Chanting the Names of Mañjushri
Translation by Ronald Davidson
Chanting the Names of Mañjushri
In the language of India (gya kar ke du): Arya-mañjushri-nama samgiti
In the language of Tibet (pö ke du): Phag pa jam päl gyi tshän yang dag par jö pa
In the English language: Chan ng the Names of Mañjushri
JAM PÄL SHYÖN NUR GYUR PA LA CHHAG TSHÄL LO Homage to Mañjushri who is a True Prince.
Sixteen Verses on Requesting Instructions
1 Now the glorious Vajradhara, superb in taming those diffi cult to tame, being victorious over the triple world, a hero, an esoteric ruler, a lord with his weapon.
2 His eyes as opened white lotuses and face like a pale red lotus in bloom, in his hand waving now and again the best of vajras.
3 With endless Vajrapanis showing billows of angry brows, heroes in taming those diffi cult to tame, their forms heroic and fearsome.
4 Chanting the Names of Manjushri 4 Their hands waving the fl ashing- pped vajras, excellent agents for the sake of the world by their great compassion and insight and means.
5 By disposi on happy and joyful, delighted, but with forms of wrath and hos lity, protectors in doing the duty of buddhas, altogether they stood bent down in homage.
6 Bowing to the protector, the completely awakened, the blessed one, the Tathagata [[[Vajradhara]]] stood in front, his hands folded in homage, and spoke these words:
7 “For my sake, my benefi t, O Overlord, through compassion towards me, may I be an obtainer of the realiza on process of Illusion’s Net.
8 “For the sake of all beings sunk in unknowing, their minds confused in defi lement, that they may obtain the highest fruit.
9 “May the completely awakened, the blessed one, the teacher, the guide of the world, knowing the reality of the great vow, highest in knowing the facul es and disposi ons, may he reveal
10 “[the Litany of Names] of Mañjushri, the gnos c en ty, who is self-produced, embodied gnosis, the blessed one’s gnos c body, vocal lord, the great coronal dome;
11 “This excellent Litany of Names with depth of meaning and lo y meaning, with great meaning, unequalled and blessed, wholesome in beginning, middle, and end;
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;
Chanting the Names of Manjushri
13 “[That Litany of Names] extolled in the Mayajalamaha Tantra by unlimited delighted Mahavajradharas, bearers of mantras,
14 “Un l deliverance I will preserve it with steadfast inten on, since I am, O Protector, the esoteric bearer for all the completely awakened.
15 “For the destruc on of their every defi lement and elimina on of all their unknowing, I will reveal this [Litany] to beings, each according to his own disposi on.”
16 Having beseeched the Tathagata thus for instruc on, Vajrapani, the esoteric leader, his body bent, his hands folded in homage, stood in the fore [of the assembly].
Six Verses in Reply 17 Then Shakyamuni, the blessed one, the completely awakened, the best of men, having thrust from his mouth his beau ful, long, wide tongue.
18 He displayed a smile cleansing the three evil states [of existence] throughout the worlds illumina ng the triple world and chastening the enemies, the four maras;
19 Flooding the triple world with this divine sweet praise, he replied to Vajrapani, the esoteric leader of great power.
20 “Well done, O glorious Vajradhara; it is proper of you, Vajrapani, that, prompted by great compassion for the world’s benefi t,
21 “You are eager to hear from me the Litany of Names of the gnos c body of Mañjushri, having great meaning, purifying and clarifying transgression.
6 Chanting the Names of Manjushri
22 “That is well done, and I will teach it to you, O Esoteric Ruler. Listen with your mind one-pointed, O Blessed One; that is well done.” Two Verses of Reflecting on the Six Families 23 Then Shakyamuni, the blessed one, refl ected on the three families, the en re mantra family, the mantra-vidyadhara family.
24 The worldly and superworldly family, the grand world illumina ng family, the foremost family, the Mahamudra, and the great family, the exalted coronal dome.
Three Verses on the Steps in the Realization Process of Illusion’s Net 25 [[[Shakyamuni]]] pronounced this mys c verse, having six mantrarajas and possessing unarisen characteris cs, being non-dual in arising and joined with the vocal lord:
26 “A Ä I I U U E AI O AU AM AH stand in the heart.
I am Buddha, the embodied knowledge of the buddhas occurring in the three mes.
27 “OM homage to you, Embodied Knowledge of Insight, Cu er of Suff ering, Sharp as a Vajra. Homage to you, Lord of Speech, Gnos c Body, Arapacana! Fourteen Verses on the Vajradhatu Mahamandala 28 “And in this way the blessed one, the Buddha [[[Mañjushri]]], the completely awakened, born from the syllable AH, is the syllable AH, the foremost of all phonemes, of great meaning, the supreme syllable.
29 “Aspirated, unoriginated, without u ering a sound, he is the foremost cause of all expression, shining forth within all speech.
30 “His great desire is an exalted fes val, securing the happiness of all beings; his great anger is an exalted fes val, being the enemy of all defi lements.
31 “His great delusion is an exalted fes val, subduing the delusion in those with dull wit; his great wrath is an exalted fes val, the great enemy of great wrath.
32 “His great avarice is an exalted fes val, subduing all avarice; his great desire is the great delight, grand happiness and great pleasure.
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 a great ankus for defi lements, 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 grand illusion, he is a conjuror of grand illusions.
36 “Highest in being a lord of great giving, foremost in exalted morality, fi rm through embracing great forbearance, he is zealous with great heroism.
37 “Present in exalted medita on (dhyana) and concentra on (samadhi), bearing the body of great insight, he is great strength, great means; he is aspira on and the gnos c ocean.
8 Chanting the Names of Manjushri
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 psychic power, very intense and very fast, employing great psychic power and bearing the name ‘Great Lord,’ his zeal is in great strength.
40 “Spli er of the vast mountain of existence, being Mahavajradhara he is indestruc ble. Being very fi erce and very terrible, he creates fear in the very ferocious.
41 “Being highest with mahavidyas, he is the protector; being highest with mahamantras, he is the guide. Having mounted to the prac ce of the Great Vehicle, he is highest in the prac ce of the Great Vehicle.
Twenty-Five Verses, Less a Quarter, on the Very Pure Dharmadhatu Gnosis 42 “Being Mahavairochana, he is Buddha; he is a great sage with profound sapience, and as he is produced by the great prac ce of mantras, by nature he is the great prac ce of mantras.
43 “Having obtained the ten perfec ons, he is the basis for the ten perfec ons. Being the purity of the ten perfec ons, he is the prac ce of the ten perfec ons.
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.
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.
46 “Beginningless and by nature without diff usion, naturally pure and in nature suchness, exclaiming just how it is, and, as he says, so he does without any other speech.
47 “Non-dual and proclaiming non-duality, he stands just at the limit of actuality. With his lion’s roar of egolessness, he frightens the deer that is the evil here c.
48 “Penetra ng everywhere, his path is frui ul; with a speed like the Tathagata’s thought, he is a victor whose enemies are conquered, and a conqueror, a universal ruler with great strength.
49 “At the head of hosts, a preceptor of hosts, a lord of hosts, and a commander of hosts with power, he is foremost through great sustaining power and with an excellent prac ce, not to be guided by others.
50 “As the lord of speech, the commander of speech possessed of eloquence, he is the master of speech unending in fl uency, and with true speech he speaks the truth, teaching the four truths.
51 “Not turning back and not seeking rebirth, he is like a rhinoceros, a leader of self-enlightened; having been delivered by various kinds of deliverance, he is the unique cause of the great elements.
52 “An arhat, a bhikshu with his impuri es exhausted, he is separated from passion, his senses subdued. He has obtained ease and fearlessness, becoming cool and limpid.
53 “Completed in wisdom and good conduct, he is well gone (sugata), the best councilor of the world. Without a sense of ‘I’ and ‘mine,’ he is established in the prac ce of the two truths.
54 “Standing at the u ermost limit of samsara, he rests on the terrace, his duty done. Having rejected isolatory knowledge, he is the cleaving sword of insight.
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 toward well-being.
56 “His aim accomplished and thought accomplished, he has abandoned thought. Devoid of menta on, his sphere is indestruc ble, the dharmadhatu, supreme, imperishable.
57 “Possessed of merit, 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 accumula ons.
58 “Eternal, a universal ruler, a yogin, he is medita on and to be refl ected upon, the lord of the intelligent. He is to be personally realized, truly unshakable, primeval, bearing the triple body.
59 “A buddha in his nature of fi ve bodies, an overlord by his nature of fi ve types of gnosis, wearing a diadem whose nature is fi ve buddhas, having fi ve eyes he maintains dissocia on.
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.
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 insigh ul gnosis.
62 “Vairochana, the great lumen, the light of gnosis, he is the illuminator; the lamp of the world, the torch of gnosis, with great splendor he is radiant light.
63 “Vidyaraja, the lord of excellent mantras, he is mantraraja performing the great goal. As the exalted coronal dome, the marvelous coronal dome, he teaches in every sort of way, the lord of space.
64 “Foremost, as he is the physical presence of all buddhas, with his eyes bringing happiness to the world; with manifold form he is the creator, a great sage to be worshipped and honored.
65 “Bearing the three families, he is a possessor of mantras, bearing up mantras and the great vow; he is best in bearing up the Triple Gem and the highest teacher of the triple vehicle.
66 “Being Amoghapasha, he is victorious; as Vajrapasha he is a great grabber; he is Vajrakusha with a great noose.
Ten Verses, Plus a Quarter, on the Mirror-Like Gnosis “The great terror-being Vajrabhairava,
67 “King of furies, six-headed and terrible, six-eyed and six-armed and strong; he is a skeleton baring its fangs, hundred-headed, Halahala.
12 Chanting the Names of Manjushri
“Yamantaka, the king of obstruc ons, 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.
69 “A lord with his weapon, whose source is vajra, with the essence of vajra he is like the sky, and having a unique, unmoving mul tude of tu s of hair, he is wet in bearing the elephant-skin garment.
70 “With great terror, saying Ha Ha, and crea ng fear saying Hi Hi, with a terrible laugh, a great laugh, he is Vajrahasa, the great clamor.
71 “He is Vajrasa va, the great being, and Vajraraja with great bliss. Indestruc ble violent with great delight, he performs the hum of the Vajrahumkara.
72 “Taking as a weapon the arrow of vajra, with the sword of vajra he slashes. Holding the crossed vajra, a possessor of vajra, with the unique vajra he is victorious in ba le.
73 “Having terrible eyes blazing like a vajra and with hair blazing like a vajra; he is Vajravesha, in exalted possession, with a hundred eyes, eyes of vajra.
74 “His body hairs bristling like vajras, a unique body with vajrahairs, the origin of his nails in the ps of vajras, he has skin which is impenetrable and in essence vajra.
75 “Glorious in bearing a rosary of vajras and ornamented by ornaments of vajra, his is the great noise and the terrible laugh Ha Ha, and the six syllables with noise like a vajra.
76 “Gentle-voiced (Mañjughosha), with a great roar, he is great with the sound unique in the world. He is sonance as far as the end of the sphere of space and the best of those possessed of sound.
Forty-Two Verses on the Gnosis in Individual Inspection 77 “Being suchness, actual egolessness, the limit of actuality, and devoid of syllables, he is a bull among the speakers of emp ness with a roar both deep and high.
78 “As the conch of the Dharma he has great sound, and as the gong of the Dharma he has great noise; by his nonlocalized nirvana he is the drum of the Dharma in the ten direc ons.
79 “Without form and with form he is the foremost, with various forms made from thought. Being the majesty in the shining of all form, he bears the refl ected images in their totality.
80 “Invincible, dis nguished, the lord over the triple-sphere, being well advanced on the noble path he is the crest ornament of the Dharma with great sovereignty.
81 “His body uniquely youthful in the triple world, he is an elder, old, the lord of creatures. Bearing the thirty-two marks [of the Mahapurusha] he is charming and handsome in the triple world.
82 “A preceptor of the quali es and knowledge of the world, with confi dence he is the preceptor to the world. He is protector, preserver, trustworthy in the triple world, a refuge and the highest defender.
83 “His ac ve experience (sambhoga) the extension of space, he is the ocean of the Omniscient’s gnosis. He splits the shell around the egg of ignorance and tears the net of existence.
84 “With the general defi lements totally pacifi ed, he has gone to the far shore of samsara’s ocean. Wearing the diadem of the gnos c consecra on, he has for his ornament the perfectly awakened.
85 “Easing the distress of the three kinds of suff ering and bringing the three to an end, he is endless, passed to the triple libera on; released from all veils, he has passed [to the state of] equality like space.
86 “Beyond the fi lth of all defi lements, he thoroughly comprehends the three mes and melessness; he is the great snake for all beings, the crown of those crowned with quali es.
87 “Released from all residues he is well established in the track of space; bearing the great wish-fulfi lling gem, he is the highest of all jewels, the overlord.
88 “He is the wide wishing tree and the best of great good vases; an agent ac ng for the sake of beings, he desires their benefi t, with aff ec on towards beings.
89 “Knowing the skillful and the destruc ve and aware of ming, he understands the occasion, and possessing his vow, is the overlord. Knowing the facul es of beings and the correct opportunity, he is skilled in the triple release.
90 “Possessed of quali es, knowing quali es and knowing Dharma, he is auspicious, arisen from auspiciousness. The auspiciousness of all that is auspicious, he is fame and fortune, renown and goodness.
91 “Being the great fes val, the great respite, the grand happiness and the great pleasure, he is a considerate recep on, hospitality, prosperity, real joy, glory and the lord of renown.
92 “Possessed of excellence, the best benefactor, giving refuge he is the highest refuge. Best among the enemies of great fear, he destroys without excep on all fear.
93 “With a tu of hair, with a crest of hair, an asce c with braided hair and twisted locks, he has a shaven head and diadem. Having fi ve faces and fi ve hair knots, his fl owered crown is of fi ve knots of hair.
94 “Holding on to the great vow of austerity, he wears the ascetic’s grass girdle, his prac ce pure and highest in his austere vow. Having great penance and having gone to the fulfi llment of asce cism, he has taken his ritual bath to be the foremost Gautama.
95 “A divine brahmana, knower of brahman, he is Brahma having obtained brahmanirvana. He is release, libera on, his body true libera on; he is true release, peacefulness, and fi nal blessedness.
96 “He is nirvana, cessa on, peace, well-being, deliverance, and termina on. Ending pleasure and pain, he is the u er conclusion, renuncia on with residues destroyed.
97 “Unconquered, incomparable, indis nct, invisible, and spotless, he is partless, with total access, all-pervading, yet subtle, a seed without impuri es.
98 “Without dirt, dustless, stainless, with faults expelled, and free from disease, he is wide awake, himself awakened, omniscient, universally knowing, and supreme.
99 “Gone beyond the condi onality of consciousness, he is gnosis, bearing the form of nonduality. Devoid of menta on, spontaneous, he performs the duty of the buddhas of the three mes.
100 Without beginning or end, he is Buddha, Adibuddha without causal connec on. Stainless with his unique eye of gnosis, he is embodied gnosis, the Tathagata.
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.
102 “Seen in all direc ons, ela on itself, with a garland of splendor, handsome, the beloved of Shri, radiant, illumina ng, he is light, with the splendor of the illuminator.
103 “Being the best of great physicians, he is superb, and as a surgeon, the fi nest. As the tree of every sort of medicine, he is the great enemy of the sickness of defi lement.
104 “In being the laka mark of the triple world, he is pleasing and glorious, with a mys c circle of the lunar mansions. Extending as far as the sky in the ten direc ons, he raises the banner of the Dharma.
105 “Being the unique vast umbrella for the world, his is the mys c circle of loving kindness and compassion. As Padma-narteshvara he is glorious, variegated like a jewel, the great overlord.
107 “Glorious with the consecra on of Vajraratna, he is lord among all jewel monarchs. Being lord over all Lokeshvaras, he is the monarch over all Vajradharas.
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 Sarasva of all buddhas.
109 “The vajra-like sun, the great light, with the stainless brilliance of the vajra-like moon, and having the great desire of renuncia on and so forth, his is the blazing light in every sort of color.
110 “Maintaining the cross-legged posi on 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 gnosis.
111 “Bearing every sort of illusion, he is king, and as the holder of the incanta ons of the buddhas, he is exalted. Vajra kshna with a great sword, he is pure with the highest syllable.
112 “Whose great weapon is the Vajradharma of the Great Vehicle which cuts off suff ering, he conquers the victors and, deep as a vajra, with vajra-like intellect, knows objects just as they are.
113 “Fulfi lling all the perfec ons, 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 gnosis.
114 “With the great perseverance of the Mayajala, becoming the monarch of all tantras, he is supreme. Maintaining every crosslegged posi on, he bears every gnos c body.
115 “As Samantabhadra the very intelligent, being Kshi garbha suppor ng the world, as the great womb of all buddhas, he bears the wheel of every sort of transforma on.
116 “Foremost as the proper nature 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.
117 “Having great insight in one instant, he maintains the internal comprehension of all dharmas. With his realiza on toward all dharmas, and as the sage at the end of actuality, he is very sharp.
118 “Mo onless, himself very clear, he bears the enlightenment of the perfect completely awakened, face to face with all buddhas, having fi re-tongues of gnosis and radiant light.
Twenty-Four Verses on the Gnosis of Equality
“As the accomplisher of the desired object, supreme, purifying all evil existences, being the highest of beings, he is protector, the liberator of all beings.
120 “Alone the hero in the ba le with defi lements, he kills the pride of the enemy ‘unknowing.’ He is intelligence and glory, maintaining an amorous manner, yet he bears a form heroic and fearsome.
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.
122 “Standing on the surface at the summit of the earth which is being overcome by the bo om of one foot, he stands on the nail of the foot’s big toe, overcoming the peak of the egg of Brahma.
123 “Being the one goal in the ul mate sense of the non-dual Dharma, he is absolute truth, imperishable. While his sense objects are in the forms of various representa ons, he is uninterrupted in mind and consciousness.
124 “With pleasure towards every existen al object and with pleasure in emp ness, 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.
125 “White like a pure, radiant cloud and shining like the beams of the autumn moon, with the beauty of the mys c circle of the newly risen sun, the light from his nails is intensely red.
126 “His fi ne fair locks with points of sapphire and bearing in his hair crest a great sapphire, glorious with the luster of great jewels, his ornaments are transforma ons of the Buddha.
127 “Shaking hundreds of world spheres, he strides wide with the ‘feet of psychic power.’ Bearing the great recollec on, he is reality, the king over the concentra on of the four recollec ons.
128 “Fragrant from the blossoms of the limbs of enlightenment, being the ocean of quali es of the Tathagata, in knowing the prac ce of the eight-limbed path, he knows the path of the perfect completely awakened.
129 “Greatly adhering to all beings, he adheres to nothing, like the sky; arisen from the mind of all beings, he has the speed of the minds of all beings.
130 “Knowing the value of the facul es of all beings, he captures the hearts of all beings; knowing the reality of the meaning in the fi ve skandhas, he is the pure bearer of the fi ve skandhas.
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.
132 “Roo ng out existence in its twelve limbs, he is the pure bearer of twelve aspects, with the aspect of the prac ce of the four truths, he maintains the realiza on of the eight knowledges. 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.
134 “Sending forth crores of emana ng bodies of uncountable buddhas, his complete realiza on is in every moment, knowing the objects of every instant of mind. 135 “Considering the purpose of the world by the means of prac cing the various vehicles, while delivered by the triple vehicle, he is established in the fruit of the unique vehicle.
136 “Himself purifi ed from defi led elements, he subdues the elements of karma; crossed over the ocean of the fl oods, he has departed the wilderness of the adhesions.
137 “Along with the perfuming elements he casts off the defi lements, the associate defi lements, and the general defi lements. Being compassion and insight and means, he acts successfully for the sake of the world.
138 “His purpose the cas ng off of all concep ons, toward the objects of consciousness he maintains suppression. His referent the mind of all beings, he is present in the minds of all beings.
139 “Established within the minds of all beings, he enters into equality with their minds; sa sfying the minds of all beings, he is the pleasure of all beings’ minds.
140 “Being the fi nal statement, free from bewilderment, he is exempt from all error; having three referents, his mind is free of doubt, and having all objects, his nature is of three quali es.
141 “His referents the fi ve skandhas and the three mes, he considers every instant; obtaining total awakening in one instant, he is the bearer of the proper nature of all buddhas.
142 “Having a bodiless body, the foremost of bodies, he sends forth crores of bodies; displaying forms without excep on, he is Ratnaketu, the great gem.
143 “To be realized by all buddhas, as the enlightenment of the Buddha, he is supreme; devoid of syllables, his source is in mantra; he is the triad of the great mantra families.
144 “The progenitor of the signifi cance of all mantras, he is the great bindu, devoid of syllables; with fi ve syllables and greatly void, he is voidness in the bindu, with one hundred syllables.
145 “Having all aspects, having no aspects, he bears four bindus; partless, beyond enumera on, he sustains the limit at the level of the fourth medita on. 22 Chanting the Names of Manjushri
146 “Directly knowing all the branches of medita on, knowing the lineages and families of concentra on, with a body of concentra on, the foremost of bodies, he is the king of all sambhogakayas.
147 “With an emana ng body, the foremost of bodies, bearing the lineage of the Buddha’s emana ons, he emanates forth in every one of the ten direc ons, ac ng for the needs of the world just as they are.
148 “The deity beyond gods, the leader 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.
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 direc ons, he is great.
150 “Dressed in the mail of loving kindness, equipped with the armor of compassion, [armed] with [a volume of] Prajña [[[Paramita]]], a sword, a bow and an arrow, he is victorious in the ba le against defi lements and unknowing.
151 “Having Mara as an enemy, he conquers Mara, a hero pu ng 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.
152 “Praiseworthy, honorable, laudable, con nually worthy of respect, he is the best of those to be worshipped, venerable, to be given homage, the supreme guide.
153 “His gait being one step through the triple world, his course as far as the end of space, triple-scienced, learned in scripture and pure, his are the six sublime percep ons and the six recollecons.
154 “A bodhisa va, a great being, beyond the world, with great spiritual power, completed in the perfec on of insight, he has realized reality through insight.
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 gnosis.
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.
157 “Glorious and purifi ed through absolute truth, great with the fortune in the triple world, glorious in making all success, Mañjushri is supreme among those possessed of glory.
Five Verses on the Gnosis 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 emp ness. Homage to you, the enlightenment of the Buddha.
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.
160 “Reverence to you, the Buddha’s smile. Homage to you, the Buddha’s laugh. Reverence to you, the Buddha’s speech. Homage to you, the Buddha’s internal reality.
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 gnosis.
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 gnos c body.
The Arrangement of the Mantra
OM SARVA DHARMA BHAVA SVABHAVA VISHUDDHA VAJRA A Ä AM AH PRAKRITI PARISHUDDHA SARVA DHARMA YAD UTA SARVA TATHAGATA JÑANA KAYA MAÑJUSHRI PARISHUDDHITAM UPADAYETI A ÄH SARVA TATHAGATA HRIDAYA HARA HARA OM HUM HRIH BHAGAVAN JÑANA MURTE VAGISHVARA MAHA PACHA SARVA DHARMA GAGANAMALA SUPARISHUDDHA DHARMADHATU JÑANA GARBHA ÄH
OM, O pure vajra whose proper nature is the non-existence of all dharmas, A Ä AM AH that is to say, employing the purity of Mañjushri, the gnos c body of all tathagatas, A AH bear up, bear up the heart of all tathagatas – OM HUM HRIH. O Blessed One, O Lord of Speech who is embodied gnosis, with great speech, O embryo of the gnosis of the dharmadhatu, being very pure and stainless like the spa al fi eld of all dharmas ÄH.”
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 fi ne, it is well said. Great benefi t is done for us in causing us to obtain perfect enlightenment.
166 “And also for this unprotected world desiring the fruit of libera on, this purifi ed path to well-being is proclaimed as the prac ce of Illusion’s Net.
167 “It is deep, lo y, 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.”
168 Proclaimed by the blessed one, the Tathagata Shakyamuni, in the Net of Samadhi chapter occurring in the Mahayoga-tantra, the Aryamayajala in 16,000 lines, this Litany of Names of the blessed one, the gnos c en ty Mañjushri, possessing absolute validity is hereby complete.
Colophon:
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