana, brings the winds of the three channels to
rest in the centre of the body through the four applications of vase breathing. He
then summons the winds from the lalanā and rasanā channels and brings them
into the avadhūti channel. Fire blazes forth from the a-stroke and travels
upwards through the central chakras, until it touches the syllable haṅ at the
crown. As a result, the passionate bliss melts and descends from the crown,
down through the throat, heart, and navel to the secret place. The yogin
traverses the four joys of stability from below, which allows actual innate
wisdom to be born within the mind. Then, by relying on the winds and
performing yogic exercises, the flow is reversed through the navel, heart, throat,
and crown chakras, so that the ultimate non-conceptual wisdom is born within
the mind and siddhi is attained.
Ca symbolizes the perfect application of key instructions related to the life-
force—the wisdom of great bliss—and practicing with one’s own body29, and,
afterwards, the supporting method of the pith instruction on the yogas practiced
with a partner.
Na symbolizes the yogin who by relying on the support—a visualized or physical
consort—actualizes the blissful wisdom of descending flow and ascending
stabilization30, and thereby attains the non-conceptual wisdom of the path of
seeing is attained.
Dhīḥ symbolizes traversing the four vidyādhara levels on the path of learning
and actualizing the path of no-more-learning, the stage of a vajradhara with
seven aspects of union with a consort31.

3. The Great Perfection

A symbolizes the present ordinary mind, when untainted by fabrications, the
great dharmakāya whose nature transcends any words, thoughts, or
description. This realization of the great dharmakāya is the direct introduction
to the face of awareness itself32.
Ra symbolizes its radiance, the unceasing kāya, arising as the limitless display
of the kāyas and wisdoms. While not grasping at this, one gains certainty in the
nature of the basis, display, and adornment, the natural radiance of the
dharmatā, free from proliferation or reduction. This is the realization of the
sambhogakāya or the decision upon one thing and one thing only.

29
Referring in particular to the yoga of heat (gtum mo).
30
Reading yab 'babs mas brtan as yas 'babs mas brtan
31
The seven aspects of union with a consort (kha sbyor yab yum bdun), more
commonly referred to as the seven aspects of union (kha sbyor yan lag bdun)
are the seven qualities of a sambhogakāya buddha. According to Jigme Lingpa,
these are: 1. complete enjoyment (longs spyod rdzogs), 2. union (kha sbyor), 3.
great bliss (bde ba chen po), 4. absence of a self-nature (rang bzhin med pa), 5.
presence of compassion (snying rjes yongs su gang ba), 6. being uninterrupted
(rgyun mi chad pa) and 7. being unceasing ('gog pa med pa).
32
The following lines in italics are the Three Statements that Strike the Vital
Point by Garab Dorje.

158
Pa symbolizes remaining effortlessly aware of this innate, indestructible state—
this union of awareness and emptiness—devoid of ‘someone maintaining’ or
‘something maintained’. This is the wisdom of the nirmāṇakāya or confidence in
the direct liberation of rising thoughts.
Ca symbolizes having confidence in this view and, on the basis of the three
crucial points, remaining free from attachment to whatever arises in limitless
ways through the gates of the wisdom of outwardly radiant visions on the path
of the four lamps33.
Na symbolizes integrating these essential practices, so that one traverses the
path of the four visions. Then, within the space of inner luminosity, the display
of outer luminosity will dissolve within the inner space, by means of the six
special qualities of Samantabhadra34.
Dhīḥ symbolizes actualizing the benefit for oneself, the attainment of supreme
awakening, so that for eons to come one manifests the luminous body of great
transference and continuously engages in compassionate activity.
Upon the request of the Dharma teacher Gendün Zangpo from Taktsé, in
Serthar, this short verbal explanation was composed by the monk Jampal Dewé
Nyima. May virtue and auspiciousness flourish!

| Lhasey Lotsawa Translations (Stefan Mang and Peter Woods), 2020.

Bibliography
Tibetan Edition Used 'jam dpal bde ba'i nyi ma. 'jam dpal dpa' bo'i rigs sngags
kyi rgyal po 'bru drug pa'I don. [s.l.]: [s.n.], [n.d.]. (BDRC W8LS19407)
Secondary Sources
Garab Dorjé. The Three Statements that Strike the Vital Point

33
Reading sgrol ma bzhi as sgron ma bzhi. The four lamps are: 1) the far-
reaching water lamp (rgyang zhags chu'i sgron ma); 2) the lamp of the basic
space of awareness (rig pa dbyings kyi sgron ma); 3) the lamp of empty spheres
(thig le stong pa'i sgron ma); and 4) the lamp of naturally arising wisdom (shes
rab rang byung gi sgron ma).
34
The six qualities of Samantabhadra (kun bzang chos drug) or six special
attributes (khyad chos drug) define the process of gaining realization within the
ground of being according to the Atiyoga teachings.
They are: 1. Awareness emerging from the ground of being (gzhi las 'phags),
2. perceiving its own manifestation (rang ngor snang), 3. distinguishing itself
from any state of confusion (bye brag phyed), 4. gaining freedom in that
distinction (phyed thog du grol), 5. not relying on any external condition for its
presence (gzhan lung las ma byung), and 6. resting in its own natural lucidity
(rang sar gnas pa).

159
Some prayers and an appeal to Arya Manjushri.

༄༅། །འཇམ་དཔལ་རིགས་ལྔར་བསྗོད་གསྗོལ་བཞུགས། །

Praise and Prayer to the Five Families of Mañjuśrī

by Jamyang Khyentse Chökyi Lodrö

ཨོཾ་ཝཱ་ཀྗེ་དཾ་ན་མཿ
om wakyédam namah
oṃ vākyedaṃ namaḥ

སངས་རྒྱས་ཀུན་གི་སྐུ་ཆྗེན་པྗོ། །
sangye kün gyi ku chenpo
Great body of all the buddhas,

ཡྗེ་ཤྗེས་སྐུ་སྗེ་སྐུའི་དབང་ཕྱུག །
yeshe ku té kü wangchuk
Wisdom body, sovereign body,

འཇམ་དཔལ་དྲི་མ་མྗེད་པའི་སྐུ། །
jampal drima mepé ku
Mañjuśrī, immaculate in form,

མཆྗོག་སྦྱིན་རྗོ་རྗེར་ཕག་འཚལ་བསྗོད།
chok jin dorjér chaktsal tö
Vajra granter of boons, to you I offer homage and praise.

ཨོཾ་ཝཱ་གི་ཤྭ་རི་མཱུུྃ།
om wagi shvari mum
oṃ vāgiśvara muṃ

བདག་མྗེད་སྗེངྗེའི་ས་དང་ལྡན། །
dakmé sengé dra dangden
Striking fear into deer-like heretics

མུ་སྗེགས་རི་དྭགས་ངན་འཇིགས་པ། །
mutek ridak ngen jikpa
With the lion’s roar of selflessness.1

ཀུན་ཏུ་འགྗོ་བའི་དྗོན་སྗོན་པའི། །
küntu drowé dön tönpé
160
You reveal the universal meaning,

གསུང་གི་དབང་ཕྱུག་ཕག་འཚལ་བསྗོད། །
sung gi wangchuk chaktsal tö
Master of speech, to you I offer homage and praise.

ཨོཾ་ཨ་ར་པ་ཙ་ན་དྷཱིཿ
om arapatsana dhih
oṃ arapacana dhīḥ

འགྗོ་བའི་མར་མྗེ་ཡྗེ་ཤྗེས་སྗོན། །
drowé marmé yeshe drön
A light for beings, a lantern unto wisdom,

གཟི་བརིད་ཆྗེན་པྗོ་འྗོད་གསལ་བ། །
ziji chenpo ösalwa
With energy supreme, most radiant,2

ཀུན་ཏུ་རྗོག་པ་ཐམས་ཅད་སངས། །
küntu tokpa tamché pang
Entirely free from any form of concept.3

འཇམ་དཔལ་རྗོ་རྗེར་ཕག་འཚལ་བསྗོད། །
jampal dorjér chaktsal tö
Mañjuvajra, to you I offer homage and praise.

ཨོཾ་བཛྲ་ཏིཀྵ་ཎ་དུཿཁ་ཙྪེ་ད་པྲ་ཛྙཱ་ཛྙཱ་ན་མུར་ཡྗེ། ཛྙཱ་ན་ཀཱ་ཡ་ཝཱ་གི་ཤྭ་ར་ཨ་ར་པ་ཙ་ནཱ་ཡ་ཏྗེ་ན་མཿ
om benza tikshana duhkha tséda prajna jnana murtta yé jnana kaya wagi
shara arapatsana ya té namah
oṃ vajratīkṣṇa duḥkha chheda prajñā jñāna mūrtaye | jñāna-kāya-vāgiśvara
arapacanāyate namaḥ

དྗོན་གསུམ་ཐྗེ་ཚོམ་གཅྗོད་པའི་བླྗོ། །
dön sum tetsom chöpé lo
His thinking free from doubt, his object threefold,

ཀུན་དྗོན་ཡྗོན་ཏན་གསུམ་གི་བདག །
kün dön yönten sum gyi dak
His object all, three properties by nature.4

སངས་རྒྱས་བྱང་ཆུབ་བླ་ན་མྗེད། །
sangye changchub lanamé
The buddha’s unsurpassed awakening,5
161
ཡྗོན་ཏན་མཐའ་ཡས་ཕག་འཚལ་བསྗོད། །
yönten tayé chaktsal tö
Limitless Qualities, to you I offer homage and praise.

ཨོཾ་ཧིཿྨཱ དྷཱིཿམ་མྗེ་དཱི་པཾ་མཉྫུ་ཤི་ྨཱ མཱུུྃ་ཧིཿྨཱ པྲཛྙཱ་ཝཱརྡྷ་ནི་ཧིཿྨཱ དྷཱིཿས་ྨཱ ཧཱ།

om hrih dhih mamé dipam mandzushri mum hrih pradznya wardhani hrih
dhih soha
oṃ hrīḥ mame dīpaṃ mañjuśrī mūṃ hrīḥ prajñā vardhani hrīḥ dhīḥ svāhā

སྨྲ་བའི་སྗེངྗེ་ཚུགས་པ་མྗེད། །
mawé sengé tsukpamé
The unassailable, the lion of speech,6

ཀུན་ཏུ་བལྟ་བས་མཆྗོག་ཏུ་དགའ། །
küntu tawé chok tu ga
With universal vision, true delight,

གཟི་བརིད་ཕྗེང་བ་ལྟ་ན་སྡུག །
ziji trengwa ta na duk
With fire garlands, handsome to behold,7

ཆྗོས་ཀི་རྒྱལ་མཚན་ཕག་འཚལ་བསྗོད།
chö kyi gyaltsen chaktsal tö
Dharma Banner of Victory, to you I offer homage and praise.

ཨོཾ་མཉྫུ་ཤི་ྨཱ ཛྙཱ་ན་ས་ཏྭ་ཧཱུྃ། །
om mandzushri jnana sata hung
oṃ mañjuśrī-jñāna-satva-hūṃ

དང་པྗོའི་སངས་རྒྱས་རྒྱུ་མྗེད་པ། །
dangpö sangye gyu mepa
Primordial buddha, who’s devoid of any cause,

ཡྗེ་ཤྗེས་མིག་གཅིག་དྲི་མ་མྗེད། །
yeshe mik chik drima mé
With wisdom as his only eye, unstained,

ཡྗེ་ཤྗེས་ལུས་ཅན་དྗེ་བཞིན་གཤྗེགས། །
yeshe lüchen dezhin shek
Tathāgata, with wisdom as his body,8

དཀིལ་འཁྗོར་དབང་ཕྱུག་ཕག་འཚལ་བསྗོད། །
162
 kyilkhor wangchuk chaktsal tö
Lord of the maṇḍala, to you I offer homage and praise.

འཇམ་དཔལ་རིགས་ལྔའི་ལྷ་ཚོགས་ལ། །
jampal rik ngé lhatsok la
Through the merit of paying homage and praising

ཕག་འཚལ་བསྗོད་པའི་བསྗོད་ནམས་ཀིས། །
chaktsal töpé sönam kyi
The hosts of deities of the five families of Mañjuśrī,

མ་རིག་མུན་པ་ཀུན་སྗེལ་ནས། །
marik münpa kün sel né
May the darkness of ignorance be entirely dispelled

མཁྗེན་གཉིས་སྣང་བ་རྒྱས་པར་ཤྗོག །
khyen nyinang ba gyepar shok
And the light of twofold knowledge always shine.

རྒྱུད་ཀི་ངྗེས་པའི་བསྗོད་པ་འདི། །
ཆྗོས་ཀི་བླྗོ་གྗོས་ཞྗེས་བྱ་བར། །
ལྷ་རས་ཡྗོལ་གྗོའི་རྗེན་དང་བཅས། །
ཨ་མདྗོ་བླ་མས་བསྐུལ་ངྗོར་བྲིས། །
This praise based on the definitive tantra
Was written by one called Chökyi Lodrö,
In response to a request from Amdo Lama,
Accompanied by a silken scarf and vessel.

ཤུ་བྷཾ། ། །།
Śubham.
| Translated by by Adam Pearcey with reference to the Chanting the Names of Mañjuśrī
(Mañjuśrī-nāma-saṅgīti) translation by Ryan Conlon and Stefan Mang and with the generous
support of the Khyentse Foundation and Tertön Sogyal Trust, 2022.

Source: 'Jam dbyangs chos kyi blo gros. "jam dpal rigs lngar bstod gsol/" in 'Jam dbyangs chos
kyi blo gros kyi gsung 'bum. 12 vols. Bir, H.P.: Khyentse Labrang, 2012. (BDRC W1KG12986).
Vol. 2: 385–386

1. ↑ These two lines are from Mañjuśrī-nāma-saṅgīti 47.

See https://www.lotsawahouse.org/words-of-the-buddha/chanting-names-of-manjushri

2. ↑ These two lines are from Mañjuśrī-nāma-saṅgīti 62.

3. ↑ This line is from Mañjuśrī-nāma-saṅgīti 56

163
4. ↑ From Mañjuśrī-nāma-saṅgīti 140

5. ↑ From Mañjuśrī-nāma-saṅgīti 143

6. ↑ From Mañjuśrī-nāma-saṅgīti 101

7. ↑ From Mañjuśrī-nāma-saṅgīti 102

8. ↑ From Mañjuśrī-nāma-saṅgīti 100

164
༄༅། །དཔལ་ཡྗེ་ཤྗེས་ཡྗོན་ཏན་བཟང་པྗོ་ཞྗེས་བྱ་བའི་བསྗོད་པ། །
The Praise to Mañjuśrī: Glorious Wisdom’s Excellent Qualities
attributed to Vajrāyudha/Vajraśastra

རྒྱ་གར་སྐད་དུ། །ཤི་ྨཱ ཛྙཱ་ན་གུ་ཎ་བྷ་དྲ་ནཱ་མསྟུ་སི། །

In the language of India: śrī jñāna guṇa bhadra nāma stuti

བྗོད་སྐད་དུ། །དཔལ་ཡྗེ་ཤྗེས་ཡྗོན་ཏན་བཟང་པྗོ་ཞྗེས་བྱ་བའི་བསྗོད་པ། །
In the language of Tibet: dpal ye shes yon tan bzang po zhes bya ba’i bstod pa

བཅྗོམ་ལྡན་འདས་འཇམ་པའི་དབྱངས་ལ་ཕག་འཚལ་ལྗོ། །
chomden dé jampé yang la chaktsal lo
Homage to the Lord Mañjughoṣa!

གང་གི་བླྗོ་གྗོས་སིབ་གཉིས་སིན་བྲལ་ཉི་ལྟར་རྣམ་དག་རབ་གསལ་བས། །
gang gi lodrö drib nyi trindral nyi tar namdak rabsalwé
Your wisdom is brilliant and pure like the sun, free from the clouds of the two
obscurations.

ཇི་སྗེད་དྗོན་ཀུན་ཇི་བཞིན་གཟིགས་ཕིར་ཉིད་ཀི་ཐུགས་ཀར་གྗེགས་བམ་འཛིན། །
jinyé dön kün jizhin zik chir nyi kyi tukkar lekbam dzin
You perceive the whole of reality, exactly as it is, and so hold the book of
Transcendental Wisdom at your heart.

གང་དག་སིད་པའི་བཙོན་རར་མ་རིག་མུན་འཐུམས་སྡུག་བསྔལ་གིས་གཟིར་བའི། །
gangdak sipé tsönrar marik mün tum dukngal gyi zirwé
You look upon all beings imprisoned within saṃsāra, enshrouded by the thick
darkness of ignorance and tormented by suffering,

འགྗོ་ཚོགས་ཀུན་ལ་བུ་གཅིག་ལྟར་བརྗེ་ཡན་ལག་དྲུག་བཅུའི་དབྱངས་ལྡན་གསུང༌། །
dro tsok kün la bu chik tar tsé yenlak drukchü yangden sung
With the love of a mother for her only child. Your enlightened speech, endowed
with sixty melodious tones,

འབྲུག་ལྟར་ཆྗེར་སྗོགས་ཉྗོན་མྗོངས་གཉིད་སླྗོང་ལས་ཀི་ལྕགས་སྗོགས་འགྗོལ་མཛད་ཅིང༌། །
druk tar cher drok nyönmong nyi long lé kyi chak drok droldzé ching
Like the thundering roar of a dragon, awakens us from the sleep of destructive
emotions and frees us from the chains of karma.

མ་རིག་མུན་སྗེལ་སྡུག་བསྔལ་མྱུ་གུ་ཇི་སྗེད་གཅྗོད་མཛད་རལ་གི་བསྣམས། །
marik münsel dukngal nyugu jinyé chödzé raldri nam
Dispelling the darkness of ignorance, you wield the sword of wisdom to cut
through all our suffering.
165
གདྗོད་ནས་དག་ཅིང་ས་བཅུའི་མཐར་སྗོན་ཡྗོན་ཏན་ལུས་རྗོགས་རྒྱལ་སས་ཐུ་བྗོའི་སྐུ། །
döné dak ching sa chü tar sön yönten lü dzok gyalsé tuwö ku
Pure from the very beginning, you have reached the end of the ten bhūmis and
perfected all enlightened qualities. Foremost of the Buddha’s heirs,

བཅུ་ཕག་བཅུ་དང་བཅུ་གཉིས་རྒྱན་སས་བདག་བླྗོའི་མུན་སྗེལ་འཇམ་པའི་དབྱངས་ལ་འདུད། །
chu trak chu dang chunyi gyen tré dak lö münsel jampé yang la dü
Your body is adorned with the hundred and twelve marks of enlightenment. To
Mañjughoṣa, the ‘Gentle-voiced’, I prostrate, and pray: dispel the darkness from
my mind!

གང་གི་ལྷག་པའི་བསམ་པ་རྣམ་པར་དག་པས་གཅིག་དང༌། བདུན་དང༌། ཉི་ཤུ་གཅིག་དང༌། བརྒྱ་དང༌། སྗོང་ལ་སྗོགས་པ་དག་ཉིན་རྗེ་བཞིན་དུ་སྗོགས་པ་དྗེ་ནི།

གྗོ་རིམ་ཇི་ལྟ་བ་བཞིན་དུ་སིབ་པ་འདག་པ་དང༌། ཐྗོས་པ་འཛིན་པ་དང༌། སྗོབས་པ་དང༌། མི་བརྗེད་པའི་གཟུངས་དང༌།
ཕིར་རྒྗོལ་བ་ཐམས་ཅད་འཇྗོམས་པའི་ཤྗེས་རབ་ཀི་དབང་པྗོ་དང༌། སྗོབས་ལ་སྗོགས་པའི་ཡྗོན་ཏན་དཔག་ཏུ་མྗེད་པ་དང་ལྡན་པར་འགྱུར་རྗོ།
Anyone, who recites this aloud once, seven times, twenty-one times, one hundred times or
one thousand or more times a day with a completely pure motivation will gradually purify
the obscurations, and will gain immeasurable qualities, such as remembering one’s
studies with confidence and unfailing retention, and the power and strength of wisdom
through which one can defeat opponents in debate.

གང་ཞིག་ཉིན་རྗེ་བཞིན་དུ་ལན་གསུམ་དུ་བསྗོད་པར་བྱྗེད་པ་དྗེ་ནི་ཇི་སྐད་བཤད་པའི་ཡྗོན་ཏན་དྗེ་དག་དང་ལྡན་པས་ཤྗེས་རབ་དང་སིང་རྗེའ་ི ལམ་དང་ས་རྣམས་རི
མ་གིས་བགྗོད་དྗེ།
ང་ནས་གྗོང་དུ་ཆྗེས་ཆྗེར་འཕྗེལ་ནས་མྱུར་དུ་རྣམ་པ་ཐམས་ཅད་མཁྗེན་པའི་གྗོང་ཁྗེར་དུ་ཕིན་ནས་འགྗོ་བ་མ་ལུས་པ་འཁྗོར་བ་ལས་སྗོལ་བའི་དྗེད་དཔྗོན་ཆྗེན་པྗོར་འ
གྱུར་རྗོ། །
Anyone who offers praise in this way three times a day will gain the qualities just
mentioned and will develop wisdom and compassion, gradually progressing along the
paths and stages, gaining ever greater qualities before swiftly reaching the citadel of
omniscience and becoming a great guide to liberate all beings from saṃsāra.
དཔལ་ཡྗེ་ཤྗེས་ཡྗོན་ཏན་བཟང་པྗོ་ཞྗེས་བྱ་བའི་བསྗོད་པ་སླྗོབ་དཔྗོན་རྗོ་རྗེ་མཚོན་ཆས་མཛད་པ་རྗོགས་སྗོ། །

This completes the praise entitled ‘The Splendour of Wisdom’s Excellent Qualities’
composed by Vajrāyudha/Vajraśastra. It was translated by Ngok Lotsawa.

A Few Remarks

An Explanation of the Praise to Noble Mañjuśrī known as Glorious Wisdom’s

Excellent Qualities.
by Jamyang Khyentse Wangpo

Namo guru mañjughoṣāya!

This explanation of the praise of Glorious Wisdom’s Excellent Qualities has five
parts: (I) author, (II) title of the work, (III) translator’s homage, (IV) actual main
part and (V) conclusion.

166
I. The Author

Here, some scholars claim that this text was written by Ācārya
Vajrāyudha.[1] Others have said that in the past, in the noble land of India, five
hundred paṇḍitas were asked [by their abbot] to compose a praise to Mañjuśrī,
and when they did so, Mañjughoṣa blessed them so that all their praises turned
out exactly the same, and they felt confident that this must have come about
through Mañjuśrī’s blessings. It is said that the name of the praise too was
taken from the name of their abbot: Śrī Jñāna Guṇaphala.
In any case, the author was someone in whom we can have confidence.

II. The Title

In the divine Sanskrit language of the noble land of India the title is śrī jñāna
guṇa phala nāmastuti. In Tibetan this becomes dpal ye shes yon tan bzang po
zhes bya ba’i bstod pa.

III. The Translator’s Homage

“I prostrate to the transcendent and accomplished conqueror, the Glorious

Gentle-Voiced Lord.” This is the translator’s homage, made before undertaking
the work of translation, for the particular purpose of ensuring its
accomplishment.

IV. The Actual Main Part

In this, there are two sections: (1) the actual praise and (2) the benefits.

1. The Actual Praise

The first section has three parts: praises to (i) enlightened mind, (ii) enlightened
speech and (iii) enlightened body.

i. The Enlightened Mind

Here there is a praise of wisdom and a praise of love.

Praise of Wisdom

Your wise intelligence, O youthful Mañjuśrī, father of all the victorious

buddhas, has thoroughly overcome the darkness of the two kinds of
obscuration which are to be abandoned, both emotional ones which are the
roots of desire and so on, and cognitive ones which are the roots of confused
dualistic perceptions.

How is this? That too is here explained. Imagine the sun free from the obscuring
veils of dusty haze and clouds; like this, your wisdom, when it discerns all
dharmas, is utterly purified of those stains of delusion that obscure our true
nature, and it is brilliant with the light of wisdom that penetrates all knowable
things. How this wisdom perceives its objects is also explained. It says that
you perceive the whole of reality, everything that exists, all dharmas—even
the most subtle—included within ‘thorough affliction’ and ‘total purification’
from visual forms up until omniscience, and you see them directly and nakedly,
167
exactly as they are, clearly discerning their essence and their distinctive
characteristics.

At your heart, you hold a book prajñāpāramitā, the complete teachings on the
profound and vast graduated paths of the bodhisattvas, in order to symbolize
the fact that—as stated above—you possess the twofold wisdom that knows all
things exactly as they are.

Praise of Love

All sentient beings without such lasting qualities are trapped in the prison of
samsara—from the peak of existence down to the lowest hell of Avīci—where the
three doors of their body, speech and mind are shrouded in the thick darkness
of ignorance, as they cling to concepts of ‘I’ and ‘mine’. For all these beings
without exception who are, as a consequence, tormented by the three kinds
of suffering, you possess a deep, caring compassion. This is illustrated by an
example; just like the mother only child who loves him or her so tenderly, you,
Mañjughoṣa, have the loving and unbiased wish to rescue from suffering each
and every sentient being, who is currently tormented by frustration and pain.

ii. Enlightened Speech

Inspired by this great affectionate love, and seeing the way things are, in order
to establish all beings in the highest possible state of attainment, you speak and
thereby clearly reveal what should be adopted and what should be abandoned,
in a single voice that nevertheless has the sixty melodious tones of Brahma’s
speech. ‘What is its function?’ you might ask. When the dragon thunder lets out
his mighty roar, it rouses all other beings from their sleep. Similarly when you
speak with the voice that possesses these special qualities, and the beings to be
guided hear the great roar of the 84,000 sections of the Dharma thundering in
their ears, it rouses them all from the heavy slumber of their disturbing
emotions, and breaks through the tight chains of defiling karma, which cast
them into samsara, perpetuate it and keep them bound within it.

In order that you might inspire all beings to attain the state of liberation and
omniscience, on your right you hold the sword of knowledge, the essence of all
the buddhas’ wisdom, which also has its symbolic meaning. On the basis of the
wisdom and loving compassion described above, with your enlightened activity
of speech, you dispel the darkness of ignorance, in which beings cling to ‘I’
and ‘mine’ and are thus prevented from seeing reality. Since in the process
you cut through all the fresh shoots of suffering, such as birth, old age,
sickness and death, that develop out of ignorance, you hold the sword of
wisdom, symbolizing that this happens cleanly and unobstructedly.

iii. Enlightened Body

In definitive terms, Mañjuśrī you are now, and from the very beginning you
have always been, a genuine buddha, in whom all the qualities of abandonment
and realization are totally perfected, because you completely traversed all ten
bhūmis, such as the Joyous and so on, and purified the two obscurations,
together with any latent habitual tendencies, many incalculable aeons
ago. Nevertheless, from a merely provisional perspective, you appear as the
foremost of all the bodhisattvas, and demonstrate the means of training as a
168
bodhisattva in the presence of all the victorious ones and their heirs throughout
the ten directions.

Moreover, from the perspective of the mantrayāna, there is no doubt whatsoever

that you, Mañjushri, are a buddha. In fact, this is even stated in the sūtras. In
the Sūtra of the Array of Mañjuśrīs Pure Land, for example, it says you have
completed the ten bhumis. And in two other sūtras—the Śūraṃgama-samādhi
Sūtra and the Aṅgulimālīya Sūtra—you are clearly referred to as a buddha.

Your enlightened form is adorned with the ten times ten plus twelve—which
is to say one hundred and twelve—major and minor marks.

Given that you, Mañjughoṣa, the 'Gentle-voiced', are in possession of these

qualities of enlightened body, speech, mind and activity in their entirety, we
prostrate in homage before you, showing the greatest respect with our own
body, speech and mind, and pray that you may dispel the darkness from
our own minds, and, more generally, from the minds of all living creatures.

2. Benefits

Here there are two categories: the benefits of reciting this for a certain length of
time and the benefits of reciting it continuously.

i. Benefits of Reciting for a Certain Time

As regards the benefits to be gained from reciting this, the king of praises, for a
certain period of time, someone with faith and diligence, who recites this praise
with a pure, altruistic motivation that is untainted by hypocrisy, and who is
intent upon complete enlightenment for the sake of others, will receive benefits
according to the number of recitations. As they recite the praise once, seven
times, twenty-one times, or even a hundred or a thousand times each day for a
month or a year or whatever period, they will gain increasing qualities, such as
the purification of their obscurations. By reciting it once in this way, the
obscurations that obstruct the arising of enlightened qualities will be slightly
purified, and they will engage in the four close applications of mindfulness. By
reciting it seven times, they will gain the ability to retain the Dharma precisely
as they have heard it, which is the direct cause for developing enlightened
qualities. By reciting it twenty-one times, they will develop courageous
eloquence—that is, the unobstructed intelligence that is the context for
enlightened qualities—and thereby apply the diligence of the four correct
endeavours. With a hundred recitations, in order that their qualities might be
brought to completion, they will gain the power of total recall, so that whatever
learning and courageous eloquence they have already gained will never be lost,
and they will achieve the samādhi of the four miraculous limbs. Through a
thousand recitations, they will gain, as the function of your enlightened
qualities, the power of wisdom that enables one to defeat opponents in debate.

Thus it continues, so that if you are able to recite more than a thousand
repetitions, you will gain the strength of wisdom, at which point your wisdom
will become capable of withstanding challenges from opponents and any other
circumstances. This serves to illustrate that you will gain the immeasurable
qualities of the paths of training, such as the other powers and strengths

169
(meaning faith and so on), the seven branches of enlightenment, and the
eightfold noble path, as well as the qualities of the path of no-more-training.

ii. Benefits of Reciting it Continuously

Beyond this, it will be explained how benefits arise from reciting the praise
continuously. Someone whose mindstream has been purified through faith,
diligence and two-fold bodhicitta, who recites the praise three times a day
throughout their lives will come to possess all the qualities mentioned
above. Upon the foundation of ultimate bodhicitta, meditating on śūnyatā (the
aspect of wisdom) becomes the direct cause, and compassion (the aspect of
skilful means) becomes the contributing condition, for completing the five
paths. Then, upon the foundation of relative bodhicitta, skilful means and
compassion become the direct cause, and wisdom and śūnyatā the contributing
condition, for reaching the ten bhūmis.

As the paths and bhūmis are gradually traversed in this manner, the qualities of
abandonment and realization grow proportionately greater, and one swiftly
arrives at the ‘citadel’ wherein all knowable things are understood with perfect
wisdom. At the culmination of the paths, one actualizes the dharmakāya for
one’s own benefit. At the culmination of the bhūmis, one benefits others through
the two form kāyas, and, like a great captain, performs the enlightened activity
of liberating all beings not only from the crippling sufferings of saṃsāric
existence but also their causes, continuously, for as long as space remains.

V. Conclusion

Here there are three sections: the author’s colophon, the translator’s colophon,
and inspiring delight by means of an incidental history. The first of these, which
begins ‘Glorious Wisdom’s Excellent Qualities…’, the second which begins ‘the
holy translator(s)…’, and the third which begins with ‘Ācārya Dignāga and…’ are
easy to understand.

The unfathomable benefits and blessings of this king of praises have always
been evident, and remain clear even up to the present day. Having first received
the transmission for focusing your awareness[2] from a teacher belonging to the
lineage, exert yourself in the practice with one-pointed faith and diligence.

Written by Mañjughoṣa simply as a note to aid his own and others’ memory.

Sarva satāhito bhavatu.

| Translated by Adam Pearcey, 2004. Thanks to Lama Chökyi Nyima for his kind assistance.

Bibliography.
Tibetan Edition
mkhyen brtse'i dbang po. "'jam dbyangs bstod pa rnam bshad" in gsung
'bum/_mkhyen brtse'i dbang po/. 24 vols. Gangtok: Gonpo Tseten, 1977–
1980. (BDRC W21807) Vol. 5: 199–206

170
༄༅། །འཇམ་དཔལ་རྗོགས་པ་ཆྗེན་པྗོའི་གཞི་ལམ་འབྲས་བུ་དབྱྗེར་མྗེད་པའི་དྗོན་ལ་སྗོན་པ་རིག་སྗོང་རྗོ་རྗེའི་རང་གདངས་ཞྗེས་
བྱ་བ་བཞུགས།

The Self-Radiance of Indestructible Awareness and Emptiness

An Aspiration towards the Meaning of the Indivisible Ground,
Path and Fruition of the Great Perfection Mañjuśrī
by Mipham Rinpoche

ཕྗོགས་བཅུ་དུས་བཞིའི་བདྗེ་གཤྗེགས་སས་བཅས་ཀི། །
chok chu dü zhi deshek sé ché kyi
You embody the wisdom of all the bliss-gone buddhas and their heirs

ཡྗེ་ཤྗེས་སྐུར་གྱུར་གཉིས་མྗེད་ཚུལ་འཆང་བ། །
yeshe kur gyur nyimé tsul changwa
Throughout the ten directions and four times, and keep to the way of non-
duality –

འཇམ་དཔལ་གཞྗོན་ནུ་མཉམ་པ་ཉིད་ཀི་ངང་། །
jampel zhönnu nyampa nyi kyi ngang
Ever-youthful Mañjuśrī, ‘Gentle Splendour,’ the state of perfect equality:

བྱར་མྗེད་དྗོན་ལ་ལྷུན་གིས་གྲུབ་གྱུར་ཅིག །
char mé dön la lhun gyi drub gyur chik
May we spontaneously perfect the real meaning of non-action!

གདྗོད་མའི་མགྗོན་པྗོ་དཔལ་ལྡན་བླ་མ་ལ། །
dö mé gönpo palden lama la
With the devotion of viewing the primordial protector and glorious guru

མཉམ་ཉིད་ཆྗོས་སྐུར་ལྟ་བའི་མྗོས་གུས་ཀིས། །
nyam nyi chökur tawé mögü kyi
As the enlightened body of truth, the dharmakāya of perfect equality,

དྗོན་བརྒྱུད་དགྗོངས་པའི་བྱིན་རབས་སིང་ལ་འཕྗོས། །
dön gyü gongpé chinlap nying la pö
May the inspiration of the ultimate lineage be transferred into our hearts,

རིག་པ་རལ་གི་དབང་ཆྗེན་ཐྗོབ་པར་ཤྗོག །
rigpa tsel gyi wangchen tobpar shok
And may we gain the great empowerment of the expression of awareness!

171
 ཡྗེ་ནས་གནས་ཕིར་རྗོལ་བས་བསྒྲུབ་པ་དང་། །
yé né né chir tsolwé drubpa dang
Primordially present and thus not forged through exertion,

དབང་པྗོའི་ཁད་པར་སྗོགས་ལ་མི་ལྟྗོས་ཀང་། །
wangpö khyepar sok la mi tö kyang
It does not depend on capacity or constitution;

སླ་བས་ཡིད་མ་ཆྗེས་པ་སྗེམས་ཀི་གསང་། །
lawé yi ma chepa sem kyi sang
As it is so simple, we doubt this mystery of the mind:

བླ་མའི་མན་ངག་སྗོབས་ཀིས་མཐྗོང་གྱུར་ཅིག །
lamé mengak tob kyi tong gyur chik
Let the guru’s instructions give us the strength to see!

སྗོས་ཤིང་དཔྱད་པ་ཀུན་རྗོག་སྣྗོན་མ་སྗེ། །
trö shing chépa kün tok nönma té
Elaboration and analysis are superfluities of thought,

བཙལ་ཞིང་སྒྲུབ་པ་རང་ཉིད་ངལ་བའི་རྒྱུ། །
tsal zhing drubpa rang nyi ngelwé gyu
While seeking and cultivating serve only to exhaust.

དམིགས་ཤིང་བསྗོམ་པ་ཕིར་ཞིང་འཆིང་བའི་གཟྗེབ། །
mik shing gompa shir zhing chingwé zeb
Focusing and meditating are traps that merely bind –

ཟུག་རྔུའི་སྗོས་པ་ནང་ནས་ཆྗོད་པར་ཤྗོག །
zukngü tröpa nang né chöpar shok
Let such painful complexity cease within the mind!

བསམ་བརྗོད་བྲལ་ལ་མཐྗོང་བ་གང་མྗེད་ཀང་། །
sam jö dral la tongwa gang mé kyang
Beyond thought and expression, there’s nothing that is seen.

མ་མཐྗོང་ལྷག་མར་གྱུར་བ་གང་ཡང་མྗེད། །
ma tong lhagmar gyurpa gang yang mé
Nor is there more to it, something additional, unseen.

རང་སྗེམས་ཁྗོ་ཐག་ཆྗོད་པ་ཟབ་མྗོའི་དྗོན། །
172
rang sem kho takchöpa zabmö dön
This is the profound point for the mind to ascertain.

མཚོན་པར་དཀའ་བའི་དྗེ་ཉིད་རྗོགས་པར་ཤྗོག །
tsönpar kawé dé nyi tokpar shok
May we realize this nature, so hard to point to and make plain!

སྗོས་ཀུན་ཀ་ནས་དག་ཕིར་ཡྗོད་མཐའ་སངས། །
trö kun ka né dak chir yö ta pang
Always pure, without complexity, it avoids the eternalist extreme.

རིག་གདངས་ལྷུན་གིས་གྲུབ་པས་མྗེད་མཐའ་བྲལ། །
rig dang lhün gyi drubpé mé ta dral
Rigpa’s radiance is spontaneously present, not a nihilistic void.

གཉིས་སུ་བརྗོད་ཀང་རྗོག་པས་འཇུག་ཚུལ་ཙམ། །
nyi su jö kyang tokpé juk tsul tsam
Although spoken of as two, that’s for ease of comprehension:

དབྱྗེར་མྗེད་བརྗོད་བྲལ་མཉམ་པའི་དྗོན་མཐྗོང་ཤྗོག །
yermé jö dral nyampé dön tong shok
May we see the meaning of equality, beyond division and description!

འདི་ན་མཛུབ་མྗོས་ཟླ་བ་ཇི་བཞིན་དུ། །
di na tsubmö dawa ji zhin du
Like a finger pointing to the moon,

དང་པྗོར་ཡིད་དཔྱྗོད་ཚིག་གིས་མཚོན་བྱས་ཀང་། །
dang por yichö tsik gi tsön ché kyang
Reasoning and words show the way at first.

ཆྗོས་ཉིད་རང་བབས་ཡིད་དཔྱྗོད་ཡུལ་ལས་འདས། །
chö nyi rang bab yichö yul lé dé
But the natural state is no object of thought,

རང་གིས་རང་ལ་བླན་ཏྗེ་མཐྗོང་བར་ཤྗོག །
rang gi rang la len té tongwar shok
So let us turn within and thereby truly see!

འདི་ལ་བསལ་བར་བྱ་བ་མ་མཐྗོང་ཞིང་། །
di la salwar chawa ma tong zhing
173
In this, you won't find anything to be removed,

བཞག་སྗེ་སྒྲུབ་པར་བྱ་བ་མ་དམིགས་པས། །
zhak té drubpar chawa ma mikpé
Nor conceive of what could be added or produced.

དགག་སྒྲུབ་རྗོལ་བས་མ་བསླད་ཆྗོས་ཉིད་ངང་། །
gak drup tsolwé ma lé chönyi ngang
Dharmatā is unstained by efforts to block or cultivate:

ལྷུན་གིས་གནས་པའི་དྗོན་ལ་འཇུག་པར་ཤྗོག །
lhun gyi népé dön la jukpar shok
May we arrive at the state that's spontaneously present!

ཤྗེས་བྱའི་གཞི་དང་བགྗོད་པར་བྱྗེད་པའི་ལམ། །
shé jé zhi dang dröpar chépé lam
Although we might label a ground to be known,

ཐྗོབ་བྱ་འབྲས་བུའི་ཆྗོས་སུ་བཏགས་པ་ཡང་། །
tobja drebü chö su takpa yang
Path to be followed, or fruition to be attained,

རང་བཞིན་གཤིས་ལ་ནམ་མཁའི་གྗོ་རིམ་འདྲ། །
rang zhin shi la namkhé gorim dra
In the natural state, these are like levels of space:

བྱར་མྗེད་དྗོན་ལ་ལྷུན་གིས་གནས་པར་ཤྗོག །
char mé dön la lhun gyi népar shok
Effortlessly, then, may we keep to true non-action!

འཁྲུལ་བས་སྗོ་བཏགས་མ་དག་འཁྗོར་བའི་ཆྗོས། །
trulwé dro tak ma dak khorwé chö
Impure saṃsāric phenomena, conceived in delusion,

དྗེ་ལས་ལྗོག་པ་དག་པའི་སྣང་བ་ཡང་། །
dé lé lokpa dakpé nangwa yang
And their opposites too, labelled ‘pure appearance’,

ལྟྗོས་ནས་བཏགས་པ་རྣམ་པར་སྗོས་པའི་ཆྗོས། །
tö né takpa nampar tröpé chö
Are dependent designations, elaborate projections:

174
སྗོས་མྗེད་གཤིས་ལ་མི་གནས་མཐྗོང་གྱུར་ཅིག །
trömé shi la mi né tong gyur chik
May we see their absence in the unelaborate condition!

བླྗོ་བྲལ་ཆྗོས་ཉིད་གཤིས་ཀི་བཞུགས་ཚུལ་ལ། །
lo dral chö nyi shi kyi zhuk tsul la
The actual nature as it is, beyond the ordinary mind,

ལྟ་དང་སྗོམ་པས་བསླད་ཀིན་རྗོག་པས་སིབ། །
ta dang gompé lé kyi tokpé drip
Is obscured by tainted notions of view and meditation.

ཐ་མལ་གཤིས་སུ་སྗོན་ལ་ལྟ་སྗོམ་བྲལ། །
tamal shi su sön la ta gom dral
In true ordinariness there is neither theory nor practice:

རྣལ་མའི་དྗོན་ལ་བབ་ཀིས་གནས་གྱུར་ཅིག །
nalmé dön la bab kyi né gyur chik
May we naturally remain in the genuine condition!

ང་ལ་དམིགས་པར་བྱ་བ་ལྟ་བའི་དུག །
gang la mikpar chawa tawé duk
To focus on anything only poisons the view,

གང་ཞིག་རྗོལ་བས་ཟིན་པ་སྗོམ་པའི་སྐྱྗོན། །
gang zhik tsolwé zinpa gompé kyön
Deliberate fixation is but a meditative flaw,

གང་ལ་བླང་དྗོར་བྱ་བ་སྤྱྗོད་པའི་འཕང་། །
gang la langdor chawa chöpé trang
Adopting and avoiding are perilous to action:

ཟུག་རྔུ་ཀུན་བྲལ་ཆྗོས་ཉིད་མཐྗོང་བར་ཤྗོག །
zukngu kun dral chö nyi tongwar shok
May we see the nature beyond such affliction!

སྗོས་པའི་གཟྗེབ་ཏུ་མ་ཚུད་རིག་པའི་གདངས། །
tröpé zeb tu ma tsü rigpé dang
Directly seeing what transcends the ordinary mind:

བླྗོ་བྲལ་མངྗོན་སུམ་མཐྗོང་ལ་ཡིད་དཔྱྗོད་ཀི། །
lo dral ngönsum tong la yichö kyi
175
Rigpa’s radiance that’s not conceptually confined,

ཞགས་པས་མཁའ་ལ་མདུད་པ་མི་འདྗོར་བར། །
zhakpé kha la düpa mi dorwar
Without binding the sky in the rope of conjecture,

རང་བཞག་རྣལ་མའི་དྗོན་ལ་མཁས་གྱུར་ཅིག །
rangzhak nalmé dön la khé gyur chik
Let us master the genuine state of natural rest!

དྗེ་ཚེ་རང་རིག་གཞྗོན་ནུ་བུམ་པ་སྐུའི། །
dé tsé rang rig zhön nu bumpa kü
The Gentle Voiced — Mañjughoṣa — of natural luminosity

མཁྗེན་ཆ་རང་འྗོད་གསལ་བ་འཇམ་པའི་དབྱངས། །
khyen cha rang ösalwa jampé yang
Is the cognizance of self-awareness, the youthful vase body:

ཤྗེས་རབ་རང་བྱུང་སྗོན་མའི་སྣང་བ་ཡིས། །
sherab rang jung drönmé nangwa yi
May the brilliant lamp of naturally arisen insight

སིབ་པའི་མུན་པ་འཐིབ་པྗོ་འཇྗོམས་གྱུར་ཅིག །
dribpé münpa tibpo jom gyur chik
Banish the dense darkness of mind’s obscurations!

མ་བཅྗོས་འདུས་མ་བྱས་པའི་ཆྗོས་ཉིད་ལ། །
ma chö dü ma chépé chönyi la
In the nature, which is uncompounded and uncontrived,

བཅྗོས་མའི་ལམ་གིས་གསར་དུ་བསྒྲུབ་མྗེད་པས། །
chömé lam gyi sar du drup mépé
Nothing can be generated anew through fabricated paths,

རྒྱུ་ལས་མ་བྱུང་མཐར་ཐུག་འབྲས་བུའི་དྗོན། །
gyu lé ma jung tartuk drébüi dön
Which is why the ultimate fruit does not arise from a cause.

རང་ལ་ཡྗེ་ནས་གནས་པ་མཐྗོང་བར་ཤྗོག །
rang la yé né nepa tongwar shok
May we come to see what is, and always has been, within!

176
ཡིད་དཔྱྗོད་ཚིག་གི་སྦུན་པ་འཁྲུལ་བའི་ལམ། །
yichö tsik gi punpa trulwé lam
Husk-like words of speculative ideas lead only to delusion:

ཇི་ལྟར་བརྗོད་ཀང་རྗོག་པའི་ད་ྲྭ བ་སྗེ། །
jitar jö kyang tokpé drawa té
However they’re expressed, they entangle us in thought.

ལུང་ལས་མ་བྱུང་རང་གིས་རིག་བྱ་བའི། །
lung lé ma jung rang gi rig chawé
Let us practise instead the heart’s profound instructions,

མན་ངག་ཟབ་མྗོ་སིང་ལ་བསྗོམ་པར་ཤྗོག །
mengak zabmo nying la gompar shok
Which arise not from scripture, but are intuitively known!

གཟུང་འཛིན་སྗེམས་ནི་ངྗོ་བྗོ་ཉིད་ཀིས་འཁྲུལ། །
zung dzin sem ni ngowo nyi kyi trul
The mind of perceiver and perceived is essentially deluded.

གང་ལྟར་དམིགས་པ་དྗེ་བཞིན་ཉིད་དུ་མིན། །
gang tar mikpa dé zhin nyi du min
No matter what its focus, it never accords with how things are.

སྗེམས་ལས་མ་བྱུང་རང་བྱུང་ཡྗེ་ཤྗེས་སྐུ། །
sem lé ma jung rangjung yeshé ku
May we attain the buddhahood of definitive reality –

ངྗེས་པ་དྗོན་གི་སངས་རྒྱས་འགྲུབ་པར་ཤྗོག །
ngepa dön gyi sangyé drubpar shok
The natural wisdom-kāya that does not derive from mind!

རིག་སྗོང་རིག་པའི་དབྱིངས་སུ་ཆྗོས་ཐམས་ཅད། །
rigtong rigpé ying su chö tamché
Within the all-pervading space of rigpa, empty and aware,

མཉམ་པ་ཉིད་གྱུར་ཐིག་ལྗེ་ཉག་གཅིག་ལ། །
nyampa nyi gyur tiklé nyak chik la
All things are equal, and, in this single, perfect sphere,

འཁྗོར་འདས་རྗེ་དྗོགས་ཞིག་པའི་ངང་ཚུལ་དུ། །
khordé ré dok zhikpé ngang tsul du
177
There are no longings or fears for saṃsāra or nirvāṇa:

མི་གནས་ཆྗོས་སྐུའི་གཏན་སིད་ཟིན་པར་ཤྗོག །
mi né chökü tensi zinpar shok
May we capture this stronghold of unlocated dharmakāya!

འདི་ལྟར་ལུས་དང་ཡུལ་དུ་སྣང་བ་ཡང་། །
di tar lü dang yul du nangwa yang
Whatever we perceive, as the body or as objects of the senses,

རབ་རིབ་བཞིན་དུ་རྗོག་པའི་དབང་གིས་སྣང་། །
rab rib zhin du tokpé wang gi nang
Is like defective vision, apparent through the force of thought alone —

མི་རྗོག་ཡྗེ་ཤྗེས་ཆྗེན་པྗོའི་རང་གདངས་ཀིས། །
mi tok yeshé chenpö rang dang kyi
By means of the natural radiance of great, non-conceptual wisdom,

ཆྗོས་ཟད་གདྗོད་མའི་དབྱིངས་སུ་སྦྱངས་གྱུར་ཅིག །
chö zé dömé ying su jang gyur chik
May all be purified into the original space of phenomenal exhaustion!

དྗེ་ཚེ་མཁའ་དང་མཉམ་པའི་ཡྗེ་ཤྗེས་སྐུ། །
dé tsé kha dang nyampé yeshé ku
At that time, may we gain the ultimate, unobstructed fruition,

ཕྗོགས་དུས་མུ་མཐའ་སིད་དུ་འགྗོ་ཀུན་གི། །
chok dü muta si du dro kun gyi
And, with a wisdom buddha-form as vast and limitless as the sky,

ཕན་བདྗེའི་དྗོན་ཀུན་འཇྗོ་བའི་ཡིད་བཞིན་ནྗོར། །
pendé dön kun jowé yizhin nor
Become wish-granting jewels, providing benefit and happiness

སིབ་བྲལ་འབྲས་བུའི་མཐར་ཐུག་ཐྗོབ་པར་ཤྗོག །
dripdral drébü tartuk tobpar shok
To beings everywhere, throughout the whole infinity of space and time!

ཅྗེས་པ་འདི་ནི་ཛྙཱ་ན་ཌཱ་ཀི་ནི་ཝཱ་ར་ཧིའི་རྣམ་པར་འཕྲུལ་པར་ཡྗོངས་སུ་གགས་པ་རྗེ་བཙུན་མ་བདྗེ་སྐྱྗོང་ཡྗེ་ཤྗེས་དབང་མྗོས་རབ་ཚེས་མྗེ་ཁི་ཟླ་ཚེ
ས་ཀི་དུས་དགྗེ་བར་བཀ་ཤིས་པའི་ལྷ་རྗེག་དང་། ཤྗེལ་དཀར་ཕྗེང་བ་རིན་པྗོ་ཆྗེའི་རྒྱན་ལྡན་བཅས་བཀའ་ཡིས་བསྐུལ་བའི་རྐྱྗེན་བྱས་ནས་ཚེས་དྗེ་

178
ཉིད་ལ་མི་ཕམ་འཇམ་དཔལ་དགྗེས་པའམ་འྗོད་གསལ་རྗོ་རྗེ་ཞྗེས་བྱ་བའི་རྗོགས་པར་བྲིས་པ་སྗེ། རྗོགས་པ་ཆྗེན་པྗོའི་གྲུབ་མཐའི་རང་སྐད་ཐུན་
མིན་རང་རྐང་ཚུགས་པར་གང་ཤར་སྨྲས་པའི་དགྗེ་བས་འགྗོ་ཀུན་གདྗོད་མའི་མགྗོན་པྗོ་འཇམ་དཔལ་གཞྗོན་ནུའི་གྗོ་འཕང་ཐྗོབ་པར་གྱུར་ཅིག།
This was composed at the behest of the reverend lady Dekyong Yeshe Wangmo, who is
universally renowned as an emanation of the wisdom ḍākinī, Vajravārāhī, and who, on
the favourable date of the fourth day of the third month of the Fire-Dog year (1886),
offered an auspicious silken scarf and preciously ornamented crystal rosary. With this as
the condition, I, the one known as Mipham Jampel Gyepa, or Ösel Dorje, wrote this
prayer, completing it on the very same day. Through the virtue of expressing whatever
naturally arose in my mind, independently and in the unique terminology of the Great
Perfection system, may all beings attain the level of the primordial protector, Mañjuśrī, the
ever-youthful.

ཐྗོས་པ་ཙམ་གིས་ངྗེས་པར་གྗོལ་འགྱུར་ཞྗེས། །
töpa tsam gyi ngepar drol gyur zhé
‘Merely hearing this is sure to bring liberation’ —

རྗོ་རྗེ་འཆང་གིས་བསྔགས་པ་ལམ་གི་མཆྗོག །
dorje chang gi ngakpa lam gyi chok
Thus, Vajradhara praised the supreme of paths.

འདི་ཚུལ་སྗེམས་པར་བྱྗེད་པ་སྗོས་ཅི་འཚལ། །
di tsul sempar chépa mö chi tsal
What need is there to mention holding it in mind?

ཆྗོས་ཉིད་བདྗེན་པས་མྱུར་དུ་གྗོལ་བར་འགྱུར། །
chönyi denpé nyur du drolwar gyur
May the truth of dharmatā swiftly bring liberation!

རྗོལ་བཅས་ཐྗེག་པས་གདུལ་བར་དཀའ་བའི་ཚེ། །
tsol ché tekpé dulwar kawé tsé
‘When it’s difficult for students to follow effort-based vehicles,

ཀུན་བཟང་ཐུགས་ཀི་བསན་པ་འབྱུང་ཞྗེས་སུ། །
kunzang tuk kyi tenpa jung zhé su
The teachings of Samantabhadra’s wisdom-mind will arise’—

བསྔགས་པའི་ལུང་བཞིན་སིང་པྗོའི་བསན་པ་ཡིས། །
ngakpé lung zhing nyingpö tenpa yi
May these essential teachings, praised in such statements,

འཇིག་རྗེན་ཀུན་ཏུ་ཁབ་ཅིང་རྒྱས་གྱུར་ཅིག །
jikten kuntu khyab ching gyé gyur chik
Pervade the whole universe, spreading everywhere, far and wide!

179
སརྦ་མང་ལམ།། །།
Sarva maṅgalam.
| Translated by Adam Pearcey, 2017. Revised 2020.

The Precious Jewelled Key

A Synopsis of the Aspiration of the Great Perfection Mañjuśrī

by Jamyang Khyentse Chökyi Lodrö

Namo Mañjuśriye!

Mañjughoṣa who is all-pervasive like space,

Embodiment of wisdom beyond constructs and ideas,
Guru and primordial buddha, to you I bow down,
As I disclose this brief synopsis.

The following explanation of “The Self-Radiance of Indestructible Awareness and

Emptiness: An Aspiration towards the Meaning of the Indivisible Ground, Path
and Fruition of the Great Perfection Mañjuśrī” by Jamgön Mahāpaṇḍita Mipham
Namgyal has three main sections: I) title, II) actual explanation of the main body
of the text, and III) conclusion.

I. Title

The Self-Radiance of Indestructible Awareness and Emptiness: An Aspiration

towards the Meaning of the Indivisible Ground, Path and Fruition of the Great
Perfection Mañjuśrī.

II. Actual Explanation

This has two parts: A) a brief summary and B) an elaborate explanation.

A. Brief Summary

This has two parts:

1) An explanation that relates the name of Mañjuśrī to the meaning of the

ground, Kadak Trekchö:

You embody the wisdom of all the bliss-gone buddhas and their heirs
Throughout the ten directions and four times, and keep to the way of non-duality –
Ever-youthful Mañjuśrī, ‘Gentle Splendour,’ the state of perfect equality:
May we spontaneously perfect the real meaning of non-action!

2) A brief statement related to the guru’s blessings and the meaning of luminous
Lhundrup Tögal, which is the expression of awareness:

With the devotion of viewing the primordial protector and glorious guru
As the enlightened body of truth, the dharmakāya of perfect equality,

180
May the inspiration of the ultimate lineage be transferred into our hearts,
And may we gain the great empowerment of the expression of awareness!

B. Elaborate Explanation

This has three parts: 1) ground, 2) path and 3) fruition.

1. Ground

The ground, ascertaining the view, includes the following:

a) Showing the necessity of relying on the instructions of a guru who holds the
lineage of recognizing the wisdom that abides as the ground:

Primordially present and thus not forged through exertion,

It does not depend on capacity or constitution;
As it is so simple, we doubt this mystery of the mind:
Let the guru’s instructions give us the strength to see!

b) Showing that this is not to be sought elsewhere as well as the necessity of

cutting through elaborations of conceptual thought:

Elaboration and analysis are superfluities of thought,

While seeking and cultivating serve only to exhaust.
Focusing and meditating are traps that merely bind –
Let such painful complexity cease within the mind!

c) Deciding that this is nothing other than the natural state of one’s own mind
just as it is:

Beyond thought and expression, there’s nothing that is seen.

Nor is there more to it, something additional, unseen.
This is the profound point for the mind to ascertain.
May we realize this nature, so hard to point to and make plain!

d) Aspiration towards the meaning of inexpressible great equality, beyond all

clinging to extremes of existence and non-existence:

Always pure, without complexity, it avoids the eternalist extreme.

Rigpa’s radiance is spontaneously present, not a nihilistic void.
Although spoken of as two, that’s for ease of comprehension:
May we see the meaning of equality, beyond division and description!

2. Path

How to practise through meditating on the path includes the following:

a) How to Cultivate the Path of Kadak Trekchö

i) How the essence of dharmatā is beyond intellectual analysis, and aspiring to
see it with the wisdom of self-knowing awareness:

Like a finger pointing to the moon,

Reasoning and words show the way at first.
181
But the natural state is no object of thought,
So let us turn within and thereby truly see!

ii) Aspiration towards the meaning of great self-abiding, spontaneous perfection,

beyond any rejection or cultivation, elimination or addition:

In this, you won't find anything to be removed,

Nor conceive of what could be added or produced.
Dharmatā is unstained by efforts to block or cultivate:
May we arrive at the state that's spontaneously present!

iii) Showing through the example of space how all the phenomena of the ground,
path and fruition are merely labels within the natural condition, and aspiring
towards the effortless:

Although we might label a ground to be known,

Path to be followed, or fruition to be attained,
In the natural state, these are like levels of space:
Effortlessly, then, may we keep to true non-action!

iv) Aspiring to see the natural condition of primordial purity, which is beyond all
forms of duality such as the saṃsāra-nirvāṇa dichotomy:

Impure saṃsāric phenomena, conceived in delusion,

And their opposites too, labelled ‘pure appearance’,
Are dependent designations, elaborate projections:
May we see their absence in the unelaborate condition!

v) Aspiring to remain naturally in the genuine condition, since all the

phenomena of the ordinary mind obscure the natural condition of dharmatā:

The actual nature as it is, beyond the ordinary mind,

Is obscured by tainted notions of view and meditation.
In true ordinariness there is neither theory nor practice:
May we naturally remain in the genuine condition!

vi) Aspiring to see the dharmatā that is free from all poison, flaws and perilous
ways:

To focus on anything only poisons the view,

Deliberate fixation is but a meditative flaw,
Adopting and avoiding are perilous to action:
May we see the nature beyond such affliction!

b) Aspiration Towards the Path of Great Secret Luminosity, the Lhundrup Tögal
of the Expression of Awareness
i) Aspiring to see directly the dharmatā that is the self-radiance of awareness:

Directly seeing what transcends the ordinary mind:

Rigpa’s radiance that’s not conceptually confined,
Without binding the sky in the rope of conjecture,
Let us master the genuine state of natural rest!

182
ii) Aspiring to light the lamp of naturally arisen insight, the cognizant quality of
inner clarity:

The Gentle Voiced — Mañjughoṣa — of natural luminosity

Is the cognizance of self-awareness, the youthful vase body:
May the brilliant lamp of naturally arisen insight
Banish the dense darkness of mind’s obscurations!

c) Conclusion Concerning the Indispensability of These Two Practices

i) Showing that there is nothing to be achieved through fabricated paths in
naturally arisen wisdom:

In the nature, which is uncompounded and uncontrived,

Nothing can be generated anew through fabricated paths,
Which is why the ultimate fruit does not arise from a cause.
May we come to see what is, and always has been, within!

ii) Aspiring to practise instructions for actualising one’s own awareness since all
paths of intellectual speculation do not lead beyond the path of delusion:

Husk-like words of speculative ideas lead only to delusion:

However they’re expressed, they entangle us in thought.
Let us practise instead the heart’s profound instructions,
Which arise not from scripture, but are intuitively known!

iii) Showing how the phenomena of referential mind are deluded and aspiring to
attain the wisdom dharmakāya that is self-arisen and uncompounded:

The mind of perceiver and perceived is essentially deluded.

No matter what its focus, it never accords with how things are.
May we attain the buddhahood of definitive reality –
The natural wisdom-kāya that does not derive from mind!

iv) Aspiring to capture the stronghold of unlocated dharmakāya, the single

perfect sphere of luminosity that is the original great equality of all the
phenomena of saṃsāra and nirvāṇa:

Within the all-pervading space of rigpa, empty and aware,

All things are equal, and, in this single, perfect sphere,
There are no longings or fears for saṃsāra or nirvāṇa:
May we capture this stronghold of unlocated dharmakāya!

d) In Addition, Showing How the Activity of Self-Liberation Brings Enhancement

This means additionally showing how there is an enhancement of space and
awareness through the great unelaborate activity of refining all perceptions of
environment, sensory objects or bodies so that they are self-liberated in the fiery
light of great luminous wisdom and all subjective perceptions are brought to a
state of exhaustion within dharmatā:

Whatever we perceive, as the body or as objects of the senses,

Is like defective vision, apparent through the force of thought alone —

183
By means of the natural radiance of great, non-conceptual wisdom,
May all be purified into the original space of phenomenal exhaustion!

3. Fruition

Aspiring to gain all the features of the wisdom-kāya that is exceedingly pure and
immaculate:

At that time, may we gain the ultimate, unobstructed fruition,

And, with a wisdom buddha-form as vast and limitless as the sky,
Become wish-granting jewels, providing benefit and happiness
To beings everywhere, throughout the whole infinity of space and time!

III. Conclusion

A. Colophon

The conclusion provides the name of the one who requested the text and the
author himself and shows the greatness of the teaching.

This was composed at the behest of the reverend lady Dekyong Yeshe Wangmo,
who is universally renowned as an emanation of the wisdom ḍākinī, Vajravārāhī,
and who, on the favourable date of the fourth day of the third month of the Fire-
Dog year (1886), offered an auspicious silken scarf and preciously ornamented
crystal rosary. With this as the condition, I, the one known as Mipham Jampel
Gyepa, or Ösel Dorje, wrote this prayer, completing it on the very same
day. Through the virtue of expressing whatever naturally arose in my mind,
independently and in the unique terminology of the Great Perfection system, may
all beings attain the level of the primordial protector, Mañjuśrī, the ever-youthful.

B. Dedication

Dedicating the virtue of composing the treatise:

‘Merely hearing this is sure to bring liberation’ —

Thus, Vajradhara praised the supreme of paths.
What need is there to mention holding it in mind?
May the truth of dharmatā swiftly bring liberation!

‘When it’s difficult for students to follow effort-based vehicles,

The teachings of Samantabhadra’s wisdom-mind will arise’—
May these essential teachings, praised in such statements,
Pervade the whole universe, spreading everywhere, far and wide!

Sarva maṅgalam.

Through the virtue of producing

This precious jewelled key
Which opens the vajra lock
May all beings realize Mañjuśrī’s wisdom.

Thus, in response to a request from Tupten Chöpel, a monk from Shechen who
keeps the treasury of threefold training and asked me to write a synopsis of the
184
omniscient Jamyang Guru’s Aspiration of the Great Perfection Mañjuśrī, Jamyang
Chökyi Lodrö spoke these words in stages as Muksang Choktrul Kunzang Sherab
assisted by writing them down. May virtue and goodness reign supreme!

Translated by Adam Pearcey with the generous support of the Khyentse Foundation and Tertön
Sogyal Trust, 2020.

Bibliography.

Tibetan Edition
'Jam dbyangs chos kyi blo gros. "'jam dpal rdzogs pa chen po'i smon lam gyi
bsdus don rin chen nor bu'i lde mig/" in ’Jam dbyangs chos kyi blo gros kyi
gsung ’bum. 12 vols. Bir: Khyentse Labrang, 2012. W1KG12986 Vol. 9: 123–128

185
Ultimate Praise of the Noble and Venerable Mañjuśrī
༄༅། །འཕགས་པ་རྗེ་བཅུན་འཇམ་དཔལ་གི་དྗོན་དམ་པའི་བསྗོད་པ་ཤྗེས་ཁབ།
རྒྱ་གར་སྐད་དུ། ཨཱ་རྱ་བྷ་ཊྚ་ར་ཀ་མཉྫུ་ཤི་ྨཱ པ་ར་མཱ་རྠ་སྟུ་ཏི་ནཱ་མ།
In the language of India: ārya-bhaṭṭārakamañjuśrīparamārthastuti-nāma
བྗོད་སྐ་དདུ། འཕགས་པ་རྗེ་བཅུན་འཇམ་དཔལ་གི་དྗོན་དམ་པའི་བསྗོད་པ་ཤྗེས་ཁབ།
In the language of Tibet: 'phags pa rje btsun 'jam dpal gyi don dam pa'i bstod pa
shes khyab/

འཇམ་དཔལ་གཞྗོན་ནུར་གྱུར་པ་ལ་ཕག་འཚལ་ལྗོ།
jam dpal zhon nu gyur pa la chyag tshal lo
Homage to the youthful Māñjuśrī!

།བྱིན་པ་མ་ལགས་བཞུད་མི་མངའ།
gyin pa ma lag zhu mi mnga
You do not arrive and do not depart;

།བཞྗེངས་པམ་ལགས་བཞུགས་མི་མངའ།
zheng pam lag zhug mi mnga
You do not rise and do not remain.

།འཇིག་རྗེན་པ་ལས་ཤིན་ཏུ་འདས།
jig ten pa le shin tu da
You thoroughly transcend this world.

།ཚིག་ལས་འདས་པའི་སྤྱྗོད་ཡུལ་ལགས།
tshig le da pa'i gyo yul lag
Yours is the domain beyond words.

།མགྗོན་པྗོ་ཁྗོད་ལ་ཇི་ལྟར་བསྗོད།
gon po khyo la ji tar to
O protector, how should I praise you?

།འྗོན་ཀང་འཇིག་རྗེན་བཏགས་བརྗེན་གིས།
o kyang jig ten tag ten gyi
As the world conceives of you,

།ཁྗོད་ནི་ཅི་འདྲ་དྗེ་བཞིན་དུ།
khyo ni ci dra de zhin du
Just so, I too exalt and honour you

།བདག་གིས་གུས་པས་བླ་མ་སྗོད།
dag gi gu pa la ma to
In my devotion for you, O guru.
186
ངྗོ་བྗོ་ཉིད་ཀི་སམ་སྐྱྗེས་ཏྗེ།
ngo bo nyid kyi sam kye te
By your very nature you are unborn,

།ཁྗོད་ལ་སྐྱྗེ་བ་ཡྗོད་མི་མངའ།
khyo la kye ba yong mi nga
For you there can be no arising.

།མགྗོན་པྗོ་གཤྗེགས་དང་བྱྗོན་མི་མདའ།
gon po sheg dang gyon mi da
Protector who neither comes nor goes,

།དངྗོས་མྗེད་ཁྗོད་ལ་ཕག་འཚལ་བསྗོད།
ngo me khyo la chyag tshal to
To you, the insubstantial, I prostrate and praise.

།ཁྗོད་ལ་དདྗོས་དང་དངྗོས་མྗེད་མིན།
khyo la do dang ngo me min
You are neither real nor unreal.

།ཆད་པ་མ་ལགས་ཐྗེག་ཟུག་མིན།
chad pa ma lag theg zug min
Neither a nullity nor everlasting,

།ཁྗོད་རག་མ་ལྗོགས་མི་རག་མིན།
khyo tag ma log mi tag min
Neither constant nor transitory.

།གཉིས་མྗེད་ཁྗོད་ལ་ཕག་འཚལ་བསྗོད།
nyi med khyo la phag tshal to
To you, the non-dual, I prostrate and praise.

།དམར་དང་ལྗང་དང་ལྗེ་བརྒན་དང་།
mar dang jang dang le gan dang
You’re not red or green or crimson;

། སྗེར་དང་དཀར་དང་གནག་མ་ལགས།
ser dang kar dang nag ma le
You’re not yellow, white or black.

།ཁྗེད་ལ་ཁ་དྗོག་ཡྗོང་མི་མདའ། །
khye la kha dog yong mi da
You do not have any colour at all.

187
མ་དྗོག་བྲལ་ཁྗོད་ལ་ཕག་ལ་འཚལ་བསྗོད།
ma dog dral khyo la chyag tshal to
To you, the colourless, I prostrate and praise.

།ཁྗོད་ནི་ཆྗེ་དང་ཆུང་བ་དང་།
khyo ni che dang chung ba dang
You are neither big nor small,

།སྗོམ་དང་ཕ་བ་ཁྗེད་མིན་ཏྗེ།
bom dang thra ba khye min te
Neither bulky nor slender.

།ར་དི་དང་ཐུང་པའི་ཁམྗེས་མ་ལགས།
ra di dang thung pa'i me ma le
Your form is neither tall nor short.

།ཚད་མྗེད་ཁྗོད་ལ་ཕག་འཚལ་བསྗོད། །
tsha me khyo la chyag tshal to
To you, the sizeless, I prostrate and praise.

ཤིས་པས་སིད་ལ་མི་གནས་ཤིང་།
shi pe si la mi ne shing
In your wisdom, you’re not confined to existence;

སིང་རྗེས་ཞི་ལ་མི་གནས་ཏྗེ།
nying je zhi la mi ne te
In your compassion, you do not dwell in peace.

།མྱ་ངན་འདས་དང་འཁྗོར་མི་གནས།
mya ngan de dang khor mi ne
You do not remain in either saṃsāra or nirvāṇa.

།མི་གནས་ཁྗོད་ལ་ཕག་འཚལ་བསྗོད།
mi ne khyo la chyag tshal to
To you, the non-abiding, I prostrate and praise.

།ཆྗོས་རྣམས་ཀུན་ལམི་གནས་ཤིང་།
cho nam kun mi ne shing
You do not reside in phenomena;

།ཆྗོས་ཀུན་རྗོགས་པར་ཐུགས་སུ་ཆུད།
chos kun tog par thug su chu
Yours is the realization of all phenomena.

།མཆྗོག་ཏུ་ཟབ་པ་ཉིད་བསྗེན་པ ། །
chog tu zab pa nyi sten pa
You are sustained by supreme profundity.
188
།ཟབ་པ་ཁྗོད་ལ་ཕག་འཚལ་བསྗོད།
zab pa khyo la chyag tshal to
To you, the profound, I prostrate and praise.

།དྗེ་ལྟཪ་བསྗོད་ན་བ་སྗོད་བགང་གི
de taṛ to na ba to drang gi
Like this, I could exalt you repeatedly.

།གཞན་དུ་ཁྗོད་ལ་ཇི་ལྟར་བསྗོད།
zhan du khyo la ji tar to
For how else might I offer you praise?

།ཆྗོས་རྣམས་ཐམས་ཅད་སྗོང་པ་ལ།
cho nam tham che tong pa la
In the emptiness of all phenomena

།སུ་ལ་བསྗོད་ཅིང་སུ་ཡིས་བསྗོད།
su la to ching su yi to
Who is there to offer praise? To whom?

།མཐའ་མ་མཆིས་ཤིད་དབུས་མ་མཆིས།
tha ma chi shi u ma chi
You have no limits, no centre.

།གཟུང་དང་འཛིན་པ་རྣམ་སངས་པའི།
zung dang dzin pa nam pang pa'i
For you who is outside the object and subject

།རྗོག་བྲལ་ཁྗོད་ལ་ཕག་འཚལ་བསྗོད།
tog dral khyo la сhyag tshang to
You free from conceptuality I prostrate and praise.

། བླ་མ་མགྗོན་པྗོ་འཇམ་དབྱངས་ཀི།
la ma gon po jam yang kyi
Of the guru and protector Mañjughoṣa.

།དྗོན་དམ་ཡང་དག་མཚན་བརྗོད་པའི།
don dam yang dag tshen jo pa'i
This is the expression of the ultimate attributes

།བསྗོད་ནམས་འདི་ཡིས་འཇིག་རྗེན་འདི།
so nam di yi jig rten di
Through the merit of this, may this world

།བདྗེ་བར་གཤྗེགས་པ་འདྲ་བར་ཤྗོག
de bar sheg pa dra bar shog

189
May we resemble sugata.
།འཕགས་པ་རྗེ་བཙུན་འཇམ་དབལ་གི་དྗོན་དམ་པར་བསྗོད་པ་ཞྗེས་བྱ་བ་སླྗོབ་དབྗོན་ཀླུ་སྒྲུབ་ཀི་ཞལ་
སནས་མཛད་པ་རྗོགས་སྗོ།།
This concludes the Ultimate Praise of the Noble and Venerable Mañjuśrī composed
by the great master Nāgārjuna.

Translated by Adam Pearcey, 2021.

Corrected by Karma Lungtok Tenzin, 2022.

Bibliography

Tibetan Edition
Nāgārjuna. "'phags pa rje btsun 'jam dpal gyi don dam pa'i bstod pa." Toh 1131,
Derge Tengyur vol. 1 (bstod tshogs, ka): 80a.5–80b.5

Nāgārjuna. "'phags pa rje btsun 'jam dpal gyi don dam pa'i bstod pa." bstan
'gyur/ (dpe bsdur ma). 120 vols. Beijing: krung go'i bod rig pa'i dpe skrun
khang, 1994–2008. Vol. 1: 242–244

190
Manjushri’s dharani.

The mantra of making the wisdom of Injong of Gaza: Dzongkhag

༈ རྒྱ་གར་སྐད་དུ། ཨཱ་རྱ་མཉྫུ་ཤི་ྨཱ པྲ་ཛྙཱ་བུད་ནི་ནཱ་མ་དྷ་ར་ཎི།
In Sanskrit: arya manjushri prajna buddhani nama dharani
བྗོད་སྐད་དུ། འཕགས་པ་འཇམ་དཔལ་གི་ཤྗེས་རབ་དང་བླྗོ་འཕྗེལ་བ་ཞྗེས་བྱ་བའི་གཟུངས།
In Tibetan: phagpa jam sang gyi she rab dang lo phel wa she cha wa shuk so

དཀྗོན་མཆྗོག་གསུམ་ལ་ཕག་འཚལ་ལྗོ།
kon chok sum la chak tsal lo
I bow before the Three Jewels!

ན་མྗོ་མཉྫུ་ཤི་ྨཱ ཀུ་མཱ་ར་བྷུ་ཏཱ་ཡ། བྗོ་དྷི་སཏ་ྨཱ ཡ། མཧཱ་སཏ་ྨཱ ཡ། མཧཱ་ཀཱ་རུ་ཎི་ཀཱ་ཡ། ཏད་ཐཱ། ཨོཾ་ཨ་ར་ཛེ། བི་ར་ཛེ།

ཤུདྗེ་བི་ཤུདྗེ། ཤྗོ་དྷ་ནི། བི་ཤྗོ་དྷ་ནི། ཤྗོ་དྷ་ཡ། བི་ཤྗོ་དྷ་ཡ། ཨ་མ་ལྗེ། བི་མ་ལྗེ། ནིར་མ་ལྗེ། ཛཱ་ཡ་བ་རྗེ། རུ་རུ་ཙ་ལྗེ །
ཧཾ་ཧཾ་ཧཾ་ཕཊ་ཕཊ་ཕཊ་སཧཱྨཱ །
ན་མྗོ་ མཉྫུ་ཤི་ྨཱ ཀུ་མཱ་ར་བྷུ་ཏཱ་ཡ། བྗོ་དྷི་སཏ་ྨཱ ཡ། མཧཱ་སཏ་ྨཱ ཡ།
NAMO MANJUSHRIYA KUMARABHUTAYA BODHISATTVAYA MAHASATTVAYA
མཧཱ་ཀཱ་རུ་ཎི་ཀཱ་ཡ། ཏད་ཐཱ། ཨོཾ་ ཨ་ར་ཛེ། བི་ར་ཛེ། ཤུདྗེ་ བི་ཤུདྗེ།
MAHAKARUNIKAYA. TADYATHA OM ARAJE VIRAJE SHUDHE VISHUDHE
ཤྗོ་དྷ་ནི། བི་ཤྗོ་དྷ་ནི། ཨ་མ་ལྗེ། བི་མ་ལྗེ། ནིར་མ་ལྗེ། ཛཱ་ཡ་བ་རྗེ། རུ་རུ་ཙ་ལྗེ །
SHODHAYA VISHODHAYA AMALE VIMALE NIRMALE JAYAVARA RURUCHALE
ཧཾ་ ཧཾ་ ཧཾ་ ཕཊ་ ཕཊ་ ཕཊ་ སཧཱྨཱ །
HUM HUM HUM PHAT PHAT PHAT SWAHA

I bow before the great compassionate bodhisattva-mahasattva young Manjushri.

This is true: OM passion-free, passionless, pure, perfectly pure, immaculate,
perfectly immaculate, spotless, immaculate, flawless, supreme Winner, moving
like a doe, HUM HUM HUM PHAT PHAT PHAT SWAHA.

གང་ཞིག་འདི་འཛིན་པ་དྗེ་ཟླ་བ་གཅིག་གི་བླྗོ་དང་ལྡན་པར་འགྱུར་རྗོ། །དབྱངས་སན་པར་འགྱུར་རྗོ། །གཟུགས་བཟང་བར་འགྱུར་རྗོ། །ལན་ཅིག་

བཀླགས་ན་བསྐལ་པ་སྗོང་གི་བར་དུ་འཁྗོར་བ་ལ་རྒྱབ་ཀིས་ཕྗོགས་པར་འགྱུར་རྗོ། །བཅངས་པ་ཙམ་གིས་སྐྱྗེ་བ་དྲན་པར་འགྱུར་རྗོ། །འབུམ་ཕག་ག
ཅིག་བཟླས་ན་མཁས་པར་འགྱུར་རྗོ། །འབུམ་ཕག་གཉིས་བཟླས་ན་རིག་པ་འཛིན་པར་འགྱུར་རྗོ། །འབུམ་ཕག་གསུམ་བཟླས་ན་འཕགས་པ་འཇམ་
དཔལ་གི་ཞལ་མཐྗོང་བར་འགྱུར་རྗོ། །
Anyone who remembers this dharani by heart will gain intelligence within a
month. His voice will become euphonious. His body will become beautiful. If you
read it once, you will turn away from samsara for a thousand kalpas. If you just
hold it, you will remember the birth. If you repeat it a hundred thousand times,
you will become a sage, if two hundred thousand times, you will become a
holder of knowledge, if three hundred thousand times, you will see the face of
Manjushri.
The musical arrangement of dharani can be downloaded from the link:
https://drive.google.com/file/d/1YRy_tSR8jbf8l0S9iJQQkwb2bSwXf4T_/view?u
sp=sharing
191
THE ESSENTIAL PRACTICE OF ALL SADHANAS RED-YELLOW MANJUSHRI –
"WISDOM AND KNOWLEDGE"
by Mipam Rinpoche
ནམ་མཁའི་གནས་སུ་ནམ་མཁའ་གང་བ་ཡི།
NAMKE NE SUI NAMKA GAN WA YI
In the sky, filling the whole space –
བླ་མ་ཡི་དམ་མཁའ་འགྗོའི་ཚོགས་རྣམས་དང་།
LAMA YIDAM KHANDROY TSOG NAM DANG
Gathering of Gurus, Devas and Dakinis,
སངས་རྒྱས་ཆྗོས་དང་འཕགས་པའི་དགྗེ་འདུན་ལ།
SANGYE CHO DAN PAGPEI GENDUN LA
Buddha, Dharma and the Noble Sangha,
བདག་དང་འགྗོ་དྲུག་གུས་པས་སྐྱབས་སུ་མཆི།
DAGDAN DRO IS A FRIEND OF GUPE KYAB SU CHI
I and all beings of the six worlds take Refuge.
(Repeat three times.)

ཐྗོག་མར་ཚད་མྗེད་བཞི་ལ་བླྗོ་སྦྱང་ནས།
First, the training of the mind in the Four Immeasurable.

སྗེམས་ཅན་ཐམས་ཅད་བདྗེ་བ་དང་བདྗེ་བའི་རྒྱུ་དང་ལྡན་པར་གྱུར་ཅིག
SEM CHEN TAMCHE DEVA DANG DEVE GYU DANG DENPAR GYUR CHICK
May all beings find happiness and the reasons for happiness!
སྡུག་བསྔལ་དང་སྡུག་བསྔལ་གི་རྒྱུ་དང་བྲལ་བར་གྱུར་ཅིག
DUG NGEL DANG DUG NGEL GYE GUY DREL WAR GYUR CHICK
Let them get rid of suffering and the causes of suffering!
སྡུག་བསྔལ་མྗེད་པའི་བདྗེ་བ་དང་མི་བྲལ་བར་གྱུར་ཅིག
DUG NGEL ME PEI DE WA DANG MI DRELVAR GYUR CHICK
Let them not share with happiness, in which there is no suffering!
ཉྗེ་རིང་ཆགས་སང་བྲལ་བའི་བཏང་སྗོམས་ཚད་མྗེད་པ་ལ་གནས་པར་གྱུར་ཅིག
NE RING CHAK DANG DRELVEY TANG NYOM TSEMEPA LA NAPAR GYUR CHICK
Let them remain in immeasurable equality without any bias, attachment and
hatred.

ཅྗེས་ཅི་རིགས་བསགས།
We read as much as posible.

དངྗོས་གཞི་སྗེམས་བསྐྱྗེད་པ་ནི།
Basic: tlie origin of Bodlichitta.

ཧྗོ། ཇི་ལྟར་དུས་གསུམ་རྒྱལ་བ་སས་བཅས་ཀིས།།
HO JI TAR DUSUM GUYEL WA SECHE GYI J
HO like the Buddhas of the Three Times and their sons (Bodhisattvas)
བྱང་ཆུབ་མཆྗོག་ཏུ་ཐུགས་ནི་བསྐྱྗེད་པ་ལྟར།
JANG CHUB CHOG TU TUG NI KYE PA TAR
Originated Bodhichitta – The highest aspiration to achieve Enlightenment,
བདག་ཀང་མཁའ་ཁབ་འགྗོ་ཀུན་བསལ་བྱའི་ཕིར།
DAG KYAN KA KYAB DRO KUN DRAL CHEI CHIR
And so I, for the liberation of all the innumerable beings
192
བླ་མྗེད་བྱང་ཆུབ་མཆྗོགས་ཏུ་སྗེམས་བསྐྱྗེད་དྗོ།
LAME JANGCHUB CHOG TU SEMKYE DO
I give birth to the Highest unsurpassed Bodhichitta!

།འཇམ་དཔལ་དམར་སྗེར་ལས་ཐམས་ཅད་གྲུབ་པའི་རྒྱུན་གི་རྣལ་འབྱྗོར་ཉུང་དུ་དྲིལ་ཏྗེ་ཉམས་སུ་བླང་བར་འདྗོད་པས།སྐྱབས་
སྗེམས་ཚོགས་བསགས་སྔྗོན་དུ་སྗོང་ནས།
Those who wish to practice brief - essence or complete sadhana to realize all the activities
of the red-gold Manjushri should first take Refuge and engender Bodhichitta.

Then:

ཨ༔ ཆྗོས་ཀུན་འྗོད་གསལ་ཀ་ནས་དག་པའི་ངང་།
A CHO KUN OSEL KA NE DAGPEY NGAN A
All Dharmas are Radiant Clarity, the Primordial Pure State:
ལྷུན་གྲུབ་ཀུན་སྣང་སིང་རྗེ་ཆྗེན་པྗོའི་གདངས།
LHUNDRUB KUN NÁNG NIINJE CHENPOI DANG
All-imagination of spontaneous perfection - the radiance of great Mercy
དྷི༔ཡིག་དམར་སྗེར་འྗོད་ཀི་ཕུང་པྗོར་ཤར། །
DHI YIG MAR SER O KYI PUNG POR SHAR
The syllable DHI arises in a blaze of red-yellow light,
འྗོད་འཕྗོས་འཕགས་མཆྗོད་འགྗོ་བའི་སིབ་གཉིས་སྦྱངས།
OTRO PAG CHO DRO WEI DRIB NI JANG
Beaming beams with gifts to the Aryans and purifying the two impurities.
སྣྗོད་བཅུད་རྣམ་དག་དཀིལ་འཁྗོར་ཆྗེན་པྗོར་སད།
NO CHU NAM DAG KYIL KOR CHENPOR SE
Vessel and juice are awakened in the Great Mandala of total purity.
ཚུར་འདུས་ཡྗོངས་གྱུར་བདག་ཉིད་སྐད་ཅིག་གིས།
TSUR DU YON GYUR DAGNI KECHIG GI
Rays of light gather in the syllable DHI and I instantly become
འཇམ་དཔལ་རྗོ་རྗེ་ཞལ་གཅིག་ཕག་བཞི་པ།
JAMPEL DORJE ZHE CHIG CHAG SHI PA
Vajra Manjushri, with one countenance, four hands,
གུར་ཀུམ་མདངས་ཅན་མཚན་དཔྗེའི་ལང་ཚོ་རྒྱས།
GYUR KUM DANGCHEN CENPEI LANG TSO GYU
The color of saffron, in the bloom of youth, with the marks and signs of Buddha.
གཡས་ཀི་དང་པྗོས་ཤྗེས་རབ་རལ་གི་འཕར།
YE KYI DANG PO SHERAB RALDRI CHYAR
With my upper right hand I raise the Sword of Wisdom,
གཡྗོན་གི་དང་པྗོས་ཨུཏྤལ་བཞད་པའི་སྗེང།
YON GYI DANPO UTPAL CHEPEI TEN
In the upper left hand is the blossoming lotus of Utpala,
ཤྗེས་རབ་ཕར་ཕིན་གྗེགས་བམ་ལྡན་པ་བསྣམས།
SHERAB PAR CHIN LEAGBAM DENPA NAM
On which the volume of the Prajnaparamita rests.
འྗོག་མ་གཉིས་ཀིས་ཐབས་ཤྗེས་མདའ་གཞུ་འཛིན།
O MA NYI KYI TAB SHE DASHU JIN
In my two lower hands I hold a bow and arrow - method and wisdom.
དར་དང་རིན་ཆྗེན་མྗེ་ཏྗོག་རྒྱན་གི་སས།
193
DAR DAN RINCHEN TOG GYUEN GYUI TRE
Clothed in silks, jewels, and floral decorations,
སྣ་ཚོགས་འྗོད་ཟྗེར་མུ་མཐའ་མྗེད་པར་འཕྗོ།
NATSOG OZER MU TA MEPAR TRO
Spreading multicolor infinite rays of light.
ཏིལ་གི་གྗོང་བུ་ཕྗེ་བ་ལྟ་བུ་ཡི།
TIL GYI GONG BU CHEVA TABU YI
As if in an open sesame box,
རབ་འབྱམས་ར་གསུམ་རྒྱལ་བའི་ཚོགས་དབུས་ན།
RABJAM TSASUM GYUAL WEI TSOG U NA
I sit in the center of the immeasurable assembly of the triumphant Three Roots.
མཛེས་པའི་ཞབས་གཉིས་རྗོ་རྗེའ་ི སྐྱིལ་ཀྲུང་གིས།
ZEPEI SHAB NYI DORJE KYUILTRUNGI
Beautiful legs crossed in vajra pose,
འདབ་སྗོང་ཆུ་སྐྱྗེས་བཞད་པའི་གྗེ་སར་དབུས།
DAB TON CHƯ KYO KYU PEI GESAR U
I slt in the center of the thousand-petal lotus.
དྲི་མྗེད་ཟླ་བ་རྒྱས་པའི་གདན་ལ་རྗོལ།
DRI ME DAVA GYU PEY DEN LA ROL
In a playful pose, over an untainted full moon.
ས་ཡི་བ་སྤུའི་ཁུང་བུ་རྗེ་རྗེར་ཡང།
KU AND WAPUI KUNBU RE RER YAN
In every pore of the Body
མ་ལུས་ཞིང་གི་བཀྗོད་པ་སྗོན་མཛད་པའི།
MALYUNGI KOPA TON JE PEI
All of the Pure Spheres are revealed without exception
སྣང་སྗོང་མཁའ་ཁབ་མཁའ་ཡི་རྗོ་རྗེའི་སྐུ།
NANG TONG KA KYUAB KA YI DORJEI KU
The Vajrin Body is the all-encompassing Manifestation-Void,
སྒྱུ་མ་ཆུ་ཟླ་འཇའ་ཡི་ཚུལ་བཞིན་གསལ།
GYUMA CHU DA ZHA YI CHUL ZIN SAL
Clearly visualize like a rainbow, an illusion, a reflection of the moon in water.
གདྗོད་ནས་དམ་ཚིག་ཡྗེ་ཤྗེས་གཉིས་སུ་མྗེད།
DO NE DHAMTSIG YESHE NYI SU ME
Originally, Samayasattva and Jnanasattva are non-divided.
ཧཱུྃ། དངྗོས་སུ་འབྱྗོར་དང་ཡིད་ཀིས་རྣམ་སྤྲུལ་ཏྗེ།
HUM NGOSU JOR DAN YI KYI NAMTRUC TE HUM
All material and mind-generated
ཀུན་ཏུ་བཟང་པྗོ་བླ་མྗེད་མཆྗོད་སིན་གིས།
KUNYUZANGPO LAME CHO TRIN GYI
The unsurpassed clouds of Samantabhadra's offerings,
མཁའ་དབྱིངས་རྣམ་དག་རྒྱ་ཆྗེན་ཡྗོངས་བཀྗོད་དྗེ།།
KÁ GING NAMDAG GYUX CHEN YON KO DE
Vast and perfectly clear celestial space,
ཕི་ནང་གསང་བའི་མཆྗོད་པ་རྒྱ་མཚོས་མཆྗོད།
CHI NAN SANGWEI CHOPA GYAMZO CHO'
(With them) I offer an ocean of external, internal and secret Offerings.

194
ཨོཾ་ཨཱརྱ་མཉྫཤཱི་ས་པ་རི་ཝཱ་ར་བཛྲ་ཨརྒྱུ་པཧཾ་པུཉྩྗེ་དྷུ་པྗེ་ཨཱ་ལྗོ་ཀྗེ་གནྗེ་ནྗེ་ཝི་བྱ་ཤབྡ་མཧཱ་པཉྩ་ཨ་མི་ཏ་
རཀྟ་བ་ལིཾ་ཏ་མ་ཧཱ་སུ་ཁ་པུ་ཛ་ཧྗོ༔
OM ARYA MANJUSHRI SAPARIVARA VAJRA ARGAM PADYAM PUSHPE
DUPE ALOKE GANDE NAYVIDYA SHABDA MAHA PANZA AMRITA RAKTA
BALIMTA MAHA SUKHA PUDZA HO
Pray.
ཨོཾ། རྗོ་རྗེ་རྣྗོན་པྗོས་སྡུག་བསྔལ་གཅྗོད།
OM DORJE NONPO DUG NGEL CHO OM
The sharp vajra that cuts off suffering,
ཤྗེས་རབ་ཡྗེ་ཤྗེས་སྐུ་ཅན་ཏྗེ།
SHERAB YESHE KUCHEN TE
The body of Prajnya Jnana (Wisdom-Knowledge),
ཡྗེ་ཤྗེས་སྐུ་ཅན་གསུང་དབང་ཕྱུག།
YESHE KU CHEN SUNG VAN CHUG
Body of Knowledge, Vakeshwara (Lord of Speech)!
འགྗོ་བ་སིན་བྱྗེད་ཁྗོད་ལ་འདུད།།
DRO WA MINCHE KYUO LA DU
You, who bring creatures to maturity, I worship!

Recitation:

ཐུགས་ཀར་པད་དཀར་པྗོའི་དབུས།
TUG KAR PEMA KARPOY U
In the heart, in the center of the white lotus,
དྲི་མྗེད་ཟླ་བའི་དཀིལ་འཁྗོར་སྗེང།།
DRI ME DAVEI KILKOR TENG
On the untainted disk of the moon
དྷི༔ཡིག་དམར་སྗེར་ལམ་མྗེ་བ།
BHI YIG MAR SER LAM ME WA
The red and yellow syllable of DHI shines,
དྗེ་མཐར་སྔགས་ཀི་ཕྗེང་བས་བསྐྱྗོར།
DE TAR NGA KYI TREN WE KOR
Around him is a chain of mantras,
འྗོད་འཕྗོས་འཁྗོར་འདས་སྣང་སིད་ཀུན།
O TRO COR DE NANGSI KUN
Beams of light are emitted, all: Peace and Existence, Sansara and Nirvana -
རང་བྱུང་སྔགས་ཀི་ས་གདངས་སུ།
RANJUNG NGAG KYUI DRA DAN SU
Manifest themselves as the sounds of a self-made mantra,
ཡྗོམ་ཡྗོམ་ཤིག་ཤིག་ཉིད་དུ་ཤར།
YOM YOM SHIG SHIG NYI DU SHAR
Emerge as waves of radiating energy (mantras),
སྐུ་གསུང་ཐུགས་གསུམ་མི་ཕྗེད་པ།
KU SUNG TUG SUM MI CHE PA
Body, Speech and Mind are inseparable,
རང་བྱུང་ཡྗེ་ཤྗེས་འཁྗོར་ལྗོར་སད།
195
RANJUNG YESHE KORLO SE
Awakening to the Mandala of Self-Existing Primordial Knowledge
འཇམ་དཔལ་རྗོ་རྗེ་གྲུབ་པར་གྱུར།
JAMPEL DORJE DRUB PAR GYUR
And realize the state of Vajney Manjushri.

ཨོཾ་ཨ་ར་པ་ཙ་ན་དྷི
OM A RA PA TSA NA DHI
Recite the seven-syllable royal mantra without error, staying in unmoving samadhi, a
hundred, a thousand, tens of thousands, hundreds of thousands (times), up to the
appearance of signs. At the end of the session, make offerings, praise, and receive the
attainments of siddhis.

Then dissolution.

Dedicate the merits and recite the benedictions Next, to spontaneously perform all the
activities, sit down and hold your breath, visualizing the emanating and gathering of
light) as described in the text The Preciousness of All-Generating Activity. Practice for a
week or more. Then follow the text "Accumulation of Graceless Activity" according to the
signs as directed.

ཧཱུྃ་ཧཱུྃ་ཧཱུྃ༔ ཞྗེས་བརྗོད་པས་སྣྗོད་བཅུད་ཐམས་ཅད་འྗོད་དུ་ཞུ་ནས་གཞལ་ཡས་ཁྗོང་ལ་ཐིམ༔
HUM HUM HUM ZHE JOE PE NOCHU TAMCHE O DU ZHU NE ZHEL YA KHANG LA
TIM
དྗེ་ཡབ་ཡུམ་གཉིས་ལ་ཐིམ༔
DE YAB YUM NYI LA TIM
ཡུམ་ཡབ་ལ་ཐིམ་ཡབ་ཐུགས་སྗོག་ལ་ཐིམ༔
YUM YAB LA TIM YAB TUG SOG LA TIM
Hum Hum Hum - so pronounced, Vessel and Juice - all, dissolving into Light,
dissolving into the Palace, (the Palace) dissolving into the Union of Yab-Yum,
Yum dissolving into Manjushri,
ཐུགས་སྗོག་ནཱ་དར་ཡལ་ནས་མི་དམིགས་པ་འྗོད་གསལ་སྗོང་པ་ཆྗེན་པྗོའི་ངང་དུ་མཉམ་པར་བཞག༔
TUG SOG NADAR YEL NE MIGPA OSEL TONPA CHENPOI NGAN DU NYAMPAR
ZHAG
Manjushri dissolves into the Heart syllable, the Heart syllable disappears into
Nada, (then) we abide in the non-conceptual state of Radiant Clarity and Great
Emptiness.
ཕཊ༔་སླར་ཡང་འྗོད་གསལ་གི་ངང་ནས་སྐད་ཅིག་གིས་ཆུ་ལས་ཆུ་བུར་རྗོལ་བའི་ཚུལ་དུ་རང་ཉིད་འཇམ་དཔལ་
རྗོ་རྗེའི་སྐུ་སྒྱུ་མ་ལྟ་བུར་ལམ་གིས་གསལ་བར་གྱུར
PHAT LAR YANG OSEL GYI NGANG NE KECHIG GI CHU LE CHUBUR DOLWEI DUL
DU RANYI JAMPEL DORJEI KU GYUMA TABUR LAMGYI SALWAR GYUR
Phat! Once again from the state of Radiant Clarity, instantly, like a bubble
appearing on the surface of water, I manifest in Manjushri's body like an
illusion. So clearly imagine.

Dedication.

དགྗེ་བ་འདི་ཡིས་མྱུར་དུ་བདག།།
196
GEVA DI YI NYUR DU DAG
By the power of this merit let me quickly,
འཇམ་དཔལ་དཔའ་བྗོ་འགྲུབ་གྱུར་ནས།།
AMPEL PAVO DRUB GYUR NE
Realizing the Glorious Hero Manjushri,
འགྗོ་བ་གཅིག་ཀང་མ་ལུས་པ།།
DROWA CHIG KYAN MALUPA
All creatures without exception
དྗེ་ཡི་ས་ལ་འགྗོད་པར་ཤྗོག།
DE YI SA LA GO PAR SHOG
I will bring you to this state!

197
Table of contents

Introduction – 2 page
The name "Manjushri" - 2 page
Iconography of Manjushri Nama Samgiti – 3 page
About Manjushri Nama Samgiti Tantra – 6 page
Several mystical stories related to Manjushri Nama Samgiti – 8 page
"The Gift of Wisdom" by Jamyang Khentse Wangpo – 10 page
Chanting the Names of Majushri.tib – 22 page
Chanting The Names of Majushri.skt – 52 page
The textbook Manjushri Nama samgiti with reference to Vimalaprabhu – 88 page
Translation of the Manjushri Mantra – 152 page
The meaning of the six syllables of the Vidya Mantra King, the Heroic Lord
Manjushri Jampal Deva Nyima – 157 page
Praise and prayer to the Five families of Manjushri Jamyang Khyentse Choki
Lodre – 160 page
Praises of Manjushri: Excellent Qualities of Glorious Wisdom Attributed to
Vajrayudha/Vajrashastra – 165 page
Explanation of the Praise of the Noble Manjushri, known as the Excellent
Qualities of Glorious Wisdom. author: Jamyang Khyentse Wangpo - 166 page
Self-Radiance of Indestructible Awareness and Emptiness Striving for the
Meaning of the Indivisible Basis, Path and Fruits of the Great Perfection of
Manjushri author: Mipham Rinpoche - 171 page
Precious Key Decorated with Precious Stones Summary of the aspirations of the
Great Perfection of Manjushri author: Jamyang Khyentse Choki Lodre – 180
page
The highest praise to the Noble and Venerable Manjushri from Nagarjuna – 186
page
Dharani Manjushri. The Mantra of Increasing Wisdom from Rinzhung Gyatsa -
191 page
The essential practice of all sadhanas Red-yellow manjushri — "wisdom and
knowledge" by Mipam Rinpoche – 192 page
________________________________________________
Compiled by me, Karma Lungtok Tenzin on the 1st day of the 7th lunar month. All the mistakes and
inaccuracies were made by me due to my illiteracy and fussiness. I dedicate all the credit to my teacher
Vajradara Chogyal Rinpoche, the holder of the Bar Kagyu lineage. Let the teaching of the lineage illuminate
the three worlds by spontaneously freeing beings from the nets of Samsara. I was inspired to compose the
text by Dzongsar Jamyang Khyentse Norbu Rinpoche, the beautiful embodiment of Manjushri in the human
world. Let his life be long, and activity increases everywhere. Sarva mangalam.

198
Sources.
https://www.lotsawahouse.org/tibetan-masters/jamyang-khyentse-
wangpo/wisdoms-bestowal
https://madhyamaka.com/practice/wisdoms-bestowal/
https://khyentsefoundation.org/invitation-to-jamyang-khyentse-wangpo-200th-
birthday-celebration/
(http://oros-oros.blogspot.ru)
https://nandzed.livejournal.com/4909345.html
https://www.himalayanart.org/pages/manjushriforms/index.html
https://www.wisdomlib.org/definition/manjushri#buddhism
https://www.wisdomlib.org/definition/manju#sanskrit
https://www.wisdomlib.org/definition/shri

199