Mañjuśrī Series

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༄༅། །་ ་མ་ི་ཏ་ག༔

The Quintessence of the Ārya Mañjuśrī Tantra

revealed by Guru Chökyi Wangchuk

་གར་ད་༔ ་ ་མ་ི་ཏ་ག༔
In the language of India: ārya mañjuśrī tantra garbha

བོད་ད་༔ འཕགས་པ་འཇམ་དཔལ་ད་ི་ཡང་ིང་༔
In the language of Tibet: ’phags pa ‘jam dpal rgyud kyi yang snying
In the English language: The Quintessence of the Ārya Mañjuśrī Tantra

འཇམ་དཔལ་གཞོན་ར་ར་པ་ལ་ག་འཚལ་ལོ༔
jampal zhönnur gyurpa la chaktsal lo
Homage to Mañjuśrī, the youthful!

འ་ར་སངས་ས་བམ་ན་འདས༔
ditar sangye chomdendé
In this way, to the Awakened One, the transcendent Lord,

་ས་་ེ་རང་ང་བ༔
yeshe ku té rangjungwa
The wisdom kāya, spontaneously arisen,

་ས་ག་གག་ི་མ་ད༔
yeshe mik chik drimamé
The single eye of wisdom, entirely unobscured,

་ས་ང་བ་ལམ་་བ༔
yeshe nangwa lammewa
The light of wisdom, forever shining brightly,

ཨ་ར་པ་ཙ་་ཡ་་ན་མ༔
a ra pa tsa na ya té nama
To you, Arapacana, I pay homage.

་ས་་ད་ེད་ལ་འད༔
yeshe ku nyi khyé la dü
To you, the very embodiment of wisdom, I bow.

ོགས་པ་སངས་ས་ན་ིས་བཤད༔
dzokpé sangye kün gyi shé
Thus it is explained by all the perfect buddhas.

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བམ་ན་འདས་འཇམ་དཔལ་་ས་མས་དཔ་དོན་དམ་པ་མཚན་ཡང་དག་པར་བོད་པ་ིང་
པོ༔
chomdendé jampal yeshe sempé döndampé tsen yangdakpar jöpé nyingpo
This concludes this teaching, spoken by the transcendent lord Śākyamuni:

བམ་ན་འདས་་བན་གགས་པ་་བ་པ་ཞལ་ནས་གངས་པ་ོགས་སོ༔
chomdendé dezhin shekpa shakya tubpé zhal né sungpa dzok so
the Essence of the Perfect Recitation of the Names of the Wisdom Being, the Transcendent
Lord Mañjuśrī.

གར་མའོ༔ ་་པས་་མོ་ས་ོན་ལ་གནང་བའང་མཚན་བོད་ཚར་་དང་མཉམ་པར་གངས་སོ། །་བ་གག་

ས་འབ་པར་་ཚོམ་མ་ཟ་ག། །།
This is a terma. Guru Rinpoche proclaimed to Jomo Shedrön that reciting this prayer is equal to reciting the whole
of the Mañjuśrī Nāma Saṃgīti. Have no doubt that it will bring accomplishment within a single month.

| Translated by Adam Pearcey, 2008.

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Quintessence of the Ārya Mañjuśrī Tantra -
Commentary
This quintessence of the tantra of the Great Perfection of Mañjuśrī has three parts.

1. The Meaning of the Beginning

In the language of India: ārya mañjuśrī tantra garbha

Since India is the source of the Dharma, this shows the pure origin of the teaching.

In the language of Tibet: འཕགས་པ་འཇམ་དཔལ་ད་ི་ཡང་ིང། ('phags pa 'jam dpal rgyud kyi

yang snying)

It is translated in order to make it it is easier to understand.

Homage is then paid to the yidam deity, so that obstacles will not arise, and merit
will increase:

Homage to Mañjuśrī!

Mañjuśrī is Gentle Glory: ‘gentle’ indicates the freedom from the two obscurations,
which is the perfect abandonment; ‘glory’ indicates the perfect realization, in which
all qualities are fully present. What does this refer to? It is the wisdom of the natural
state of the Great Perfection, which is by its nature clear light with the essence of
emptiness. To realize this without duality is to pay homage.

2. The Meaning of the Main Part

From this point onwards is the main part of the text. First of all, there is the perfect
context for the teaching, which is shown by the words ‘in this way’.

This indicates the five perfections. It indicates that in this place, this teacher gave
this teaching, at this time, to this retinue. The place is the great heaven of Akaniṣṭha,
the teacher is the Buddha Vajradhara, the teaching is this tantra, which reveals the
profound nature of ultimate reality, the retinue is made up of bodhisattvas on the
tenth bhūmi, such as Vajrapāṇi and the rest, and the time is the inconceivable time.
Furthermore, this same phrase also shows how the teaching was brought about: as a
result of Vajrapāṇi’s request to reveal the profound and secret teaching, the teacher
taught in this way. At that time, the teacher and retinue were blessed into a state of
indivisibility.

Then the actual theme of the tantra is expressed in terms of the three tantras (or
continua)—the continua of the ground, path and fruition.

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The Continuum of the Fruition
The continuum of the fruition is taught first in order to inspire students. ‘The
Awakened One, the transcendent Lord’ indicates the ultimate level of fruition, the
state of a perfectly awakened buddha or transcendent lord, who has abandoned all
that must be abandoned, realized all that must be realized, and carries out
enlightened activity continually and uninterruptedly.

The Continuum of the Ground

Then the continuum of the ground is shown. You might wonder from where the
continuum of the fruition arises, so the text says, ‘The wisdom kāya, spontaneously
arisen.’ Wisdom here means the apparent wisdom, which is pure awareness, or
rigpa. Kāya means the dharmakāya, the aspect of emptiness. This emptiness and
clarity, which has the essence of awareness, is the nature of all beings’ minds. It is
not made any better by enlightenment; nor does the state of an ordinary being make
it any worse. It has always been present, without falling into the extremes of saṃsāra
or nirvāṇa, and so it is naturally arisen.

The Continuum of the Path

Although this naturally arising wisdom already abides in such a way, the continuum
of the path must still be revealed so that we can purify our false clinging and
dualistic perception.

‘The single eye of wisdom, entirely unobscured’ refers therefore to the essence, the
wisdom of primordial purity, which is free from all delusion. This is referred to as
the ‘eye’ of wisdom because it is our own individual awareness. It is ‘single’ because
this alone sees the nature of all things. It is ‘entirely unobscured’ because when we
rest in this pure awareness according to its own mode of being, all the conceptual
constructs of dualistic perception are pacified.

The next line, ‘the light of wisdom, forever shining brightly’, refers to the nature,
the wisdom of spontaneous presence, which is referred to as the light of wisdom
because it has the discernment of clear light. When this is seen through skilful means
it continually arises, so the text says ‘forever shining brightly.’ As the mind becomes
habituated to these two forms of wisdom, all our dualistic perceptions and the
elements of the body are all purified, and we attain the kāya of the wisdom being
Mañjuśrī, so the texts says ‘To you, Arapacana, I pay homage.’ This refers to the
wisdom of clear light, which is beyond arising, beyond ceasing, beyond remaining,
beyond characteristics, beyond aspiration, and beyond coming and going.

This is the meaning of the main part: realizing the ground, training in the path and
gaining the fruition.

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3. The Meaning of the Conclusion
Then there is a praise rejoicing in the meaning of what has been expressed: ‘To you,
the very embodiment of wisdom, I bow.’ This is a homage paid in the recognition
and realization that the teacher and retinue are non-dual in nature.

‘Thus it is explained by all the perfect buddhas’ means that since this is the
profound definitive meaning which is taught by all the buddhas of the past, present
and future, it should be cherished by all those of supremely good merit and fortune.

The main part of the text could also be explained in another way. The first wisdom
could be taken to mean the yoga of the Great Perfection beyond conceptual ideas,
and the second wisdom could refer to the deity, mantra, maṇḍala, subtle channels,
energies and essences and so on.

The name of the tantra is the ‘Essence of the Perfect Recitation of the Names of the
Wisdom Being, the Transcendent Lord Mañjuśrī’.

‘Essence’ here indicates that just like butter churned from milk, the entire meaning
of the tantra is shown here in just three statements.

This concludes this teaching, spoken by the transcendent lord Śākyamuni.

Of the two categories—Word and treatises—this belongs to the category of Buddha

Word. Of the three types of Buddha Word—directly spoken, spoken by authorization
and spoken through blessing—this belongs to the category of teachings that were
directly spoken. As for the one who taught it, it was Śākyamuni. He taught it
directly, and since all buddhas are one in their wisdom mind, they also taught it
indirectly. ‘This concludes’ means that this is complete in terms of both word and
meaning, with nothing whatsoever omitted.

Guru Padma gave this to Jomo Shedrön.1

Then it was hidden as a terma. The precious Guru Chökyi Wangchuk took it from
Khoting Lhakhang in Lhodrak, where it was entrusted to Nyentön Dzambhala2 of
Yangdrok and the terma seals were released, bringing benefit to beings on a vast scale.

Virtue! Virtue! Virtue!

| Translated by Adam Pearcey, 2007.

1. ས་བཟང་ོན། (shé zang drön), a consort of Guru Rinpoche. She later incarnated as
Tertön Sarben (or Bensar) Chokme. ↩

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2. Nyentön Dzambhala was one of the main terma assistants (teryok) of Guru
Chöwang. ↩

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༄༅། །འཕགས་པ་འཇམ་དཔལ་ི་མཚན་ཡང་དག་པར་བོད་པ་བགས་སོ། །

Chanting the Names of Noble Mañjuśrī

from the Words of the Buddha

་གར་ད་། ་་མ་ི་་མ་སང་གྰི་།
In Indian language: Ārya-mañjuśrī-nāma-saṅgīti 1

བོད་ད་། འཕགས་པ་འཇམ་དཔལ་ི་མཚན་ཡང་དག་པར་བོད་པ།
In Tibetan: pakpa jampal gyi tsen yangdakpar jöpa
In English: Chanting the Names of the Noble Mañjuśrī

འཇམ་དཔལ་གཞོན་ར་ར་པ་ལ་ག་འཚལ་ལོ། །
Homage to ever-youthful Mañjuśrī!

1. The Request2

་ནས་དཔལ་ན་ོ་ེ་འཆང་། །
dené palden dorjé chang
Then Vajradhara, ever glorious,

གལ་དཀའ་འལ་བ་མས་ི་མག །
dul ka dulwa nam kyi chok
Supreme subduer of the hard to tame,

དཔའ་བོ་འག་ེན་གམ་ལས་ལ། །
pawo jikten sum lé gyal
The hero conquering the triple world,

ོ་ེ་དབང་ག་གསང་བ་ལ། །
dorjé wangchuk sangwé gyal
The vajra lord and master of all secrets, (1)

པ་དཀར་པོ་ས་འ་ན། ། 8
པ་དཀར་པོ་ས་འ་ན། །
pema karpo gyé dré chen
With eyes wide open like white lotuses,

པ་ས་པ་ཞལ་མངའ་བ། །
pema gyepé zhal ngawa
His face just like a lily in full bloom,3

རང་་ལག་ས་ོ་ེ་མག །
rang gi lak gi dorjé chok
While shaking in his hand repeatedly

ཡང་དང་ཡང་་གསོར་ེད་པ། །
yang dang yang du sor jepa
A vajra of the highest excellence—(2)

ོ་གར་མ་པར་ན་ལ་སོགས། །
tronyer rimpar den lasok
Accompanied by countless Vajrapāṇis,

ལག་ན་ོ་ེ་མཐའ་ཡས་པ། །
lak na dorjé tayepa
With features such as fierce, turbulent brows,

དཔའ་བོ་གལ་དཀའ་འལ་བ་པོ། །
pawo dul ka dulwa po
Subduers of the hard to tame, heroes,

འགས་་ང་དང་དཔའ་ད་ཅན། །
jik su rung dang pa jechen
Appearing with heroic, hideous forms, (3)

ོ་ེ་ེ་མོ་རབ་འོ་བ། །
dorjé tsemo rab trowa
Brandishing in their hands their mighty vajras,

རང་་ལག་ས་གསོར་ེད་པ། །
rang gi lak gi sor jepa
The tips of which emit intensive light,

ིང་ེ་་དང་ས་རབ་དང་། ། 9
ིང་ེ་་དང་ས་རབ་དང་། །
nyingjé ché dang sherab dang
Great benefactors to all living beings

ཐབས་ིས་འོ་དོན་ེད་པ་མག །
tab kyi dro dönjé pé chok
Through skill, through insight, and through great compassion, (4)

དགའ་མ་རངས་པ་བསམ་པ་ཅན། །
gagu rangpé sampachen
With pleased and happy attitudes, with joy,

ོ་བོ་ས་ི་གགས་ན་པ། །
trowö lü kyi zuk denpa
Their bodies those of wrathful deities,

སངས་ས་ིན་ལས་ེད་པ་མན། །
sangye trinlé jepé gön
Protectors who assist the buddhas’ deeds,

ས་བད་མས་དང་ན་ག་། །
lü tü nam dang lhenchik tu
Their bodies bowing reverentially—(5)

་བན་གགས་པ་བམ་ན་འདས། །
dezhin shekpa chomdendé
Paid homage to the true awakened one,

ོགས་སངས་ས་ལ་ག་འཚལ་ནས། །
dzoksang gyé la chaktsal né
Protector, Blessed One, Tathāgata.

ཐལ་མོ་ར་བ་ས་ནས་། །
talmo jarwa jé né ni
And joining his two palms respectfully,

ན་ར་འག་ེ་འ་ད་གསོལ། །
chen ngar duk té diké sol
He said before the lord the following: (6)

བ་བདག་བདག་ལ་ན་པ་དང་། ། 10
བ་བདག་བདག་ལ་ན་པ་དང་། །
khyabdak dak la menpa dang
‘O omnipresent lord, for my well-being,

བདག་དོན་བདག་ལ་གས་བེ་ིར། །
dak dön dak la tuk tsé chir
With due concern for me and for my sake,

་འལ་་བ་མན་ོགས་པ། །
gyutrul drawé ngöndzok pé
That I may reach complete awakening

ང་བ་་ནས་བདག་ཐོབ་མཛོད། །
changchub chiné dak tob dzö
Upon the basis of Illusion’s Net;4 (7)

ན་མོངས་པས་་མས་དགས་ང་། །
nyönmongpé ni sem truk shing
And for the sake of every living being—

་ས་འདམ་་ིང་བ་། །
mi shé dam du jingwa yi
Sunk deep into the mud of ignorance,

མས་ཅན་ན་ལ་ན་པ་དང་། །
semchen kün la menpa dang
Their thoughts disturbed by various afflictions—

་ད་འས་་ཐོབ་་ིར། །
lamé drebu tob jé chir
So that they may obtain the highest fruit, (8)

ོགས་པ་སངས་ས་བམ་ན་འདས། །
dzokpé sangye chomdendé
May you—the most supreme awakened one,

འོ་བ་་མ་ོན་པ་པོ། །
drowé lama tönpa po
The Blessed One, the world’s guru, and teacher,

དམ་ག་ན་པོ་་ད་མེན། ། 11
དམ་ག་ན་པོ་་ད་མེན། །
damtsik chenpo denyi khyen
Who knows the great samaya’s reality,

དབང་པོ་བསམ་པ་མེན་མག་ས། །
wangpo sampa khyen chok gi
Aware of wishes and abilities—(9)

བམ་ན་འདས་ི་་ས་། །
chomdendé kyi yeshe ku
Reveal to us the great name chanting of

གག་ཏོར་ན་པོ་ག་་བདག །
tsuktor chenpö tsik gi dak
The wisdom body of the Blessed One,

་ས་་ེ་རང་ང་བ། །
yeshe ku té rangjungwa
The great uṣṇīṣa, master of all speech,

འཇམ་དཔལ་་ས་མས་དཔའ་། །
jampal yeshe sempa yi
The self-arising wisdom emanation, (10)

ང་་ཡང་དག་བོད་པ་མག །
ming ni yangdak jöpé chok
The wisdom deity called Mañjuśrī;

དོན་ཟབ་དོན་་་་ང་། །
dön zab dön ni gyaché zhing
These names with meaning both profound and vast;

དོན་ན་མངས་ད་རབ་་བ། །
dön chen tsungmé rabzhi ba
Of great significance; unmatched; serene;

ཐོག་མ་བར་དང་མཐར་ད་བ། །
tokma bar dang tar gewa
With goodness at their start, middle, and end; (11)

འདས་པ་སངས་ས་མས་ིས་གངས། ། 12
འདས་པ་སངས་ས་མས་ིས་གངས། །
depé sangye nam kyi sung
Proclaimed by buddhas of the aeons past,

མ་འོངས་མས་ང་གང་འར་ལ། །
ma ong nam kyang sung gyur la
And to be taught by buddhas yet to come;

ད་ར་ང་བ་ོགས་སངས་ས། །
dantar jungwa dzoksang gyé
And taught not once but time and time again

ཡང་དང་ཡང་་གངས་པ་གང་། །
yang dang yang du sungpa gang
By all the buddhas of the present age; (12)

ད་ན་་འལ་་བ་ལས། །
gyü chen gyutrul drawa lé
Which were respectfully recited in

ོ་ེ་འཆང་ན་གསང་གས་འཆང་། །
dorjé chang chen sang ngakchang
Illusion’s Net, the tantra most supreme,

དཔག་ད་མས་ིས་དགའ་བན་། །
pakmé nam kyi ga zhindu
By multitudes of mighty Vajrapāṇis,

ར་བངས་གང་ལགས་བཤད་་གསོལ། །
lur lang gang lak shé du sol
The joyous guardians of secret mantras. (13)

མན་པོ་ོགས་སངས་ས་ན་ི། །
gönpo dzoksang gyé kün gyi
Just this I shall uphold with firm resolve,

གསང་འན་་ནས་བདག་འར་ིར། །
sang dzin chiné dak gyur chir
Until I reach my final liberation,

ས་པར་འང་བ་བར་་། ། 13
ས་པར་འང་བ་བར་་། །
ngepar jungwé bardu di
So that I may become, O great protector,

བདག་་བསམ་པ་བན་པོས་གང་། །
dak gi sampa tenpö zung
The bearer of the buddhas’ every secret; (14)

ན་མོངས་མ་ས་བསལ་བ་དང་། །
nyönmong malü salwa dang
And this I shall reveal to living beings

་ས་མ་ས་ངས་པ་ིར། །
mi shé malü pangpé chir
According to each one’s capacity,

བསམ་པ་ད་པར་་བན་། །
sampé khyepar jizhin du
In order that afflictions may be quelled,

མས་ཅན་མས་ལ་བཤད་པར་འཚལ། །
semchen nam la shepar tsal
So ignorance may fully be dispelled.’ (15)

གསང་དབང་ལག་ན་ོ་ེ་ས། །
sangwang lak na dorjé yi
With this request to the Tathāgata,

་བན་གགས་ལ་་ད་། །
dezhin shek la deké du
The master of all secrets, Vajrapāṇi—

གསོལ་ནས་ཐལ་མོ་ར་ས་། །
sol né talmo jar jé té
His body bowed, his palms politely joined—

ས་བད་ནས་་ན་ར་འག །
lü tü né ni chen ngar duk
Then stood before the lord devotedly. (16)

14
2. The Reply

་ནས་བམ་ན་་བ། །
dené chomden shakya tub
And so the Blessed One, lord Śākyamuni,

ོགས་པ་སངས་ས་ང་གས་མག །
dzokpé sangye kang nyi chok
The best of men, the fully awakened one,

ད་ི་ཞལ་ནས་གས་བཟང་བ། །
nyi kyi zhal né jak zangwa
Extending from his mouth his handsome tongue,

ང་ང་ཡངས་པ་བང་མཛད་། །
ring zhing yangpa kyang dzé dé
A tongue unmatched in both its breadth and length, (17)

འག་ེན་གམ་པོ་ང་མཛད་ང་། །
jikten sumpo nang dzé ching
Displaying a gentle smile to living beings—

བད་བ་ད་མས་འལ་མཛད་པ། །
dü zhi dra nam dul dzepa
A smile that fills the threefold world with light;

མས་ཅན་མས་ི་ངན་སོང་གམ། །
semchen nam kyi ngensong sum
That tames the enemy, the four Māras;

ོང་བར་ེད་པ་འམ་བན་ནས། །
jongwar jepé dzum ten né
That ends unwanted birth in all three forms5—(18)

ཚངས་པ་གང་་ན་པ་ས། །
tsangpé sung ni nyenpa yi
His voice melodious, like that of Brahmā,

འག་ེན་གམ་པོ་ན་བཀང་ནས། །
jikten sumpo kün kang né
Completely filling all the triple world,

ལག་ན་ོ་ེ་ོབས་པོ་། ། 15
ལག་ན་ོ་ེ་ོབས་པོ་། །
lak na dorjé tobpo ché
Replied as follows to the lord of secrets,

གསང་དབང་ལ་་ར་གངས་པ། །
sangwang la ni lar sungpa
To Vajrapāṇi, strongest of the strong: (19)

ིང་ེ་་དང་ན་ར་པས། །
nyingjé ché dangden gyurpé
‘That you, abounding in supreme compassion

འོ་ལ་ཕན་པ་དོན་་ོད། །
dro la penpé döndu khyö
And aiming to assist all living beings,

་ས་ས་ཅན་འཇམ་དཔལ་ི། །
yeshe lüchen jampal gyi
Are willing and prepared to hear from me

ང་བོད་པ་་དོན་་བ། །
ming jöpa ni dön chewa
This evil-quelling, purifying chanting—(20)

དག་པར་ེད་ང་ིག་ལ་བ། །
dakpar jé ching dik selwa
The chanting of the names, so filled with meaning,

ང་ལས་ཉན་པར་བོན་པ་། །
nga lé nyenpar tsönpa ni
Of Mañjuśrī’s embodiment of wisdom—

གས་སོ་དཔལ་ན་ོ་ེ་འཆང་། །
lek so palden dorjé chang
How truly excellent, O Vajradhara;

ལག་ན་ོ་ེ་ོད་གས་སོ། །
lak na dorjé khyö lek so
How excellent of you, O Vajrapāṇi! (21)

གསང་བ་བདག་པོ་་ིར་ངས། ། 16
གསང་བ་བདག་པོ་་ིར་ངས། །
sangwé dakpo dechir ngé
And so I shall, O master of all secrets,

ོད་ལ་གས་པར་བན་པར་། །
khyö la lekpar tenpar ja
Reveal just that to you most splendidly.

ོད་་ེ་གག་ད་ིས་ན། །
khyö ni tsechik yi kyi nyön
With single-minded focus, listen well!’

བམ་ན་་་གས་ས་གསོལ། །
chomden dé ni lek zhé sol
‘How excellent!’ responded Vajrapāṇi,
‘So truly excellent, O Blessed One.’ (22)

3. The Survey of the Six Families

་ནས་བམ་ན་་བ། །
dené chomden shakya tub
And then the Blessed One, lord Śākyamuni,

གསང་གས་གས་ན་ཐམས་ཅད་དང་། །
sang ngak rik chen tamché dang
Surveyed in full the family great with mantras,

གསང་གས་ག་གས་འཆང་བ་གས། །
sang ngak rik ngakchang bé rik
The family of the vidyās and the mantras,

གས་གམ་ལ་་མ་པར་གགས། །
rik sum la ni nampar zik
The family that is threefold by its nature, (23)

འག་ེན་འག་ེན་འདས་པ་གས། །
jikten jikten depé rik
The family of and yet beyond the world,

འག་ེན་ང་ེད་གས་ན་དང་། །
jikten nangjé rik chen dang
The family great in brightening the world,

17
ག་་ན་པོ་གས་མག་དང་། །
chakgya chenpö rik chok dang
The foremost family of mahāmudrā,

གས་ན་གག་ཏོར་ར་གགས་ནས། །
rik chen tsuktor cher zik né
And so the family great with great uṣṇīṣas. (24)

4. The Stages of Awakening According to Illusion’s Net

ག་་བདག་པོ་གས་་བཅད། །
tsik gi dakpö tsik su ché
And then, about the lord of speech, 6 he spoke

གསང་གས་ལ་པོ་ག་ན་ང་། །
sang ngak gyalpo drukden zhing
These verses, which include six kingly mantras, 7

གས་་ད་པར་འང་བ་དང་། །
nyisumepar jungwa dang
Which manifest from non-duality,

་ེ་ས་ཅན་འ་གངས་པ། །
mi kyé chöchen di sungpa
Which bear the quality of non-arising: (25)

ཨ་་་ི་་་་།
a a i i u u é ai
a ā i ī u ū e ai

་་་ཨཿ་ ི་ཏོ་ྀ་།
o au am ah, stito hridi
o au aṃ aḥ sthito hṛdi |

་ན་་ི་ར་་ོ།
jnana murtir aham buddho
jñāna-mūrtir ahaṃ buddho

་ཾ་ ་ྦ་བི་ཾ།
buddhanam tryadhvavartinam
buddhānāṃ trya-dhva-vartinām8 || (26)

18
ༀ་བ་ི་ཿཁ་ེ་ད།
om benza tikshna duhkha tseda
oṃ vajra-tīkṣṇa duḥkha-ccheda

་་ན་་།
prajna jnana murtayé
prajñā-jñāna-mūrtaye

་ན་་ཡ་་ི་་ར།
jnanakaya vagishvara
jñāna-kāya vāgī-śvara

ཨ་ར་པ་ཙ་་ཡ་་ན་མཿ།
arapatsanaya té nama
arapacanāye te namaḥ9 || (27)

5. The Great Vajradhātu Maṇḍala

འ་ར་སངས་ས་བམ་ན་འདས། །
ditar sangye chomdendé
And so, he is the Blessed One, the Buddha,

ོགས་པ་སངས་ས་ཨ་ལས་ང་། །
dzokpé sangye a lé jung
Awakened fully, born of the letter ‘a’;

ཨ་་ག་འ་ན་ི་མག །
ani yikdru kün gyi chok
He is the letter ‘a’, the foremost phoneme, 10

དོན་ན་་་དམ་པ་ན། །
dön chen yigé dampa yin
Supreme-most syllable, with meaning great, (28)

ང་ནས་འང་བ་ེ་བ་ད། །
khong né jungwa kyewamé
Arising from great vital force,11 unborn,

ག་་བོད་པ་ངས་པ་ེ། ། 19
ག་་བོད་པ་ངས་པ་ེ། །
tsik tu jöpa pangpa té
Beyond expression based on words or speech,

བོད་པ་ན་ི་་་མག །
jöpa kün gyi gyu yi chok
The foremost cause of every form of speech,

ག་ན་རབ་་གསལ་བར་ེད། །
tsik kün rabtu salwar jé
The shining forth of every kind of language, (29)

མད་པ་ན་པོ་འདོད་ཆགས་། །
chöpa chenpo döchak ché
Great feast12 who takes the form of great passion,

མས་ཅན་ཐམས་ཅད་དགའ་བར་ེད། །
semchen tamché gawar jé
Producing bliss in every sentient being,

མད་པ་ན་པོ་་ང་། །
chöpa chenpo zhedang ché
Great feast who takes the form of great anger,

ན་མོངས་ན་ི་ད་་བ། །
nyönmong kün gyi dra chewa
Great enemy of every mental poison, (30)

མད་པ་ན་པོ་ག་ག་། །
chöpa chenpo timuk ché
Great feast who is by nature great delusion,

ག་ག་ོ་ེ་ག་ག་ལ། །
timuk lo té timuk sel
Delusion’s vanquisher for deluded minds,

མད་པ་ན་པོ་ོ་བ་། །
chöpa chenpo trowa ché
Great feast who is in essence great fury,

ོ་བ་ན་པོ་ད་་བ། ། 20
ོ་བ་ན་པོ་ད་་བ། །
trowa chenpo dra chewa
Great adversary to all furiousness, (31)

མད་པ་ན་པོ་ཆགས་པ་། །
chöpa chenpo chakpa ché
Great feast who takes the form of great desire,

ཆགས་པ་ཐམས་ཅད་ལ་བར་ེད། །
chakpa tamché selwar jé
Who vanquishes desire in all forms;

འདོད་པ་ན་པོ་བ་བ་། །
döpa chenpo dewa ché
He is great carnal lust; he is great bliss;

དགའ་བ་ན་པོ་མ་བ་། །
gawa chenpo guwa ché
He is great happiness; he is great joy; (32)

གགས་་ས་ང་་བ་ེ། །
zuk ché lü kyang chewa té
With great appearance, bearing forms supreme,

ཁ་དོག་་ང་ས་བོང་། །
khadok ché zhing lü bong ché
With great complexion, marked by great physique,

ང་ཡང་་ང་་་བ། །
ming yang ché zhing gyachewa
With great renown, the great munificent one,

དིལ་འར་ན་པོ་ཡངས་པ་ན། །
kyilkhor chenpo yangpa yin
His maṇḍala voluminous and great, (33)

ས་རབ་མཚོན་ན་འཆང་བ་ེ། །
sherab tsön chen changwa té
The bearer of the mighty sword of wisdom,

ན་མོངས་གས་་་བ་མག ། 21
ན་མོངས་གས་་་བ་མག །
nyönmong chakkyu chewé chok
The foremost goad for taming great afflictions,

གས་ན་ན་གས་ན་པོ་ེ། །
drak chen nyendrak chenpo té
Possessing great renown, his glory great,

ང་བ་ན་པོ་གསལ་བ་། །
nangwa chenpo salwa ché
His brightness great, his lustre most supreme, (34)

མཁས་པ་་འལ་ན་པོ་འཆང་། །
khepa gyutrul chenpo chang
Most wise upholder of the great illusion,

་འལ་ན་པོ་དོན་བ་པ། །
gyutrul chenpo döndrub pa
Fulfiller of the great illusion’s aims,

་འལ་ན་པོ་དགའ་བས་དགའ། །
gyutrul chenpo gawé ga
Enraptured by the great illusion’s rapture,

་འལ་ན་པོ་ག་འལ་ཅན། །
gyutrul chenpo miktrul chen
The great illusion’s great illusionist, (35)

ིན་བདག་ན་པོ་གཙོ་བོ་ེ། །
jindak chenpo tsowo té
The foremost lord of great munificence,13

ལ་ིམས་ན་པོ་འཆང་བ་མག །
tsultrim chenpo changwé chok
Supreme upholder of great discipline,

བཟོད་ན་འཆང་བ་བན་པ་པོ། །
zö chen changwa tenpa po
Intent supporter of great tolerance,

བོན་འས་ན་པོ་བལ་བ་ན། ། 22
བོན་འས་ན་པོ་བལ་བ་ན། །
tsöndrü chenpo tulwa yin
With valour rooted in great diligence, (36)

བསམ་གཏན་ན་པོ་ང་འན་གནས། །
samten chenpö tingdzin né
Samādhi-resting through great meditation,

ས་རབ་ན་པོ་ས་འཆང་བ། །
sherab chenpo lü changwa
Endowed with bodies flowing from great wisdom,

ོབས་པོ་་ལ་ཐབས་་བ། །
tobpo ché la tab chewa
Both great in strength and great in skilful means,

ོན་ལམ་་ས་་མཚོ་ེ། །
mönlam yeshe gyatso té
A brimming ocean filled with vows and knowledge, (37)

མས་ན་རང་བན་དཔག་་ད། །
jamchen rangzhin pak tumé
By nature great in kindness, limitless,

ིང་ེ་ན་པོ་ོ་་མག །
nyingjé chenpo lo yi chok
The foremost mind, enriched by great compassion,

ས་རབ་ན་པོ་ོ་ན་ན། །
sherab chenpo lo chenden
Of great insight, of great intelligence,

མཁས་པ་ན་པོ་ཐབས་་བ། །
khepa chenpo tab chewa
Great dexterous one, with methods ever great, (38)

་འལ་ན་པོ་ོབས་དང་ན། །
dzutrul chenpo tob dangden
Commanding powers and great miracles,

གས་ན་མོགས་པ་ན་པོ་ེ། ། 23
གས་ན་མོགས་པ་ན་པོ་ེ། །
shuk chen gyokpa chenpo té
With driving force supreme, with speed unmatched,

་འལ་ན་པོ་ར་གས་པ། །
dzutrul chenpo cher drakpa
Renowned great lord, of foremost majesty,

ོབས་ན་ཕ་རོལ་གནོན་པ་པོ། །
tobchen parol nönpa po
Most valorous owing to his great might, (39)

ིད་པ་་བོ་ན་པོ་འམས། །
sipé riwo chenpo jom
Destroying the massive mountain of becoming,

མེགས་ང་ོ་ེ་ན་པོ་འཆང་། །
trek shing dorjé chenpo chang
Unyielding, holding strong a massive vajra,

ག་པོ་ན་པོ་ག་ལ་། །
drakpo chenpo drakshul ché
Great terrifying lord, the great cruel one,

འགས་ན་འགས་པར་ེད་པ་པོ། །
jik chen jikpar jepapo
Provoking fear in great and daunting creatures,14 (40)

མན་པོ་ག་མག་ན་པོ་ེ། །
gönpo rik chok chenpo té
Protector as the greatest of all vidyās,15

་མ་གསང་གས་་བ་མག །
lama sang ngak chewé chok
A guru as the greatest of all mantras,

ག་པ་ན་པོ་ལ་ལ་གནས། །
tekpa chenpö tsul la né
Traversing well the Mahāyāna’s path,

ག་པ་ན་པོ་ལ་ི་མག ། 24
ག་པ་ན་པོ་ལ་ི་མག །
tekpa chenpö tsul gyi chok
Himself the Mahāyāna’s foremost way; (41)

6. The Wisdom of the Immaculate Dharmadhātu

སངས་ས་མ་པར་ང་མཛད་། །
sangye nampar nang dzé ché
He is Mahā-vairocana; the Buddha;

བ་པ་ན་པོ་བ་ན་ན། །
tubpa chenpo tub chenden
Great sage; observing great, intensive silence;16

གསང་གས་ལ་ན་ལས་ང་བ། །
sang ngak tsul chen lé jungwa
Arising from the Great Mantra Way;

གསང་གས་ལ་ན་བདག་ད་ཅན། །
sang ngak tsul chen daknyi chen
He is at heart the Great Mantra Way; (42)

ཕ་རོལ་ིན་བ་ཐོབ་པ་ེ། །
parol chin chu tobpa té
Accomplished in the ten pāramitās,

ཕ་རོལ་ིན་པ་བ་ལ་གནས། །
parol chinpa chu la né
Having the ten pāramitās as home,

ཕ་རོལ་ིན་བ་དག་པ་ེ། །
parol chin chu dakpa té
In whom the ten pāramitās are pure,

ཕ་རོལ་ིན་པ་བ་་ལ། །
parol chinpa chu yi tsul
For whom the ten pāramitās are means, (43)

མན་པོ་ས་བ་དབང་ག་ེ། ། 25
མན་པོ་ས་བ་དབང་ག་ེ། །
gönpo sa chü wangchuk té
Protector, reigning over all ten grounds,17

ས་བ་ལ་་གནས་པ་པོ། །
sa chu la ni nepa po
Residing steadily on all ten grounds,

ས་བ་མ་དག་བདག་ད་ཅན། །
shé chu namdak daknyi chen
Made pure in nature by the tenfold knowledge, 18

ས་བ་མ་དག་འཆང་བ་པོ། །
shé chu namdak changwa po
Maintaining purity through tenfold knowledge, (44)

མ་པ་བ་པོ་དོན་བ་དོན། །
nampa chupo dön chü dön
With tenfold forms, intent on tenfold content,19

བ་དབང་ོབས་བ་བ་པ་བདག །
tubwang tob chu khyabpé dak
With tenfold strength,20 pervasive, lord of sages,

ན་ི་དོན་་མ་ས་ེད། །
kün gyi dön ni malü jé
Achieving every aim for every being,

མ་བ་དབང་ན་་བ་པོ། །
nam chu wangden chewa po
Endowed with tenfold mastery,21 supreme, (45)

ཐོག་མ་ད་པ་ོས་ད་བདག །
tokma mepa trömé dak
Beginningless, complexity devoid,

་བན་ད་དག་དག་པ་བདག །
dezhin nyi dak dakpé dak
By nature pure, reality in essence,

བན་པར་་ང་ག་་འར། ། 26
བན་པར་་ང་ག་་འར། །
denpar ma zhing tsik mingyur
Unwavering, a speaker of the truth,

་ད་ས་བ་་བན་ེད། །
jiké mewa dezhin jé
With speech and actions perfectly aligned, (46)

གས་ད་གས་་ད་པར་ོན། །
nyimé nyisumepar tön
A teacher of the non-dual truth, non-dual,

ཡང་དག་མཐའ་ལ་མ་པར་གནས། །
yangdak ta la nampar né
Atop reality’s most lofty peak,

བདག་ད་ང་་་དང་ན། །
dakmé sengé dra dangden
With selflessness his wild lion’s roar,

་ེགས་་གས་ངན་འགས་ེད། །
mutek ridak ngen jikjé
Instilling fear in deer-like misled seekers,22 (47)

ན་་འོ་བ་དོན་ཡོད་ོབས། །
küntu drowé dön yö tob
With journeys fruitful, travelling everywhere,23

་བན་གགས་པ་ད་ར་མོགས། །
dezhin shekpé yi tar gyok
As swift as thought in all tathāgatas,

ལ་བ་ད་ལ་མ་པར་ལ། །
gyalwa dragyal nampar gyal
A victor, slayer of foes, triumphant lord,

འར་ལོས་ར་བ་ོབས་པོ་། །
khorlö gyurwa tobpo ché
A universal king, with forces great,24 (48)

ཚོགས་ི་ོབ་དཔོན་ཚོགས་ི་མག ། 27
ཚོགས་ི་ོབ་དཔོན་ཚོགས་ི་མག །
tsok kyi lobpön tsok kyi chok
Assembly head, instructor for assemblies,

ཚོགས་ེ་ཚོགས་བདག་དབང་དང་ན། །
tsokjé tsokdak wang dangden
Assembly lord, assembly chief, the ruler,

མ་ན་གས་པར་འན་པ་ེ། །
tuchen chepar dzinpa té
Most influential, bearing precious burdens,

ལ་ན་གཞན་ི་ིང་་འག །
tsul chen zhen gyi dring mi jok
Not other-bound, his way the greatest way, (49)

ག་ེ་ག་བདག་་མཁས་པ། །
tsik jé tsik dakma khepa
The lord of speech, the master of expression,

ག་ལ་དབང་བ་ག་མཐའ་ཡས། །
tsik la wangwa tsikta yé
Most skilled in words, adept with language, truthful,

ག་བན་བན་པར་་བ་ེ། །
tsik den denpar mawa té
With boundless words, the teacher of the truth,

བན་པ་བ་་ོན་པ་པོ། །
denpa zhi ni tönpa po
Providing teachings on the fourfold truth, (50)

ིར་་ོག་པ་ིར་་འོང་། །
chirmidokpa chir mi ong
Not coming back, not turning ‘round, rhino,

འེན་པ་རང་ལ་བ་་ལ། །
drenpa ranggyal serü tsul
The leader of the pratyekabuddhas, 25

ས་འང་་ཚོགས་ལས་འང་བ། ། 28
ས་འང་་ཚོགས་ལས་འང་བ། །
ngejung natsok lé jungwa
Gone forth by going forth in different ways,

འང་བ་ན་པོ་་གག་པོ། །
jungwa chenpo gyu chikpo
The single cause of all great elements, (51)

ད་ོང་ད་བམ་ཟག་པ་ཟད། །
gelong drachom zakpa zé
Arhat, bhikṣu, defilements exhausted,

འདོད་ཆགས་ལ་བ་དབང་པོ་ལ། །
döchak dralwa wangpo tul
Devoid of passion, master of the senses,

བ་བ་ེད་པ་འགས་ད་ཐོབ། །
dewa nyepa jikme tob
Arrived at comfort, met with security,

བལ་བར་ར་པ་ོག་པ་ད། །
silwar gyurpa nyokpamé
For he, having cooled down, is free from stains; (52)

ག་པ་དང་་ང་པར་ན། །
rigpa dang ni kangpar den
Equipped in full with knowledge and its base,26

བ་གགས་འག་ེན་ག་པ་མག །
deshek jikten rigpé chok
A sugata, best knower of the world,

བདག་ར་་འན་ངར་་འན། །
dakgir mi dzin ngar mi dzin
Not thinking ‘me’, not clinging onto ‘mine’,

བན་པ་གས་ི་ལ་ལ་གནས། །
denpa nyi kyi tsul la né
Established in the system of two truths, (53)

འར་བ་ཕ་རོལ་མཐར་སོན་པ། ། 29
འར་བ་ཕ་རོལ་མཐར་སོན་པ། །
khorwé parol tarsönpa
Upon the edge of cyclic life’s far shore;

་བ་ས་པ་མ་སར་གནས། །
jawa jepa kam sar né
With deeds accomplished; resting on the bank;

་ས་འབའ་ག་ལས་འང་བ། །
yeshe bazhik lé jungwa
Emerging from untainted, lone awareness;

ས་རབ་མཚོན་ན་མ་འམས་པ། །
sherab tsön chen namjom pa
With sword-like insight ever penetrating; (54)

དམ་ས་ས་ལ་གསལ་བར་ན། །
damchö chögyal salwar den
The sun, the Dharma king, the noble Dharma,

འག་ེན་ང་བར་ེད་པ་མག །
jikten nangwar jepé chok
Supreme illuminator of the world,

ས་ི་དབང་ག་ས་ི་ལ། །
chö kyi wangchuk chö kyi gyal
The Dharma lord, the sovereign of the Dharma,

གས་པ་ལམ་་ོན་པ་པོ། །
lekpé lam ni tönpa po
The teacher of the path to excellence, (55)

དོན་བ་བསམ་པ་བ་པ་ེ། །
döndrub sampa drubpa té
Accomplishing all goals,27 fulfilling aims,

ན་་ོག་པ་ཐམས་ཅད་ངས། །
küntu tokpa tamché pang
Completely free from wants of any kind,

མ་པར་་ོག་དིངས་་ཟད། ། 30
མ་པར་་ོག་དིངས་་ཟད། །
nampar mi tok ying mizé
Bereft of thought, a non-depleting source,

ས་དིངས་དམ་པ་ཟད་་ས། །
chöying dampa zé mi shé
The Dharma source,28 supreme, beyond decay, (56)

བསོད་ནམས་ན་པ་བསོད་ནམས་ཚོགས། །
sönam denpa sönam tsok
Enriched by merit; merit’s gathering;

་ས་་ས་ད་པར་། །
yeshe yeshe khyepar ché
Unique great wisdom; wisdom; wisdom-rich;

་ས་ན་པ་ཡོད་ད་ས། །
yeshe denpa yömé shé
Aware of what exists and what does not,

ཚོགས་གས་ཚོགས་་བསགས་པ་འོ། །
tsok nyi tsok ni sakpa o
While gathering the twofold gathering; (57)

ག་པ་ན་ལ་ལ་འོར་ཅན། །
takpa kün gyal naljor chen
Eternal, yogin, king of everywhere,

བསམ་གཏན་བསམ་་ོ་ན་བདག །
samten samja loden dak
The object and the mind of concentration,
The master of intelligent reflection—

སོ་སོ་རང་ག་་གཡོ་བ། །
soso rangrig miyowa
For by oneself alone is he experienced—

མག་་དང་པོ་་གམ་འཆང་། །
chok gi dangpo ku sum chang
Immovable, the ultimate beginning,
The holder of the three enlightened bodies, (58)

31
སངས་ས་་་བདག་ད་ཅན། །
sangye ku ngé daknyi chen
The Buddha, formed of five embodiments,29

བ་བདག་་ས་་་བདག །
khyabdak yeshe nga yi dak
The omnipresent, made of five wisdoms,

སངས་ས་་བདག་ད་པན་ཅན། །
sangye nga dak chöpen chen
His diadem with five awakened ones,

ན་་ཆགས་པ་ད་པ་འཆང་། །
chen nga chakpa mepa chang
With all five eyes,30 maintaining non-attachment, (59)

སངས་ས་ཐམས་ཅད་ེད་པ་པོ། །
sangye tamché kyepa po
The great progenitor of all the buddhas,

སངས་ས་ས་པོ་དམ་པ་མག །
sangye sepo dampé chok
The buddhas’ eminent and foremost son,

ས་པ་ིད་འང་ེ་གནས་ད། །
shepa si jung kyené mé
Arising from the world of true insight,

ས་ལས་འང་བ་ིད་པ་ལ། །
chö lé jungwa sipa sel
The sourceless, Dharma source, existence ending, (60)

གག་་་མེགས་ོ་ེ་བདག །
chikpu sa trek dorjé dak
Comprised of vajras, wholly dense and firm,

ེས་མ་ཐག་་འོ་བ་བདག །
kyé ma tak tu drowé dak
The newborn sovereign ruler of the world,

ནམ་མཁའ་ལས་ང་རང་ང་བ། ། 32
ནམ་མཁའ་ལས་ང་རང་ང་བ། །
namkha lé jung rangjungwa
Emerging from the sky, the self-arisen,

ས་རབ་་ས་་བོ་། །
sherab yeshe mé bo ché
A massive blaze of knowledge and of insight, (61)

འོད་ན་མ་པར་ང་བར་ེད། །
ö chen nampar nangwar jé
Illuminating,31 beacon of great light,

་ས་ང་བ་ལམ་་བ། །
yeshe nangwa lammewa
A lamp of wisdom, shining brilliantly,

འོ་བ་མར་་་ས་ོན། །
drowé marmé yeshe drön
A light for beings, a lantern unto wisdom,

ག་བིད་ན་པོ་འོད་གསལ་བ། །
ziji chenpo ösalwa
With energy supreme, most radiant, (62)

གས་མག་མངའ་བདག་ག་གས་ལ། །
ngak chok ngadak rik ngak gyal
The vidyā-king, the greatest mantra’s lord,

གསང་གས་ལ་པོ་དོན་ན་ེད། །
sang ngak gyalpo dön chen jé
The mantra king, achieving noble aims,

གག་ཏོར་ན་པོ་ད་ང་གག །
tsuktor chenpo mejung tsuk
The great uṣṇīṣa, marvellous uṣṇīṣa,

ནམ་མཁ་བདག་པོ་་ཚོགས་ོན། །
namkhé dakpo natsok tön
The lord of space, revealer of all things, (63)

སངས་ས་ན་ི་་་མག ། 33
སངས་ས་ན་ི་་་མག །
sangye kün kyi ku yi chok
The best embodiment of every buddha,

འོ་བ་དགའ་བ་ག་དང་ན། །
drowa gawé mik dangden
With eyes the joy of every living being,

་ཚོགས་གགས་ཅན་ེད་པ་པོ། །
natsok zukchen kyepa po
Creator, manifesting varied forms,

མད་ང་ེད་པ་ང་ོང་། །
chö ching jepa drangsong ché
Great sage, deserving praise, deserving worship, (64)

གས་གམ་འཆང་བ་གསང་གས་འཆང་། །
rik sum changwa sang ngakchang
A mantrin, born unto the triple family,32

དམ་ག་ན་པོ་གསང་གས་འན། །
damtsik chenpo sang ngak dzin
Upholding mantras of the foremost pledge,33

གཙོ་བོ་དན་མག་གམ་འན་པ། །
tsowo könchok sum dzinpa
The greatest bearer of the triple gem,

ག་པ་མག་གམ་ོན་པ་པོ། །
tekpa chok sum tönpa po
Who teaches all three peerless vehicles, (65)

དོན་ཡོད་ཞགས་པ་མ་པར་ལ། །
dön yö zhakpa nampar gyal
With snare unfailing, most victorious,

འན་པ་ན་པོ་ོ་ེ་ཞགས། །
dzinpa chenpo dorjé zhak
The snatcher ever great, the vajra snare,

ོ་ེ་གས་་ཞགས་པ་། ། 34
ོ་ེ་གས་་ཞགས་པ་། །
dorjé chakkyu zhakpa ché
The vajra hook, the snare of excellence.34

7. The Mirror-Like Wisdom35

ོ་ེ་འགས་ེད་འགས་པར་ེད། །
dorjé jikjé jikpar jé
Called Vajra-bhairava, he is terrific, (66)

ོ་བོ་ལ་པོ་གདོང་ག་འགས། །
trowö gyalpo dong druk jik
Six-faced, the king of anger,36 hideous,

ག་ག་ལག་ག་ོབས་དང་ན། །
mik druk lak druk tob dangden
Six-eyed, six-armed, the ever powerful,

ང་ས་མ་བ་གགས་པ་པོ། །
keng rü chewa tsikpa po
Baring his terrible fangs, a skeleton,

ཧ་ལ་ཧ་ལ་གདོང་བ་པ། །
hala hala dong gyapa
Halāhala, 37 a hundred faces proud, (67)

གན་ེ་གད་པོ་བགས་ི་ལ། །
shinjé shepo gek kyi gyal
The Yama killer,38 ruling obstacles,39

ོ་ེ་གས་ཅན་འགས་ེད་པ། །
dorjé shukchen jikjé pa
Instilling fear, with vajra impetus,

ོ་ེ་གས་པ་ོ་ེ་ིང་། །
dorjé drakpa dorjé nying
The vajra-hearted, famous for his vajra,

་འལ་ོ་ེ་གས་པོ་། ། 35
་འལ་ོ་ེ་གས་པོ་། །
gyutrul dorjé süpo ché
With belly large, with vajras of illusion, (68)

ོ་ེ་ལས་ེས་ོ་ེ་བདག །
dorjé lé kyé dorjé dak
The vajra-born; the sovereign of the vajra;

ོ་ེ་ིང་པོ་མཁའ་འ་བ། །
dorjé nyingpo kha drawa
Akin to space; his core comprised of vajras;

་གཡོ་རལ་པ་གག་ས་བིངས། །
mi yo ralpa chik gi gying
Unmoving;40 haughty with his single dreadlock;

ང་ན་་ོན་ས་་ོན། །
langchen ko lön gö su gyön
His clothes an elephant’s raw hide, still moist; (69)

ག་ན་་་ས་ོགས་པ། །
drak chen ha ha zhé drokpa
The great terrific one, who cries hā hā,

་་ས་ོགས་འགས་པར་ེད། །
hihi zhé drok jikpar jé
Who screams hī hī, instilling fervent fear,

གད་མོ་ན་པོ་གད་ངས་ཅན། །
gemo chenpo gegyang chen
His laugh a screeching laugh, a booming laugh,

ོ་ེ་གད་མོ་ར་ོགས་པ། །
dorjé gemo cher drokpa
He is the vajra laugh, the mighty howl; (70)

ོ་ེ་མས་དཔའ་མས་དཔའ་། །
dorjé sempa sempa ché
He is the noble sattva, Vajrasattva,

ོ་ེ་ལ་པོ་བ་བ་། ། 36
ོ་ེ་ལ་པོ་བ་བ་། །
dorjé gyalpo dewa ché
The vajra’s sovereign lord, the highest bliss,

ོ་ེ་ག་པོ་དགའ་བ་། །
dorjé drakpo gawa ché
The vajra’s wrathfulness, the highest joy,

ོ་ེ་ྃ་ེ་ྃ་ས་ོགས། །
dorjé hung té hung zhé drok
Intoning hūṃs of Vajra-hūṃkāra, (71)

མཚོན་་ོ་ེ་མདའ་ཐོགས་པ། །
tsön du dorjé da tokpa
With vajra arrows serving as his weapon,

ོ་ེ་རལ་ིས་མ་ས་གད། །
dorjé raldri malü chö
His sword comprised of vajras, slashing all,

ོ་ེ་ན་འཆང་ོ་ེ་ཅན། །
dorjé kün chang dorjé chen
Upholding every vajra, vajra bearing,

ོ་ེ་གག་་གལ་ལ་བ། །
dorjé chikpu yul selwa
With just a single vajra, ending strife, (72)

ོ་ེ་འབར་བ་ག་་བཟད། །
dorjé barwa mik mi zé
With eyes, like vajra fire, truly dreadful;

་ཡང་ོ་ེ་འབར་བ་ེ། །
tra yang dorjé barwa té
With hair that’s like a vajra set ablaze;

ོ་ེ་འབས་པ་འབས་པ་། །
dorjé bebpa bebpa ché
Immersion of the vajra;41 great immersion;

ག་བ་པ་ེ་ོ་ེ་ག ། 37
ག་བ་པ་ེ་ོ་ེ་ག །
mik gyapa té dorjé mik
With eyes like vajras; eyes a hundredfold; (73)

ས་་ོ་ེ་བ་་ཅན། །
lü ni dorjé bapu chen
With vajra hairs that sprout upon his body;

ོ་ེ་་་གག་་ས། །
dorjé pu ni chikpu lü
His unique figure marked by vajra hairs;

ན་མོ་ེས་པ་ོ་ེ་ེ། །
senmo kyepa dorjé tsé
With nails advancing, vajras at their tips;

ོ་ེ་ིང་པོ་པགས་པ་མེགས། །
dorjé nyingpo pakpa trek
With skin that’s solid like a vajra’s core; (74)

ོ་ེ་ེང་ཐོགས་དཔལ་དང་ན། །
dorjé trengtok pal dangden
The splendid master, donning vajra garlands,

ོ་ེ་ན་ིས་བན་པ་ེ། །
dorjé gyen gyi gyenpa té
Adorned with vajra-fashioned ornaments,

གད་ངས་ཧ་ཧ་ས་པར་ོགས། །
gegyang ha ha ngepar drok
With booming voice, his laughter crying ‘ha ha’,

་་ག་པ་ོ་ེ་། །
yigé drukpa dorjé dra
Six-syllabled, producing vajra rumbles, (75)

འཇམ་དངས་ན་པོ་་་བ། །
jamyang chenpo dra chewa
Great Mañjughoṣa, sound supremely loud,

འག་ེན་གམ་ན་་གག་པ། ། 38
འག་ེན་གམ་ན་་གག་པ། །
jikten sum na dra chikpa
A roar unique unto the threefold world,

ནམ་མཁ་མཐའ་ལ་་ོགས་པ། །
namkhé ta la dra drokpa
The voice that reaches every bound of space,

་དང་ན་པ་མས་ི་མག །
dra dang denpa nam kyi chok
Pre-eminent amongst all voice-endowed. (76)

8. The Wisdom of Discernment

ཡང་དག་བདག་ད་་བན་ད། །
yangdak dakmé dezhin nyi
He is a being who’s fully realised truth,

ཡང་དག་མཐའ་ེ་་་ད། །
yangdak ta té yigé mé
Reality, its peak, and selflessness;42

ོང་ད་་བ་་མག་ེ། །
tongnyi mawé khyuchok té
Supreme in propagating emptiness;

ཟབ་ང་་་་ོགས་པ། །
zab ching gyaché dra drokpa
Unspoken; teaching both the deep and vast; (77)

ས་ི་ང་ེ་་ན་ན། །
chö kyi dung té dra chenden
The Dharma conch, emitting piercing sound,

ས་ི་གཱི་་བོ་ །
chö kyi gandhi drawo ché
The Dharma gong, with lasting resonance,

་གནས་་ངན་འདས་པ་པོ། །
mi né nya ngen depa po
Arriving at unbounded liberation,43

ོགས་བ་ས་ི་་བོ་། ། 39
ོགས་བ་ས་ི་་བོ་། །
chok chü chö kyi ngawo ché
He is the Dharma drum in all directions; (78)

གགས་ད་གགས་བཟང་དམ་པ་ེ། །
zukmé zuk zang dampa té
Without a form, with handsome form, supreme,

་ཚོགས་གགས་ཅན་ད་ལས་ེས། །
natsok zukchen yi lé kyé
Replete with forms diverse, comprised of mind,

གགས་མས་ཐམས་ཅད་ང་བ་དཔལ། །
zuk nam tamché nangwé pal
With splendour shining through his every form,

གགས་བན་མ་ས་འཆང་བ་པོ། །
zuknyen malü changwa po
With all reflections under his control, (79)

གས་པ་ད་ང་་བར་གས། །
tsukpamé ching chewar drak
Invincible, renowned as lord supreme,

ཁམས་གམ་དབང་ག་ན་པོ་ེ། །
kham sum wangchuk chenpo té
The lord supreme who rules the threefold world,

འཕགས་ལམ་ན་་མཐོ་ལ་གནས། །
paklam shintu to la né
Abiding on the nobles’ lofty path,

དར་བ་ན་པོ་ས་ི་ཏོག །
darwa chenpo chö kyi tok
Great source of flourishing, the Dharma’s crown, (80)

འག་ེན་གམ་ན་གཞོན་ས་གག །
jikten sum nazhön lü chik
With youthful form unique unto all worlds,

གནས་བན་ན་པོ་ེ་ད་བདག ། 40
གནས་བན་ན་པོ་ེ་ད་བདག །
neten genpo kyegü dak
The elder, senior, father of all beings,

མ་་་གས་མཚན་འཆང་བ། །
sumchu tsa nyi tsen changwa
Adorned with thirty-two auspicious marks,

ག་་འག་ེན་གམ་ན་མས། །
duk gu jikten sum na dzé
Most beautiful, most handsome in all worlds, (81)

འག་ེན་ས་གས་ོབ་དཔོན་། །
jikten shé lek lobpön té
The teacher teaching mundane good and knowledge,

འག་ེན་ོབ་དཔོན་འགས་པ་ད། །
jikten lobpön jikpamé
The teacher to all beings, most confident,

མན་ོབ་འག་ེན་ད་གགས་པ། །
gön kyob jikten yi chukpa
The world’s most trusted guide, protector, saviour,

བས་དང་ོབ་པ་་ན་ད། །
kyab dang kyobpa lanamé
The refuge unsurpassed, the guardian, (82)

ནམ་མཁ་མཐའ་ལ་ལོངས་ོད་པ། །
namkhé ta la longchö pa
With rich enjoyments filling all of space,

ཐམས་ཅད་མེན་པ་་ས་མཚོ། །
tamché khyenpé yeshe tso
The knowledge-ocean of omniscient beings,

མ་ག་ོ་ང་བས་འེད་པ། །
marik gongé bub jepa
While smashing through the shell of ignorance,

ིད་པ་་བ་འམས་པ་པོ། ། 41
ིད་པ་་བ་འམས་པ་པོ། །
sipé drawa jompa po
And breaking through the cage of cyclic life, (83)

ན་མོངས་མ་ས་་ེད་པ། །
nyönmong malü zhijé pa
The thorough queller of intense affliction,

འར་བ་་མཚོ་ཕ་རོལ་ིན། །
khorwé gyatsö parol chin
Arriving at saṃsāra’s opposite shore,

་ས་དབང་བར་ད་པན་ཅན། །
yeshe wangkur chöpen chen
His crown the crown of wisdom consecration,

ོགས་པ་སངས་ས་ན་་ཐོགས། །
dzokpé sangye gyen du tok
His ornaments comprising perfect buddhas, (84)

ག་བལ་གམ་ི་ག་བལ་། །
dukngal sum gyi dukngal zhi
The soother of the pain of threefold pain,

གམ་ལ་མཐའ་ཡས་ོལ་གམ་ཐོབ། །
sum sel tayé drol sum tob
The ender of the trio,44 ending free,
Arriving at the threefold liberation,

ིབ་པ་ཐམས་ཅད་ས་པར་ོལ། །
dribpa tamché ngepar drol
Completely free of every obscuration,

མཁའ་ར་མཉམ་པ་ད་ལ་གནས། །
kha tar nyampa nyi la né
Having achieved equality sky-like, (85)

ན་མོངས་ི་མ་ན་ལས་འདས། ། 42
ན་མོངས་ི་མ་ན་ལས་འདས། །
nyönmong drima kün lé dé
Beyond the stains of every last affliction,

ས་གམ་ས་ད་ོགས་པ་པོ། །
dü sum dümé tokpa po
Aware of timelessness in all three times,

མས་ཅན་ན་ི་གཙོ་བོ་། །
semchen kün gyi tsowo ché
Most eminent amongst all sentient beings,

ཡོན་ཏན་ཐོད་ཅན་མས་ི་ཐོད། །
yönten töchen nam kyi tö
The crown amongst those crowned with noble virtues, (86)

ས་ན་ལས་་མ་ོལ་བ། །
lü kün lé ni namdrol ba
Completely free from every kind of substrate,45

ནམ་མཁ་ལམ་ལ་རབ་གནས་པ། །
namkhé lam la rabné pa
Established firmly on the path of space,

ད་བན་ནོར་་ན་པོ་འཆང་། །
yizhin norbu chenpo chang
A splendid wish-fulfilling jewel in hand,

བ་བདག་ན་ན་ན་ི་བདག །
khyabdak rinchen kün gyi dak
The best of all that’s precious, omnipresent, (87)

དཔག་བསམ་ང་ན་ས་པ་ེ། །
paksam shing chen gyepa té
Great wish-fulfilling tree, most plentiful,

མ་པ་བཟང་པོ་་བ་མག །
bumpa zangpo chewé chok
The greatest of all great auspicious vases,

ེད་པ་མས་ཅན་ན་དོན་ེད། ། 43
ེད་པ་མས་ཅན་ན་དོན་ེད། །
jepa semchen kün dönjé
Fulfilling the aims of living beings, a doer,

ཕན་འདོགས་མས་ཅན་མས་གན་པ། །
pendok semchen nyé shinpa
An ally, most beloved to all creatures, (88)

བཟང་ངན་ས་ང་ས་ས་པ། །
zang ngen shé shing dü shepa
Aware of good and bad, aware of times,

བ་བདག་དམ་ས་དམ་ག་ན། །
khyabdak dam shé damtsik den
The omnipresent knower of the pledges,

ས་ས་མས་ཅན་དབང་དོན་ས། །
dü shé semchen wangdön shé
Upholding pledges, conscious of occasions,
Awake to varied aptitudes in beings,

མ་ོལ་གམ་ལ་མཁས་པ་པོ། །
namdrol sum la khepa po
With expertise in threefold liberation,46 (89)

ཡོན་ཏན་ན་ང་ཡོན་ཏན་ས། །
yönten den zhing yönten shé
With virtues, knowing virtues, knowing Dharma,

ས་ས་བ་ས་བ་ས་འང་། །
chöshé tashi tashi jung
Auspicious, source of all auspiciousness,

བ་ས་ན་ི་བ་ས་པ། །
tashi kün gyi trashipa
Of all auspicious things the most auspicious,

གས་པ་བ་ས་ན་གས་ད །
drakpa tashi nyendrak gé
Great splendour, glory, good, most prosperous, (90)

44
དགས་འིན་ན་པོ་དགའ་ོན་། །
ukjin chenpo gatön ché
Great reassurance, foremost celebration,

དགའ་ན་རོལ་མོ་ན་པོ་ེ། །
ga chen rolmo chenpo té
Great joyousness, the highest form of pleasure,

བར་ི་མ་ོ་ན་མ་ཚོགས། །
kurti rimdro pün sum tsok
Abundance, reverence, action venerable,

མག་་དགའ་བ་གས་བདག་དཔལ། །
chok tu gawa drak dak pal
Great happiness, the noble lord of splendour, (91)

མག་ན་མག་ིན་གཙོ་བོ་ེ། །
chokden chok jin tsowo té
The greatest granter of all wishes, wished for,

བས་ི་དམ་པ་བས་་འོས། །
kyab kyi dampa kyab su ö
The highest source of refuge, refuge granting,

འགས་ན་ད་ེ་རབ་ི་མག །
jik chen dra té rab kyi chok
The fearsome enemy of potent danger,

འགས་པ་མ་ས་ལ་བ་པོ ། །
jikpa malü selwa po
Alleviating danger in all forms, (92)

གག་ད་ད་་ང་ལོ་ཅན། །
tsukpü pü bu changlo chen
With tufts of hair, with plumes of luscious hair,

རལ་པ་་ད་པན་ཐོགས། །
ralpa munydza chöpen tok
With matted hair, with matted locks, cord-tied,47

གདོང་་གག་ད་་དང་ན། ། 45
གདོང་་གག་ད་་དང་ན། །
dong nga tsukpü nga dangden
Five faced, with five hair tufts, his head well-crowned,

ར་ད་་པ་་ཏོག་ཐོད། །
zurpü ngapa metok tö
His head adorned with garlands of five strands, (93)

མ་མ་བལ་གས་ན་པོ་འཆང་། །
go dum tulzhuk chenpo chang
Upholding great observances, head shaven,

ཚངས་པར་ོད་པ་བལ་གས་མག །
tsangpar chöpa tulzhuk chok
The foremost of observances, chaste student,

དཀའ་བ་མཐར་ིན་དཀའ་བ་། །
katub tarchin katub ché
With great austerities perfected fully,48

གཙང་གནས་དམ་པ་་ཏ་མ། །
tsang né dampa gau ta ma
He is the greatest bather, Gautama; (94)

མ་་ཚངས་པ་ཚངས་པ་ས། །
dramzé tsangpa tsangpa shé
A brahmin, Brahmā, knower of brahman, 49

་ངན་འདས་པ་ཚངས་པ་ཐོབ། །
nya ngen depa tsangpa tob
Arrived in full at brahman nirvāṇa,

ོལ་བ་ཐར་པ་མ་ོལ་ས། །
drolwa tarpa namdrol lü
Awakening, its branches,50 liberation,

མ་ོལ་་བ་་བ་ད། །
namdrol zhiwa zhiwa nyi
Release, complete tranquillity, quiescence,51 (95)

46
་ངན་འདས་ང་་ངན་འདས། །
nya ngen dé zhing nya ngen dé
Nirvāṇa, peacefulness, tranquillity,

གས་པར་་ངན་འདས་དང་། །
lekpar nya ngen dé dang nyé
Approaching graceful entry to nirvāṇa,

བ་ག་ལ་བ་མཐར་འར་པ། །
deduk selwa tar gyurpa
The culmination, ending pain and pleasure,

ཆགས་ལ་ས་ལས་འདས་པ་པོ། །
chakdral lü lé depa po
The state devoid of passion, free from substrates, (96)

བ་པ་ད་པ་ད་ད་པ། །
tubpa mepa pemepa
Beyond defeat, unmanifest, unmatched,

་མན་་ང་གསལ་ེད་ན། །
mi ngön mi nangsal jé min
Not making manifest, appearance-free,

་འར་ན་འོ་བ་པ་པོ། །
mingyur kündro khyabpa po
Pervasive, timeless, fully omnipresent,

་ང་ཟག་ད་ས་བོན་ལ། །
tra zhing zakmé sabön dral
Minute, beyond defilements, seed-free, (97)

ལ་ད་ལ་ལ་ི་མ་ད། །
dulmé duldral drima mé
Unstained, devoid of passion, passionless, 52

ས་པ་ངས་པ་ོན་ད་པ། །
nyepa pangpa kyön mepa
Controlling humours, free from every illness,

ན་་སད་པ་སད་པ་བདག ། 47
ན་་སད་པ་སད་པ་བདག །
shintu sepa sepé dak
By nature most awakened, fully awake,

ན་ས་ན་ག་དམ་པ་པོ། །
kün shé kün rik dampa po
Omniscient, knowing everything, supreme, (98)

མ་པར་ས་པ་ས་ད་འདས། །
nampar shepé chönyi dé
Beyond reality as consciousness,

་ས་གས་ད་ལ་འཆང་བ། །
yeshe nyimé tsul changwa
Pristine awareness, bearing non-dual form,

མ་པར་ོག་ད་ན་ིས་བ། །
nampar tokmé lhün gyi drub
Beyond conceptualisation, effort-free,

ས་གམ་སངས་ས་ལས་ེད་པ། །
dü sum sangye lejepa
Acting as buddhas do in every age, (99)

སངས་ས་ཐོག་མ་ཐ་མ་ད། །
sangye tokma tama mé
The Buddha, endless and beginningless,

དང་པོ་སངས་ས་ད་ད་པ། །
dangpö sangye gyü mepa
The Buddha at the start, devoid of sequence,

་ས་ག་གག་ི་མ་ད། །
yeshe mik chik drima mé
With wisdom as his only eye, unstained,

་ས་ས་ཅན་་བན་གགས། །
yeshe lüchen dezhin shek
Tathāgata, with wisdom as his body, (100)

ག་་དབང་ག་་བ་། ། 48
ག་་དབང་ག་་བ་། །
tsik gi wangchuk mawa ché
The sovereign of all language, great debater,

་བ་ེས་མག་་བ་ལ། །
mawé kyechok mawé gyal
The king of discourse, best of orators,

་བ་དམ་པ་མག་་གནས། །
mawé dampa chok gi né
The best and greatest of communicators,

་བ་ང་་གས་པ་ད། །
mawé sengé tsukpamé
The unassailable, the lion of speech, (101)

ན་་་བ་མག་་དགའ། །
küntu tawa chok tu ga
With universal vision, true delight,

ག་བིད་ེང་བ་་ན་ག །
ziji trengwa ta na duk
With fire garlands, handsome to behold,

འོད་བཟངས་འབར་བ་དཔལ་ི་། །
ö zang barwa pal kyi bé'u
The endless knot,53 most radiant, great lustre,

ལག་ན་འོད་འབར་ང་བ་པོ། །
lak na öbar nangwa po
With shining rays in hand providing light, (102)

ན་པ་་མག་གཙོ་བོ་ེ། །
menpa chemchok tsowo té
The best and foremost of all great physicians,

ག་་འིན་པ་་ན་ད། །
zukngu jinpa lanamé
Unequalled in removing thorns of pain,

ན་མས་མ་ས་ོན་པ་ང་། ། 49
ན་མས་མ་ས་ོན་པ་ང་། །
men nam malü jönpé shing
A tree providing medicine for all,

ནད་དོ་ག་་ད་་བ། །
né do chok gi dra chewa
A foe opposing every malady, (103)

ག་་འག་ེན་གམ་ི་མག །
duk gu jikten sum gyi chok
The lovely crowning jewel of all three worlds,

དཔལ་ན་་ར་དིལ་འར་ཅན། །
palden gyukar kyilkhor chen
A cluster of the stars, most glorious,

ོགས་བ་ནམ་མཁ་མཐར་ག་པ། །
chok chu namkhé tartukpa
The end of space in all its ten directions,

ས་ི་ལ་མཚན་གས་པར་འགས། །
chö kyi gyaltsen lekpar dzuk
The hoisting high of Dharma’s victory flag, (104)

འོ་བ་གགས་གག་ཡངས་པ་ེ། །
drowé duk chik yangpa té
Sharing one large umbrella with the world,

མས་དང་ིང་ེ་དིལ་འར་ཅན། །
jam dang nyingjé kyilkhor chen
With love and kindness as his maṇḍala,

དཔལ་ན་པ་གར་ི་བདག །
palden pema gar gyi dak
The celebrated lotus lord of dance,54

བ་བདག་ན་པོ་ན་ན་གགས། །
khyabdak chenpo rinchen duk
Pervasive with his precious parasol, (105)

སངས་ས་ན་ི་ག་བིད་། ། 50
སངས་ས་ན་ི་ག་བིད་། །
sangye kün gyi ziji ché
The blazing energy of all the buddhas,

སངས་ས་ན་ི་་འཆང་བ། །
sangye kün gyi ku changwa
With bodies fully shared by all the buddhas,

སངས་ས་ན་ི་ལ་འོར་། །
sangye kün gyi naljor ché
The highest union formed with all the buddhas,

སངས་ས་ན་ི་བན་པ་གག །
sangye kün gyi tenpa chik
The single teaching taught by all the buddhas, (106)

ོ་ེ་ན་ན་དབང་བར་དཔལ། །
dorjé rinchen wangkur pal
Most glorious with Vajra-ratna’s blessing,

ན་ན་ན་བདག་དབང་ག་ེ། །
rinchen kün dak wangchuk té
The highest sovereign lord of Sarva-ratna,

འག་ེན་དབང་ག་ན་ི་བདག །
jikten wangchuk kün gyi dak
The king supreme of Sarva-lokeśvara,

ོ་ེ་འན་པ་ན་ི་ེ། །
dorjé dzinpa kün gyi jé
The lord on high of Sarva-vajradhara, (107)

སངས་ས་ན་ི་གས་་བ། །
sangye kün gyi tuk chewa
The quintessential mind of Sarva-buddha, 55

སངས་ས་ན་ི་གས་ལ་གནས། །
sangye kün gyi tuk la né
Residing in the mind of every buddha,

སངས་ས་ན་ི་་་བ། ། 51
སངས་ས་ན་ི་་་བ། །
sangye kün gyi ku chewa
The greatest body borne by every buddha,

སངས་ས་ན་ི་གང་ཡང་ན། །
sangye kün gyi sung yang yin
The lovely speech enriching every buddha, (108)

ོ་ེ་་མ་ང་བ་། །
dorjé nyima nangwa ché
The scorching brightness from the vajra sun,

ོ་ེ་་བ་ི་ད་འོད། །
dorjé dawa drimé ö
With stainless lustre from the vajra moon,

ཆགས་ལ་ལ་སོགས་ཆགས་པ་། །
chakdral lasok chakpa ché
Great passion of the passionless and others,

ཁ་དོག་་ཚོགས་འབར་བ་འོད། །
khadok natsok barwé ö
With multi-coloured rays that brightly blaze, (109)

ོ་ེ་ིལ་ང་ོགས་སངས་ས། །
dorjé kyiltrung dzoksang gyé
The perfect buddhas’ perfect vajra posture,

སངས་ས་འོ་བ་ས་འན་པ། །
sangye drowé chö dzinpa
Retaining for all beings the buddhas’ Dharma,

དཔལ་ན་པ་སངས་ས་ེས། །
palden pema sangye kyé
The lotus buddhas’56 celebrated son,

ན་མེན་་ས་མཛོད་འན་པ། །
künkhyen yeshe dzö dzinpa
The knowledge treasurer for the omniscient, (110)

ལ་པོ་་འལ་་ཚོགས་འཆང་། ། 52
ལ་པོ་་འལ་་ཚོགས་འཆང་། །
gyalpo gyutrul natsok chang
The sovereign king, controlling all illusions,

་བ་སངས་ས་གས་གས་ལ། །
chewa sangye rik ngak gyal
The foremost master of the buddhas’ spells,

ོ་ེ་ོན་པོ་རལ་ི་། །
dorjé nönpo raldri ché
Called Vajra-tikṣṇa, sword supremely mighty,

་་མག་ེ་མ་པར་དག །
yigé chok té nampar dak
Completely pure, the highest syllable, (111)

ག་པ་ན་པོ་ག་བལ་གད། །
tekpa chenpo dukngal chö
Atop pain’s remedy—the Mahāyāna—

མཚོན་ཆ་ན་པོ་ོ་ེ་ས། །
tsöncha chenpo dorjé chö
With vajra-Dharma as his mighty weapon,

ོ་ེ་ཟབ་མོ་་ན་ཀ །
dorjé zabmo jina jik
With vajra depth, renowned as Jina-jik,

ོ་ེ་ོ་ོས་དོན་བན་ག །
dorjé lodrö dön zhin rik
With vajra thought, aware of how things are, (112)

ཕ་རོལ་ིན་པ་ན་ོགས་པ། །
parol chinpa kün dzokpa
Perfecting all perfections perfectly,

ས་མས་ན་ི་ན་དང་ན། །
sa nam kün gyi gyen dangden
Adorned by all the grounds of bodhisattvas,

མ་པར་དག་པ་བདག་ད་ས། ། 53
མ་པར་དག་པ་བདག་ད་ས། །
nampar dakpa dakmé chö
The selflessness of pure phenomena,

ཡང་དག་་ས་་འོད་བཟང་། །
yangdak yeshe da ö zang
With lustre that is moonlight unto knowledge, (133)

བོན་ན་་འལ་་བ་ེ། །
tsön chen gyutrul drawa té
With great endeavours as illusory nets,

ད་ན་ི་་བདག་པོ་མག །
gyü kün gyi ni dakpo chok
The foremost master ruling every tantra,

ོ་ེ་གདན་་མ་ས་ན། །
dorjé den ni malü den
Endowed in full with every vajra posture,

་ས་་མས་མ་ས་འཆང་། །
yeshe ku nam malü chang
Completely furnished with all wisdom bodies, (114)

ན་་བཟང་པོ་ོ་ོས་བཟང་། །
kuntuzangpo lodrö zang
Completely good, with intellect supreme,

ས་་ིང་པོ་འོ་བ་འན། །
sa yi nyingpo drowa dzin
The embryo of earth,57 sustaining beings,

སངས་ས་ན་ི་ིང་པོ་། །
sangye kün gyi nyingpo ché
Great embryo from which all buddhas form,

ལ་པ་འར་ལོ་་ཚོགས་འཆང་། །
trulpé khorlo natsok chang
With emanation circles most diverse, (115)

དས་པོ་ན་ི་རང་བན་མག ། 54
དས་པོ་ན་ི་རང་བན་མག །
ngöpo kün gyi rangzhin chok
The highest nature of all entities,

དས་པོ་ན་ི་རང་བན་འན། །
ngöpo kün gyi rangzhin dzin
Supportive of the nature of all things,

ེ་ད་ས་་་ཚོགས་དོན། །
kyemé chö té natsok dön
With goals for all, with dharmas unarisen,

ས་ན་་བོ་ད་འཆང་བ། །
chö kün ngowo nyi changwa
Supportive of the nature of all dharmas, (116)

ས་རབ་ན་པོ་ད་ག་ལ། །
sherab chenpo kechik la
With full awareness of phenomena

ས་ན་ང་་ད་པ་འཆང་། །
chö kün khong du chüpa chang
In but an instant as the wisest sage,

ས་ན་མན་པར་ོགས་པ་ེ། །
chö kün ngönpar tokpa té
With vivid realisation of all dharmas,

བ་པ་ོ་མག་འང་པོ་ལ། །
tubpa lo chok jungpo sel
He is a sage, the greatest intellect,
The vanquisher of hosts of evil spirits; (117)

་གཡོ་རབ་་དང་བ་བདག །
mi yo rabtu dangwé dak
Unwavering, completely pure in nature,

ོགས་པ་སངས་ས་ང་བ་འཆང་། །
dzokpé sangye changchub chang
Grasping the wakefulness of perfect buddhas,

སངས་ས་ན་ི་མན་མ་པ། ། 55
སངས་ས་ན་ི་མན་མ་པ། །
sangye kün gyi ngönsum pa
The direct realization of all buddhas,

་ས་་ེ་འོད་རབ་གསལ། །
yeshe meché ö rabsal
He is the flame of wisdom, luminous; (118)

9. The Wisdom of Equality

འདོད་པ་དོན་བ་དམ་པ་ེ། །
döpé dön drub dampa té
The great fulfiller of desired aims,

ངན་སོང་ཐམས་ཅད་མ་ོང་བ། །
ngensong tamché nam jongwa
The purifier of all evil states,

མན་པོ་མས་ཅན་ན་ི་མག །
gönpo semchen kün gyi chok
The greatest of all living beings, protector,

མས་ཅན་ཐམས་ཅད་རབ་ོལ་ེད། །
semchen tamché rab drol jé
The earnest liberator of all creatures, (119)

ན་མོངས་གལ་་གག་དཔའ་བ། །
nyönmong yul du chik pawa
Unrivalled knight in battle with afflictions,

་ས་ད་་ེགས་པ་འམས། །
mi shé dra yi drekpa jom
Humiliating ignorance—his foe,

ོ་ན་ེག་འཆང་དཔལ་དང་ན། །
loden gek chang pal dangden
The celebrated mind58 of amorousness,

བན་པོ་་ག་གགས་འཆང་བ། །
tenpo mi duk zuk changwa
Endowed with forms heroic and repulsive, (120)

56
ལག་པ་བ་པོ་ན་བོད་ང་། །
lakpa gyapo kün kyö ching
The dancer moving to and fro his hundreds

མས་པ་བས་ིས་གར་ེད་པ། །
gompé tab kyi gar jepa
Of lengthy arms while setting down his stride,

དཔལ་ན་ལག་པ་བས་གང་ལ། །
palden lakpa gyé gangla
The dancer spreading through the whole of space

ནམ་མཁའ་བ་པར་གར་ེད་པ། །
namkha khyabpar gar jepa
And filling it with Śrīmat’s hundred arms, 59 (121)

ས་་དིལ་འར་ག་་ོན། །
sa yi kyilkhor zhi yi khyön
Stood tall atop the surface of the earth,

ང་པ་ཡ་གག་མལ་ིས་གནོན། །
kangpa ya chik til gyi nön
The sole of just one foot pervading all;

ང་མབ་ན་མོ་ོན་ིས་ང་། །
kang teb senmö khyön gyi kyang
Stood tall atop the summit of the world, 60

ཚངས་པ་ལ་ས་ེ་ནས་གནོན། །
tsangpé yul sa tsé né nön
The nail of his big toe suppressing all; (122)

དོན་གག་གས་ད་ས་ི་དོན། །
dön chik nyimé chö kyi dön
Whose aim is one; whose aim is non-dual Dharma;

དམ་པ་དོན་་འག་པ་ད། །
dampé dön dé jikpamé
Whose aim is ultimate; beyond destruction;

མ་ག་་ཚོགས་གགས་དོན་ཅན། ། 57
མ་ག་་ཚོགས་གགས་དོན་ཅན། །
namrik natsok zuk dönchen
Whose mind consists in groups of consciousness

མ་ས་ཚོགས་པ་ད་དང་ན། །
namshé tsokpa gyü dangden
With varied objects, forms, and cognisance; (123)

དས་དོན་མ་ས་མས་ལ་དགའ། །
ngö dön malü nam la ga
Amused with every object of existence,

ོང་པ་ད་དགའ་འདོད་ཆགས་ོ། །
tongpanyi ga döchak lo
A mind of passion, loving emptiness,

ིད་པ་འདོད་ཆགས་སོགས་ངས་པ། །
sipé döchak sok pangpa
Transcending worldly passion and the like,

ིད་གམ་དགའ་བ་ན་པོ་པ། །
si sum gawa chenpo pa
With great enjoyment for the threefold world, (124)

ིན་དཀར་དག་པ་བན་་དཀར། །
trin kar dakpa zhindu kar
With fair complexion white like pristine clouds,

འོད་བཟངས་ོན་ཀ་་བ་འོད། །
ö zang tönké dawé ö
With radiance like beams from autumn moons,

་མ་འཆར་ཀ་དིལ་ར་མས། །
nyima charké kyil tar dzé
With lustre rivalling the morning sun’s,

ན་མོ་འོད་་ཤས་ར་དམར། །
senmö ö ni shecher mar
With nails emitting light of crimson red,61 (125)

ད་པན་བཟང་པོ་མཐོན་ཀ་ེ། ། 58
ད་པན་བཟང་པོ་མཐོན་ཀ་ེ། །
chöpen zangpo tön ké tsé
Whose handsome crown has sterling sapphires,

་མག་མཐོན་ཀ་ན་པོ་འཆང་། །
tra chok tön ka chenpo chang
Whose hair has tips of sapphire deep blue,

ནོར་་ན་པོ་འོད་ཆགས་དཔལ། །
norbu chenpo ö chak pal
With glory from the light of his great jewel,

སངས་ས་ལ་པ་ན་དང་ན། །
sangye trulpé gyen dangden
Adorned with emanations of the buddhas, (126)

འག་ེན་ཁམས་བ་ན་བོད་པ། །
jikten kham gya kün kyöpa
The shaker of a hundred worldly realms,

་འལ་ང་པ་ོབས་ན་ན། །
dzutrul kangpé tobchen den
His strength the four miraculous powers,62

་ད་ན་པ་ན་པོ་འཆང་། །
denyi drenpa chenpo chang
Reality, with mindfulness supreme,

ན་པ་བ་པོ་ང་འན་ལ། །
drenpa zhipo tingdzin gyal
Samādhi king of fourfold mindfulness,63 (127)

ང་བ་ཡན་ལག་་ཏོག་ོས། །
changchub yenlak metok pö
Infused with scents from bloom on bodhi’s branches,

་བན་གགས་པ་ཡོན་ཏན་མཚོ། །
dezhin shekpé yönten tso
An ocean of tathāgata virtues,

ལམ་ི་ཡན་ལག་བད་ལ་ག ། 59
ལམ་ི་ཡན་ལག་བད་ལ་ག །
lam gyi yenlak gyé tsul rik
With knowledge of the eightfold path’s true way,

ཡང་དག་སངས་ས་ལམ་ག་པ། །
yangdak sangye lam rigpa
With knowledge of the path of perfect buddhas, (128)

མས་ཅན་ན་ལ་ཤས་ར་ཆགས། །
semchen kün la shecher chak
The great attachment of all living beings,

ནམ་མཁའ་་ར་ཆགས་པ་ད། །
namkha tabur chakpamé
Attachment-free, comparable to space,

མས་ཅན་ན་ི་ད་ལ་འག །
semchen kün gyi yi la juk
When springing up in every creature’s mind,

མས་ཅན་ན་ི་ད་ར་མོགས། །
semchen kün gyi yi tar gyok
He is, for every being, as swift as mind; (129)

མས་ཅན་ན་ི་དབང་དོན་ས། །
semchen kün gyi wangdön shé
Aware of all the aptitudes of beings,

མས་ཅན་ན་ི་ད་འོག་པ། །
semchen kün gyi yitrok pa
While captivating every creature’s mind,

ང་པོ་་དོན་་ད་ས། །
pungpo nga dön denyi shé
With insight into aggregated natures,64

མ་དག་ང་པོ་་འཆང་བ། །
namdak pungpo nga changwa
Himself with fully pure five aggregates, (130)

ས་འང་ན་ི་མཐའ་ལ་གནས། ། 60
ས་འང་ན་ི་མཐའ་ལ་གནས། །
ngejung kün gyi ta la né
Atop the peak of every going forth,

ས་པར་འང་བ་ན་ལ་མཁས། །
ngepar jungwa kün la khé
Most skilled in going forth in every way,

ས་འང་ན་ི་ལམ་ལ་གནས། །
ngejung kün gyi lam la né
Established on all paths of going forth,

ས་པར་འང་བ་ན་ོན་པ། །
ngepar jungwa kün tönpa
The teacher of all forms of going forth, (131)

ཡན་ལག་བ་གས་ིད་་བཏོན། །
yenlak chunyi sitsa tön
Uprooting all becoming with twelve links,

དག་པ་མ་པ་བ་གས་འཆང་། །
dakpa nampa chunyi chang
Endowed with purity in all twelve forms,65

བན་བ་ལ་ི་མ་པ་ཅན། །
den zhi tsul gyi nampachen
His form the way of fourfold noble truth,

ས་པ་བད་པོ་ོགས་པ་འཆང་། །
shepa gyepo tokpa chang
With realization of the eightfold knowledge,66 (132)

བན་དོན་མ་པ་བ་གས་ན། །
dendön nampa chunyi den
With meaning of the truths in twelvefold form,67

་ད་མ་པ་བ་ག་ག །
denyi nampa chudruk rik
Aware of suchness in its sixteen forms,68

མ་པ་་ས་ང་བ་པ། ། 61
མ་པ་་ས་ང་བ་པ། །
nampa nyishü changchub pa
With true awakening in twenty forms,69

མ་པར་སངས་ས་ན་ག་མག །
nampar sangye kün rik chok
Awakened fully, knowing all, supreme, (133)

སངས་ས་ན་ི་ལ་པ་། །
sangye kün gyi trulpé ku
Dispatching countless sets of some ten million

ེ་བ་དཔག་ད་འེད་པ་པོ། །
jewa pakmé gyepa po
Embodiments of emanating buddhas,

ད་ག་ཐམས་ཅད་མན་པར་ོགས། །
kechik tamché ngönpar tok
The final realisation of all moments,

མས་ི་ད་ག་དོན་ན་ག །
sem kyi kechik dön kün rik
Who knows each moment’s object for all minds, (134)

ག་པ་་ཚོགས་ཐབས་ལ་ིས། །
tekpa natsok tab tsul gyi
And manifesting for the sake of beings

འོ་བ་དོན་ལ་ོགས་པ་པོ། །
drowé dön la tokpa po
With means derived from varied vehicles,

ག་པ་གམ་ི་ས་འང་ལ། །
tekpa sum gyi ngejung la
Gone forth by way of all three vehicles,

ག་པ་གག་་འས་ར་གནས། །
tekpa chik gi drebur né
Remaining in the single vehicle’s fruit, (135)

ན་མོངས་ཁམས་མས་དག་པ་བདག ། 62
ན་མོངས་ཁམས་མས་དག་པ་བདག །
nyönmong kham nam dakpé dak
With purified afflictive spheres 70 at heart,

ལས་ི་ཁམས་མས་ཟད་ེད་པ། །
lé kyi kham nam zé jepa
Annihilating every karmic sphere,

་བོ་་མཚོ་ན་ལས་བལ། །
chuwo gyatso kün lé gal
Arrived atop dry land from flooding oceans,71

ོར་བ་དན་པ་ལས་ང་བ། །
jorwé gönpa lé jungwa
Emerged from yoga’s perilous dark grove, 72 (136)

ན་མོངས་་བ་ན་ན་མོངས། །
nyönmong nyewa künnyön mong
Released from general, minor, and complete

བག་ཆགས་བཅས་པ་གཏན་ངས་པ། །
bakchak chepa ten pangpa
Afflictions and their latent tendencies;

ིང་ེ་ན་པོ་ས་རབ་ཐབས། །
nyingjé chenpo sherab tab
With insight, means, and foremost empathy;

དོན་ཡོད་འོ་བ་དོན་ེད་པ། །
dön yö drowé dönjé pa
Achieving fruitful aims for living beings; (137)

འ་ས་ན་ི་དོན་ངས་ང་། །
dushé kün gyi dön pang shing
Abiding object-free through all perceptions, 73

མ་ས་དོན་་འགག་པར་ེད། །
namshé dön ni gakpar jé
With consciousness as object, with cessation,

མས་ཅན་ན་ད་ལ་དང་ན། ། 63
མས་ཅན་ན་ད་ལ་དང་ན། །
semchen kün yi yul dangden
With every being the object of his mind,

སངས་ས་ན་ི་གས་ག་པ། །
sangye kün gyi tuk rigpa
With knowledge that’s the mind of all the buddhas, (138)

མས་ཅན་ན་ི་ད་ལ་གནས། །
semchen kün gyi yi la né
Residing in the mind of every being;

་དག་མས་དང་མན་པར་འག །
dedak sem dang tünpar juk
Having become their minds’ equality;

མས་ཅན་ན་ད་མ་པར་ེད། །
semchen kün yitsim par jé
And satisfying the mind of every being;

མས་ཅན་ན་ི་ད་དགའ་བ། །
semchen kün gyi yiga ba
He is, for every being, great inner joy; (139)

བ་པ་མཐར་ིན་འལ་པ་ད། །
drubpa tarchin trulpamé
Confusion-free regarding points of doctrine,74

ནོར་བ་ཐམས་ཅད་མ་པར་ངས། །
norwa tamché nampar pang
Completely free from error in all its forms,

དོན་གམ་་ཚོམ་ད་པ་ོ། །
dön sum tetsom mepé lo
His thinking free from doubt, his object threefold,

ན་དོན་ཡོན་ཏན་གམ་ི་བདག །
kün dön yönten sum gyi dak
His object all, three properties by nature,75 (140)

ང་པོ་་དོན་ས་གམ་། ། 64
ང་པོ་་དོན་ས་གམ་། །
pungpo nga döndü sum du
Throughout three times, the content of five skandhas,

ད་ག་ཐམས་ཅད་ེ་ག་ེད། །
kechik tamché jedrak jé
Discerning clearly each and every moment,

ད་ག་གག་ས་ོགས་སངས་ས། །
kechik chik gi dzoksang gyé
Awakening in but a single moment,

སངས་ས་ན་ི་རང་བན་འཆང་། །
sangye kün gyi rangzhin chang
His basic nature equal to all buddhas, (141)

ས་ད་ས་་ས་ི་མག །
lümé lü té lü kyi chok
With body bodiless, the best of bodies,

ས་ི་མཐའ་་ོགས་པ་པོ། །
lü kyi ta ni tokpa po
With realization of the peak of bodies,

གགས་མས་་ཚོགས་ན་་ོན། །
zuk nam natsok küntu tön
Displaying his form in every possible way,

ནོར་་ན་པོ་ན་ན་ཏོག །
norbu chenpo rinchen tok
He is the greatest stone, the precious gem; (142)

10. The Wisdom of Performing Actions

སངས་ས་ན་ིས་ོགས་་བ། །
sangye kün gyi tok jawa
What all the perfect buddhas are to know,

སངས་ས་ང་བ་་ན་ད། །
sangye changchub lanamé
The buddhas’ unsurpassed awakening,

གསང་གས་ལས་ང་་་ད། ། 65
གསང་གས་ལས་ང་་་ད། །
sang ngak lé jung yigé mé
Devoid of syllables, yet born of mantra,

གསང་གས་ན་པོ་གས་གམ་པ། །
sang ngak chenpo rik sumpa
Arising from Great Mantra’s threefold family,76 (143)

གསང་གས་དོན་ན་ེད་པ་པོ། །
sang ngak dön kün kyepa po
The father to the meaning of all mantras,

ག་་ན་པོ་་་ད། །
tiklé chenpo yigé mé
The greatest bindu, void of syllables,

ོང་པ་ན་པོ་་་། །
tongpa chenpo yigé nga
With five great syllables,77 great empty one,

ག་་ོང་པ་་་བ། །
tiklé tongpa yigé gya
A hundred syllabled,78 devoid of bindu, (144)

མ་པ་ན་ན་མ་པ་ད། །
nampa künden nampamé
Endowed with every form, yet free from form,

བ་ག་ེད་ེད་ག་་ཅན། །
chudruk ché ché tiklé chen
Supporting half of half of sixteen bindus,79

ཡན་ལག་ད་པ་ིས་ལས་འདས། །
yenlak mepé tsi lé dé
Transcending every grouping, void of members,

བསམ་གཏན་བ་པ་ེ་མོ་ཅན། །
samten zhipé tsemochen
Sustaining dhyāna’s fourth and final peak, (145)

66
བསམ་གཏན་ཡན་ལག་ན་ས་ང་། །
samten yenlak kün shé shing
Aware of dhyāna’s each and every aspect,

ང་འན་གས་དང་ད་ག་པ། །
tingdzin rik dang gyü rigpa
With knowledge of samādhis’ types and families,

ང་འན་ས་ཅན་ས་ི་མག །
tingdzin lüchen lü kyi chok
The best of bodies—body of samādhi,

ལོངས་ོད་ོགས་་ན་ི་ལ། །
longchö dzok ku kün gyi gyal
The sovereign king of all enjoyment bodies, (146)

ལ་པ་་ེ་་་མག །
trulpé ku té ku yi chok
The best of bodies—emanation body,

སངས་ས་ལ་པ་ད་འཆང་བ། །
sangye trulpé gyü changwa
The heir to emanations of the buddhas,

ོགས་བར་ལ་པ་་ཚོགས་འེད། །
chok chur trulpa natsok gyé
With varied emanations everywhere,

་བན་འོ་བ་དོན་ེད་པ། །
jizhin drowé dönjé pa
While benefiting all, however needed, (147)

་་དབང་པོ་་་། །
lha yi wangpo lha yi lha
The sovereign of the gods, the god of gods,

་་བདག་པོ་་ན་བདག །
lha yi dakpo lhamin dak
Asura lord, the ruler of immortals,

འ་ད་དབང་པོ་་་། ། 67
འ་ད་དབང་པོ་་་། །
chimé wangpo lha yi la
The king of deities, the gods’ guru,

འམས་ེད་འམས་ེད་དབང་ག་པོ། །
jom jé jom jé wangchuk po
The highest lord of pramathas,80 Pramatha, (148)

ིད་པ་དན་པ་ལས་བལ་བ། །
sipé gönpa lé galwa
Emerged from cyclic life’s imposing forest;

ོན་པ་གག་་འོ་བ་། །
tönpa chikpu drowé la
The single teacher; guru for all beings;

འག་ེན་ོགས་བར་རབ་གས་པ། །
jikten chok chur rabdrak pa
In every well-known world, in all directions,

ས་ི་ིན་བདག་་བ་པོ། །
chö kyi jindak chewa po
The eminent bestower of the Dharma; (149)

མས་པ་་ཆ་ཆས་པ་ེ། །
jampé gocha chepa té
Concealed by armour made of loving-kindness;

ིང་ེ་་་ཡ་ལད་བས། །
nyingjé yi ni ya lé gö
Well shielded by the shield of empathy;

ས་རབ་རལ་ི་མདའ་ག་ཐོགས། །
sherab raldri dazhu tok
With wisdom sword in hand, with bow and arrow;

ན་མོངས་་ས་གལ་་ལ། །
nyönmong mi shé yulngo sel
Concluding war with ignorance and kleśas; (150)

དཔའ་བོ་བད་ད་བད་འལ་བ། ། 68
དཔའ་བོ་བད་ད་བད་འལ་བ། །
pawo dü dra düdul ba
The māras’ enemy and tamer, hero,

བད་བ་འགས་པ་ལ་བར་ེད། །
dü zhi jikpa selwar jé
Eliminating threats from all four māras,

བད་ི་དང་མས་ཕམ་ེད་པ། །
dü kyi pung nam pam jepa
Defeating all the armies of the māras,

ོགས་པ་སངས་ས་འག་ེན་འེན། །
dzokpé sangye jikten dren
A guide for living beings, the perfect buddha, (151)

མད་འོས་བོད་འོས་ག་་གནས། །
chö ö tö ö chak gi né
Deserving homage, worthy of respect,

ག་་མ་ོ་་བ་འོས། །
taktu rimdro jawé ö
Deserving reverence, always honourable,

བར་འོས་ེད་བར་་བ་འོས། །
kur ö jewar jawé ö
Deserving worship, worthy of regard,

ག་ར་འོས་པ་་མ་རབ། །
chak jar öpa lamé rab
The highest guru, ever venerable, (152)

འག་ེན་གམ་པོ་མ་གག་བོད། །
jikten sumpo gom chik drö
Traversing all three worlds in just one stride,

མཁའ་ར་མཐའ་ད་མ་པར་གནོན། །
kha tar tamé nampar nön
His step extending past the bounds of space,

གམ་ག་གཙང་མ་དག་པ་ེ། ། 69
གམ་ག་གཙང་མ་དག་པ་ེ། །
sum rik tsangma dakpa té
With knowledge of the three, well-versed, and pure,81

མན་ས་ག་ན་ེས་ན་ག །
ngönshé drukden jedren druk
With sixfold higher knowledge and recall,82 (153)

ང་བ་མས་དཔའ་མས་དཔའ་། །
changchub sempa sempa ché
The bodhisattva and mahā-sattva,

་འལ་ན་པོ་འག་ེན་འདས། །
dzutrul chenpo jikten dé
With power great, transcending worldly life,

ས་རབ་ཕ་རོལ་ིན་པ་མཐའ། །
sherab parol chinpé ta
Perfected by his excellence of insight,

ས་རབ་ི་་་ད་ཐོབ། །
sherab kyi ni denyi tob
Now unified with insight's highest nature, (154)

བདག་ག་གཞན་ག་ཐམས་ཅད་པ། །
dak rik zhen rik tamché pa
The whole, aware of self, aware of other,

ན་ལ་ཕན་པ་གང་ཟག་མག །
kün la penpé gangzak chok
For, fit for all, he is the best of men;

དར་་ན་ལས་འདས་པ་ེ། །
perja kün lé depa té
Surpassing all to which he is compared,

ས་དང་ས་་བདག་པོ་མག །
shé dang shejé dakpo chok
Supreme most lord of knowing and what’s known, (155)

གཙོ་བོ་ས་ི་ིན་བདག་ེ། ། 70
གཙོ་བོ་ས་ི་ིན་བདག་ེ། །
tsowo chö kyi jindak té
The foremost master of imparting Dharma,

ག་་བ་པོ་དོན་ོན་པ། །
chakgya zhipo dön tönpa
Who shows the meaning of the fourfold seal, 83

འོ་བ་བེན་བར་གནས་ི་མག །
drowé nyenkur né kyi chok
The most revered amongst all living beings

ས་འང་གམ་པོ་བོད་མས་ི། །
ngejung sumpo drö nam kyi
Engaged in going forth on all three paths, (156)

དོན་ི་དམ་པ་མ་དག་དཔལ། །
dön gyi dampa namdak pal
With glory purified by ultimate truth,

འག་ེན་གམ་ན་ལ་བཟང་། །
jikten sum na kalzang ché
Most fortunate within the threefold world,

དཔལ་ན་འོར་པ་ན་ེད་པ། །
palden jorpa kün jepa
The celebrated source of all endowments,

འཇམ་དཔལ་དཔལ་དང་ན་པ་མག །
jampal pal dang denpé chok
Supreme among the glorious, Mañjuśrī. (157)

11. Praise for the Wisdom of the Five Tathāgatas

མག་ིན་ོ་ེ་མག་ོད་འད། །
chok jin dorjé chok khyö dü
Homage to you, boon granter, best of vajras;

ཡང་དག་མཐར་ར་ོད་ལ་འད། །
yangdak tar gyur khyö la dü
O summit of existence, homage to you;

ོང་ད་ལས་ང་ོད་ལ་འད། ། 71
ོང་ད་ལས་ང་ོད་ལ་འད། །
tongnyi lé jung khyö la dü
Homage to you, whose source is emptiness;

སངས་ས་ང་བ་ོད་ལ་འད། །
sangye changchub khyö la dü
O Buddha’s awakening, homage to you; (158)

སངས་ས་ཆགས་པ་ོད་ལ་འད། །
sangye chakpa khyö la dü
O passion of the buddhas, homage to you;

སངས་ས་འདོད་ལ་ག་འཚལ་འད། །
sangye dö la chaktsal dü
Desire of the buddhas, I pay you homage;

སངས་ས་དེས་པ་ོད་ལ་འད། །
sangye gyepa khyö la dü
O love of every buddha, homage to you;

སངས་ས་རོལ་ལ་ག་འཚལ་འད། །
sangye rol la chaktsal dü
The joy of all the buddhas, I pay you homage; (159)

སངས་ས་འམ་པ་ོད་ལ་འད། །
sangye dzumpa khyö la dü
O smile of every buddha, homage to you;

སངས་ས་བཞད་ལ་ག་འཚལ་འད། །
sangye zhé la chaktsal dü
The laugh of all the buddhas, I pay you homage;

སངས་ས་གང་ད་ོད་ལ་འད། །
sangye sung nyi khyö la dü
O speech of every buddha, homage to you;

སངས་ས་གས་ལ་ག་འཚལ་འད། །
sangye tuk la chaktsal dü
The heart of all the buddhas, I pay you homage; (160)

ད་པ་ལས་ང་ོད་ལ་འད། ། 72
ད་པ་ལས་ང་ོད་ལ་འད། །
mepa lé jung khyö la dü
Arisen from non-being, homage to you;

སངས་ས་ང་བ་ོད་ལ་འད། །
sangye jungwa khyö la dü
Homage to you, arisen from the buddhas;

ནམ་མཁའ་ལས་ང་ོད་ལ་འད། །
namkha lé jung khyö la dü
Arisen from the sky, homage to you;

་ས་ལས་ང་ོད་ལ་འད། །
yeshe lé jung khyö la dü
Homage to you, born of pristine wisdom; (161)

་འལ་་བ་ོད་ལ་འད། །
gyutrul drawa khyö la dü
O net of illusion, homage to you;

སངས་ས་རོལ་ོན་ོད་ལ་འད། །
sangye rol tön khyö la dü
Homage to you, the buddhas’ spectacle;

ཐམས་ཅད་ཐམས་ཅད་ོད་ལ་འད། །
tamché tamché khyö la dü
Homage to you, the everything of all;

་ས་་ད་ོད་ལ་འད་དོ། །
yeshe ku nyi khyö la dü do
O body of wisdom, homage to you! (162)

ༀ་ས་དྷ་་བ་་་ཝ་་་བ་ཨ་་་ཨཿ།
om sarva dharma bhava sobhava bishuddha benza a a am ah
oṃ sarva-dharmābhāva-svabhāva viśuddha-vajra a ā aṃ aḥ |

་ྀ་་པ་་ཿས་དྷྰ་ཡ་་ཏ་ས་ཏ་་ག་ཏ་་ན་་ཡ་མ་ྰི་པ་་ི་་་་་་་ཨ་ 73
་ྀ་་པ་་ཿས་དྷྰ་ཡ་་ཏ་ས་ཏ་་ག་ཏ་་ན་་ཡ་མ་ྰི་པ་་ི་་་་་་་ཨ་
ཿ།
prakriti parishuddha sarva dharma yad uta sarva tathagata jnanakaya manjushri pari
shuddhitam upadayeti a ah
prakṛti-pariśuddhāḥ sarva-dharmā yad uta sarva-tathāgata-jñāna-kāya-mañjuśrī-
pariśuddhitām upādāyeti a āḥ |

ས་ཏ་་ག་ཏ་ ི་ད་ཡཾ་ཧ་ར་ཧ་ར།
sarva tathagata hridayang hara hara
sarva-tathāgata-hṛdayaṃ hara hara |

ༀ་ྃ་ ིཿབྷ་ག་བན་་ན་ི། ་ི་་ར། མ་་་ཙ། ས་དྷ་ག་ག་་མ་ལ་་པ་་་དྷ་་་

་ན་ག་ཿ།
om hung hrih bhagavan jnanamurti vagishvara mahavatsa sarvadharma gaganamala
suparishudha dharmadhatu jnanagarbha ah
oṃ hūṃ hrīḥ bhagavan jñāna-mūrti vāg-īśvara mahā-vāca sarva-dharma gaganāmala-
supariśuddha-dharma-dhātu-jñāna-garbha āḥ |84

་ནས་དཔལ་ན་ོ་ེ་འཆང་། །
dené palden dorjé chang
Then Vajradhara, ever glorious,

དགའ་ང་མ་ནས་ཐལ་མོ་ར། །
ga zhing gu né talmo jar
Most pleased and satisfied, with folded palms,

མན་པོ་བམ་ན་་བན་གགས། །
gönpo chomden dezhin shek
Prostrated to the Buddha, noble guard,

ོགས་སངས་ས་ལ་ག་འཚལ་ནས། །
dzoksang gyé la chaktsal né
The Blesssed One, the lord Tathāgata; (163)

་་མན་པོ་གསང་བ་བདག །
dé ni gönpo sangwé dak
And with a host of other Vajrapāṇis—

ལག་ན་ོ་ེ་ོ་བོ་ལ། ། 74
ལག་ན་ོ་ེ་ོ་བོ་ལ། །
lak na dorjé trowö gyal
Of varied forms, the lords of guhyakas,

་ཚོགས་གཞན་དང་ན་ག་། །
natsok zhen dang lhenchik tu
Sublime protectors, noble wrathful kings—

གསང་བོད་ནས་་ག་འ་གསོལ། །
sang tö né ni tsik di sol
He then exclaimed this effervescent praise: (164)

མན་པོ་བདག་ཅག་་རང་་། །
gönpo dakchak yi rang ngo
Protector, we rejoice! How excellent!

གས་སོ་གས་སོ་གས་པར་གངས། །
lek so lek so lekpar sung
How excellent what you have clearly taught!

མ་ོལ་འས་་འཚལ་བ་། །
namdrol drebu tsalwa yi
Through you our lofty aim has been achieved,

འོ་བ་མན་ད་མས་དང་། །
drowé gönmé nam dang ni
Which leads to true and full awakening; (165)

བདག་ཅག་ཡང་དག་ོག་པ་། །
dakchak yangdak dzokpa yi
And so the aims of helpless mundane beings,

ང་བ་ཐོབ་པ་དོན་ན་མཛད། །
changchub tobpé dön chen dzé
Who seek the fruits of perfect liberation.

་འལ་་བ་ལ་བན་པ། །
gyutrul drawé tsul tenpa
Just this taught in the Māyājāla is

འ་་མ་དག་གས་པ་ལམ། ། 75
འ་་མ་དག་གས་པ་ལམ། །
di ni namdak lekpé lam
The noble path that leads to excellence: (166)

ཟབ་ང་ཡངས་ལ་་་ེ། །
zab ching yang la gyaché té
With largeness, vastness, and profundity,

དོན་ན་འོ་བ་དོན་ེད་པ། །
dön chen drowé dönjé pa
With meaning great, achieving beings’ aims,

སངས་ས་མས་ི་ལ་འ་། །
sangye nam kyi yul di ni
Just this comprises every buddha’s sphere,

ོགས་པ་སངས་ས་ན་ིས་བཤད། །
dzokpé sangye kün gyi shé
Just this is taught by all awakened ones. (167)

འཕགས་པ་ལ་འོར་ན་པོ་ད་་འལ་་བ་ོང་ག་བ་ག་པ་ང་་འན་་བ་་ལས་ང་བ། བམ་
ན་འདས་འཇམ་དཔལ་་ས་མས་དཔ་དོན་དམ་པ་མཚན་ཡང་དག་པར་བོད་པ། བམ་ན་འདས་་བན་
གགས་པ་་བ་པས་གངས་པ་ོགས་སོ༎ ༎
This concludes the Supreme Chanting of the Names of the Blessed One Mañjuśrī, the Wisdom Deity. It was extracted
from the noble Net of Illusion, a mahāyoga tantra in sixteen thousand parts, from its chapter on the net of
samādhi. It was spoken by the Blessed One Śākyamuni, the Tathāgata.

| Translated by Ryan Conlon with the assistance of Stefan Mang. Special thanks to
Prof. Harunaga Isaacson, Adam Pearcey, and others for offering valuable suggestions
that greatly improved our work. The translation is based on the Nāmasaṅgīti’s
Sanskrit text, for which we used as our main interpretative guides the ancient
Tibetan translation (here printed alongside the English text),85 as well as
commentaries by Vilāsavajra86 and Vimalamitra.87

Sources:

'jam dpal ye shes sems dpa'i mtshan yang dag par brjod pa.sDe dge bka' 'gyur, (Tōh.
360, rgyud) vol. ka, f. 1v–13v.

76
'phags pa 'jam dpal gyi mtshan yang dag par brjod pa. rNying ma rgyud 'bum, vol. ba,
f. 49r–59v. Thimpu: Dilgo Khyenste Rinpoche (BDRC W21518), 1975.

'phags pa 'jam dpal gyi mtshan yang dag par brjod pa" in snga 'gyur smon lam chen
mo'i zhal 'don phyogs bsrigs. Delhi: Chos spyod publication. 2008: 117–140

Vilāsavajra (sgeg pa’i rdo rje). mtshan gsang sngags kyi don du rnam par lta ba.sDe
dge bstan 'gyur. (Tōh. 2533, rgyud) vol. khu 27b1-115b3.

Vilāsavajra. Nāmamantrārthāvalokinī. MS belonging to the University of Cambridge

(Bendall Add. 1708). Palm-leaf, Newari script, 115 folios (26 missing), dated Samvat
57? (= c. 1450 CE).

Vimalamitra (dri med bshes gnyen). "mtshan yang dag par brjod pa'i 'grel pa mtshan
don gsal bar byed pa'i sgron ma zhes bya ba." In sDe dge bstan 'gyur (Tōh. 2092,
rgyud) vol. tshi, f. 1v–38v.

Davidson, Ronald. "The Litany of Names of Mañjuśrī." In Tantric and Taoist Studies
in Honour of R. A. Stein, Volume One, edited by Michael Strickmann, 1–69. Brussels:
Institut Belge des Haute Études Chinoises, 1981.

Tribe, Anthony. Tantric Buddhist Practice in India: Vilāsavajra's commentary on the

Mañjuśrī-nāmasaṃgīti, a critical edition and annotated translation of chapters 1–5
with introductions. New York: Routledge, 2016.

Version: 1.1-20220613

1. ↑ Note that as far as we can presently determine, the title (Ārya)-mañjuśrīnāmasaṅgīti does not appear
to be attested in original Sanskrit sources and can only be found in Tibetan renderings of the Sanskrit
title or in modern literature. The tantra’s most common title in Sanskrit is simply Nāmasaṅgīti
(‘Chanting the Names’), while the colophons to the tantra itself generally give the full title as
Bhagavato Mañjuśrījñānasattvasya Paramārthā Nāmasaṅgītiḥ (‘The Supreme Chanting of the Names of
the Blessed One Mañjuśrī, the Wisdom Deity’).

2. ↑ The chapter titles are included in many but not all witnesses of the Nāmasaṅgīti and its translations.
Commentators employ them to explain the structure of the text. They are generally not chanted aloud
by contemporary practitioners who recite the text.

3. ↑ Some witnesses of the ancient translations have an alternative reading (pad+ma rgyas pa’i gdan la
bzhungs), which can be translated ‘seated atop a seat that is a lily in full bloom’.

4. ↑ ‘Illusion’s Net’ can be understood as a proper name referring to the Māyājālatantra and the tantric
system presented therein. Various esoteric and non-esoteric glosses of this name are possible: for
example, Vimalamitra states that the word hints at the unity of a special form of insight and means.

5. ↑ The ‘three forms of unwanted birth’ are birth in hell, as a hungry ghost, or as an animal.

6. ↑ Vimalamitra, as well as most witnesses we have consulted of the Nāmasaṅgīti’s Tibetan translations,
indicates that ‘the lord of speech’ is the Buddha: i.e., ‘the Buddha, the lord of speech, spoke these

77
 verses’. Vilāsavajra and the Sanskrit witnesses of the Nāmasaṅgīti, however, indicate that ‘the lord of
speech’ refers to Mañjuśrī. The latter reading and interpretation are, in our opinion, preferable on the
grounds of grammar and sense, and we therefore reflect it in our English translation.

7. ↑ These six mantras are expressed in verse 27.

8. ↑ This mantra can be translated as follows: a ā i ī u ū e ai o au aṃ aḥ—I, the Buddha, located in the
heart, am the wisdom body of all buddhas residing throughout the past, present, and future.

9. ↑ This mantra can be translated as follow: Oṃ, homage to you, Arapacana—Vajratīkṣṇa (‘vajra-sharp’),
Duḥkhaccheda (‘eliminator of suffering’), Prajñājñānamūrti (‘embodiment of insight-wisdom’),
Jñānakāya (‘wisdom body’), Vāgīśvara (‘lord of speech’)!

10. ↑ The Sanskrit word akṣara (letter/phoneme/syllable) can also be understood to refer to an imperishable
thing. This understanding is reflected in the Kangyur’s translation of the Nāmasaṅgīti: i.e., ‘He is the
ultimate, imperishable thing’.

11. ↑ When used in reference to letters, the word mahāprāṇa (translated here as ‘arising from great vital
force’) means ‘aspiration’, which would normally not apply to a vowel such as ‘a’. Vimalamitra explains
that the vowel ‘a’ is unique in not depending on the teeth, nose, tongue, and so forth for its
articulation; rather, it arises simply from prāṇa, a person’s vital force. Thus the word mahāprāṇa
connotes something that is naturally arisen from the vital force alone.

12. ↑ We use the word ‘feast’ in the sense of a festival, particularly one that involves religious worship.

13. ↑ Beginning in this verse the tantra lists the ten pāramitās: 1. generosity (‘munificence’); 2. discipline; 3.
patience (‘tolerance’); 4. diligence; 5. meditative concentration; 6. wisdom; 7. skilful means; 8. strength;
9. aspiration (‘vows’); and 10. knowledge.

14. ↑ Vimalamitra understands what we translate as ‘great and daunting creatures’ (mahābhaya; ’jigs chen)
to refer to non-Buddhist gods such as Viṣṇu and Śiva. Vilāsavajra, similarly, understands the word to
refer to Śiva in his Mahābhairava form.

15. ↑ Here we believe that the majority of witnesses of the Tibetan translations have suffered from
corruption, with the word ‘rig’ becoming ‘rigs’. Following the corrupted text, we may translate the
name, ‘the best of the great families’. This reading, along with an interpretation of it, appears to be
common in Tibetan commentaries, including that of Vimalamitra. Witnesses of the text reading ‘rig’
(vidyā) can also be found, and these are almost certainly to be regarded as correct.

16. ↑ At face value, the Tibetan could be taken to mean ‘endowed with great sageness’.

17. ↑ The ten grounds (bhūmi; sa) refer to stages of the path to awakening that a bodhisattva traverses after
having directly perceived reality.

18. ↑ The ten knowledges (daśa jñānāni; shes pa bcu) are mentioned, for example, in Vasubandhu’s
Abidharmakośa ch. 7. They are knowledge of 1. dharma; 2. concordance; 3. conventions; 4. other minds;
5. suffering; 6. origin; 7. cessation; 8. the path; 9. exhaustion; 10. non-arising.

19. ↑ Commentators interpret these enumerations variously: Vilāsavajra understands the “ten forms” to be
the ten ways of grasping to the self, which are taught in the third chapter of the Madhyāntavibhāga,
and he understands the “tenfold content” to comprise their remedies—i.e., the ten topics of mastery
(which are mentioned in the same work, and which also serve as the main topics of Mipham Rinpoche’s
Gateway to Knowledge). Vilāsavajra further explains that Mañjuśrī receives such names because he can
appear both as phenomena that are in discord with awakening and as the remedies to such phenomena.
Vimalamitra, by contrast, takes the “ten forms” to be the five aggregates and the five mental afflictions,
and the “tenfold content” to be the five wisdoms and five bodies.

20. ↑ The ‘ten strength’ refer ten types of knowledge called the powers (or strengths) of a tathāgata
(tathāgatabala; de bzhin gshegs pa’i stobs)—namely, knowledge of 1. what is correct and incorrect; 2.
the results of actions; 3. the diverse aspirations of beings; 4. the diverse dispositions of beings; 5. the

78
 quality of beings’ acumens; 6. the paths that lead in all directions; 7. all forms of meditative
concentration and the like; 8. past lives; 9. death and rebirth; and 10. the destruction of defilements.

21. ↑ Vilāsavajra and Vimalamitra both understand this to refer to the ten masteries (vaśitā; dbang)—
namely the power over 1. life; 2. mind; 3. material provisions; 4. action; 5. birth; 6. aspirations; 7.
resolve; 8. supernatural powers; 9. Dharma; and 10. knowledge.

22. ↑ ‘Seekers’ (tīrthya; mu stegs) refers to those who seek liberation from suffering. They are described as
‘misled’ or ‘bad’ insofar as they do not follow the Buddhist path, and they are ‘deer-like’ because they
are terrified by the roar of the lion-like ‘no self’ doctrine.

23. ↑ Based on Vimalamitra’s commentary, which contains an alternative reading of the text found only in
certain witnesses of the Tibetan translation (kun tu ’gro ba’i don yod stobs), we may translate the first
quarter as, ‘he who has strength that is fruitful for all beings’.

24. ↑ Here ‘force’ (bala; stobs) is most naturally understood in the sense of military force.

25. ↑ Vilāsavajra explains that ‘rhino’ refers to a pratyekabuddha who leads a solitary life, whereas the
name ‘pratyekabuddha’ refers to one who congregates in groups.

26. ↑ ‘Equipped in full with knowledge and its base’ (vidyācaraṇasampanna; rig pa dang zhabs su / rkang
par ldan pa) is a stock epithet for the Buddha and refers to knowledge and good conduct, or, more
technically, the Eightfold Path of the Nobles (namely, knowledge refers to right view, and its “base”, or
supporting factors, consists in the remaining seven branches).

27. ↑ ‘Accomplishing all goals’ translates the Sanskrit siddhārtha, also a well-known name of Buddha
Śākyamuni.

28. ↑ ‘The Dharma source’ translates the Sanskrit dharmadhātu. An alternative translation could be, for
instance, the Dharma sphere.

29. ↑ Four of these five bodies are the dharmakāya, svabhāvakāya, sambhogakāya, and nirmāṇakāya. The
fifth is given variously as ‘the body of ripening’ (vipākakāya), ‘the body of wisdom-dharma’
(*jñānadharmakāya), or the vajra body (vajrakāya). Vilāsavajra refers to the first of these, whereas
Vimalamitra refers to the third.

30. ↑ The five eyes, which are five organs of superior vision, are the bodily eye, divine eye, insight eye,
dharma eye, and buddha eye.

31. ↑ This translates the name Vairocana. The name Mahā-vairocana occurs in verse 42.

32. ↑ The three families are those of body, speech, and mind.

33. ↑ The foremost pledge (or great samaya) may, as Vilāsavajra suggests, refer to a deity, or it may refer
more generally to the pledges of the Vajrayāna.

34. ↑ A number of names in this verse correspond to well-known deities: Amoghapāśa (translated as ‘with
snare unfailing’) is a form of Lokeśvara, while Vajrapāśa (translated as ‘the vajra snare’) and
Vajrāṅkuśa (translated as ‘the vajra hook’) are found as door-keepers in a number of maṇḍalas.

35. ↑ The 7th chapter begins with the last line of verse 66.

36. ↑ Alternatively, ‘the king of wrathful deities’.

37. ↑ Halāhala is the poison that, according to Indic mythology, was produced during the churning of the
ocean.

38. ↑ This translates the name Yamāntaka. Yama can be understood as the personification of death or as
death’s messenger.

39. ↑ This translates the name Vighnarāja, a common epithet for Gaṇeśa.

79
40. ↑ This translates the name Acala.

41. ↑ Here ‘immersion’ (āveśa,’bebs pa) can be understood in the sense of ‘empowerment’, ‘blessing’,
‘possession’, or simply ‘entry’.

42. ↑ According to Vilāsavajra, the meaning of this epithet is that Mañjuśrī has knowledge of these four:
truth, reality, reality’s peak, and selflessness (the commentator glosses these four as slightly different
aspects of ultimate reality).

43. ↑ ‘Unbounded liberation’ (apratiṣṭhitanirvāṇa; mi gnas pa’i mya ngan las ’das pa) refers to the state of
nirvāṇa that is bound to neither saṃsāra nor utter quiescence.

44. ↑ For Vimalamitra, ‘the trio’ here refers to the three poisons. Vilāsavajra interprets this name as
meaning ‘the end of the three’, and the three refer to the Truth of Suffering, the Truth of Origin, and
the Truth of Cessation; thus, Mañjuśrī is identified as the end of these three, the Truth of the Path.

45. ↑ Throughout the Nāmasaṅgīti we translate upadhi as ‘substrate’, but the word as a technical Buddhist
term has a number of possible meanings, depending on context. For example, it can also mean
‘remainder’, ‘body’, or ‘afflictions’. Tibetan translations of the Nāmasaṅgīti and other texts render this
term in various ways.

46. ↑ According to both Vimalamitra and Vilāsavajra, the three forms of liberation are those of śrāvakas,
pratyekabuddhas, and buddhas.

47. ↑ ‘Cord-tied’ (mauñjin) indicates that Mañjuśrī wears the sacred cord of a brahmin. In some witnesses of
the text, this name is exchanged with the name ‘mauṇḍin’ from the following verse, and this can be
interpreted to mean that Mañjuśrī has a shaved head (as a renunciate) or that he carries a skull cup (as a
practitioner of extreme asceticism). The Kangyur translation of the Nāmasaṅgīti indicates that
‘mauṇḍin’ was read both in this verse and in the following. Regardless, commentators tend to agree that
this portion of the text shows how Mañjuśrī can appear with the garb and appearance of various
Buddhist and non-Buddhist religious practitioners.

48. ↑ More precisely, here two names should be understood: ‘he whose austerities are great’ and ‘he in
whom austerities have culminated’.

49. ↑ A ‘brahmin’ is a member of the brahmin caste, ‘Brahmā’ refers to the deity known by that name, and
‘brahman’ can be understood as ultimate reality. Commentators vary in their accounts of how these
conventionally ‘Hindu’ terms relate to Mañjuśrī.

50. ↑ Vilāsavajra comments that ‘the branches of awakening’ (vimokṣāṅga; rnam grol lus) are the seven
branches of awakening and the eight-branched path of noble beings. Vimalamitra, perhaps led by the
Tibetan rendering of the term ‘branch’ as ‘lus’ (‘body’), interprets as meaning ‘the body of awakening’—
i.e., the body that is achieved on achieving full liberation.

51. ↑ The word śiva (translated here as ‘quiescence’) may also be understood with the meaning ‘good’ or
‘beneficial’; or, although not mentioned by commentators, it may refer to the god who bears the name
Śiva.

52. ↑ The names translated here as ‘devoid of passion’ and ‘passionless’ point toward the ‘guṇa’ of ‘rajas’,
from the triad of ‘sattva’ (light/goodness), ‘rajas’ (passion/energy), and ‘tamas’ (darkness/inertia). This
connection also suits the two names given in 98b, which connote freedom from disease related to the
three humours (which are in turn based on the three ‘guṇas’). The Tibetan translation of the word
‘rajas’ (i.e., ‘rdul’), while also referring to the ‘guṇa’ in a technical context, can equally imply either a
minute particle or a fault (‘nyes skyon’).

53. ↑ Alternatively, Mañjuśrī is ‘Śrī’s beloved’ (śrīvatsa). According to Vailāsavajra, a mark which has the
shape of the so-called endless knot is situated uniquely at the hearts of buddhas. Śrīvatsa is also a
common epithet for Viṣṇu and the mark on his chest.

54. ↑ The ‘lotus lord of dance’ translates Padmanarteśvara, a name commonly associated with Lokeśvara.

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55. ↑ Vilāsavajra appears to treat Vajraratna and so on (i.e. the names in verse 107–108a) as proper names,
and he, as Vimalamitra does too, identifies them with, respectively, Akṣobhya, Ratnasambhava,
Amitābha, Amoghasiddhi, and Vairocana.

56. ↑ Vilāsavajra explains that the name ‘lotus buddhas’ is to be understood as a metaphorical comparison:
the buddhas are like lotus because they are free from stains.

57. ↑ The first three names mentioned in this verse are also the names of well-known bodhisattvas:
Samantabhadra, Sumati, and Kṣitigarbha.

58. ↑ Or, alternatively, ‘the glorious letter dhīḥ’.

59. ↑ According to Vilāsavajra, Śrīmat refers to Padmanarteśvara, who is mentioned in verse 105.

60. ↑ The Sanskrit word translated here as ‘the world’ is brahmāṇḍa, ‘Brahmā egg’, a term used more
commonly in non-Buddhist texts in reference to the universe.

61. ↑ Or ‘of great passion’ (mahārāga).

62. ↑ The four bases of miraculous powers (catur-ṛddhipāda, rdzu ‘phrul gyi rkang pa bzhi) are: 1. intention
(canda, ’dun pa); 2. diligence (vīrya, brtson ’grus); 3. attention (citta, sems pa); and 4. discernment
(mīmāṃsā, dpyod pa).

63. ↑ The four applications of mindfulness (catuḥ-smṛtyupasthāna, dran pa nye bar bzhag pa bzhi) are
mindfulness of 1. body (kāya, lus), 2. feelings (vedanā, tshor ba), 3. mind (citta, sems), and 4. phenomena
(dharma; chos).

64. ↑ A more literal translation may be, ‘he who knows the reality of the objects [subsumed in] the five
aggregates’.

65. ↑ According to the commentators, the ‘purity in all twelve forms’ refers to the twelve sense sources
(āyatana, skye mched) in their pure forms.

66. ↑ These eight knowledges are understood by Vilāsavajra as follows: knowledge of Dharma, knowledge
of non-duality, knowledge of suffering, knowledge of the origin, knowledge of cessation, knowledge of
the path, knowledge of destruction, and knowledge of non-arising. Vimalamitra offers another
interpretation: Mañjuśrī realises that the eight forms of consciousness (from eye consciousness through
to the storehouse consciousness) are unarisen.

67. ↑ Vilāsavajra identifies these twelve forms as the forms of the Four Truths as divided across the three
turnings of the wheel of Dharma. Vimalamitra, by contrast, enumerates the twelve as the five families
(rigs lnga), the five wisdoms (ye shes lnga), and insight (shes rab) and compassion (snying rje).

68. ↑ Vilāsavajra explains that the sixteen forms referred to here are sixteen moments of realisation of the
Four Truths on the Path of Seeing. Vimalamitra enumerates these as the sixteen varieties of emptiness.

69. ↑ Vilāsavajra enumerates these twenty forms as four ways in which each of the five aggregates are not
to be conceptualised. For example, by achieving awakening, one does not believe that (1) material form
is the self, (2) the self is within material form, (3) material form is within the self, or (4) material form
possesses the self. Multiplied by the five aggregates, these add up to twenty forms. Vimalamitra, on the
other hand, understands these twenty forms to be the transformation of the five elements, the five
aggregates, the five afflictions, and the five faculties.

70. ↑ Vilāsavajra comments that ‘afflictive spheres’ refer to the eighteen spheres (dhātu, khams) beginning
with the eye sphere.

71. ↑ Vilāsavajra explains that ‘oceanic floods’ are the traditionally enumerated four floods—namely, the
floods of desire, cyclic existence, views, and ignorance.

72. ↑ Vilāsavajra explains that here the practice of yoga is compared to a dark forest, or ‘grove’, because it
is not easily traversed; Mañjuśrī has emerged from the practice of yoga and has arrived the state of

81
 nirvāṇa.

73. ↑ According to Vilāsavajra, the words ‘all perceptions’ (sarvasaṃjñā) refer to certain forms of mundane
meditative concentration. Through these meditations, Mañjuśrī enters a state of objectless awareness.

74. ↑ An alternate reading and interpretation of this verse may be translated, ‘one who has reached the end
of accomplishment, confusion free’.

75. ↑ Vilāsavajra explains the final three cryptic names here as follows: ‘three objects’ are the past, present,
and future; ‘all objects’ are all objects of the animate and inanimate world; and the ‘three properties’ are
the three ‘guṇas’ most extensively described in Sāṅkhya philosophy but well-known throughout all
manner of Indic texts.

76. ↑ According to Vilāsavajra, the three families are those of Vairocana, Akṣobhya, and Amitābha.

77. ↑ Vilāsavajra and Vimalamitra both state that these syllables are the seeds of the five tathāgatas, but
they diverge regarding precisely how these syllables are to be identified.

78. ↑ Some witnesses of the text in Sanskrit and Tibetan indicate that the name is ‘one with six syllables’.
Vilāsavajra identifies the six syllables as ‘oṃ vāgīśvara hūṃ’, while Vimalamitra, reading ‘one with a
hundred syllables’, interprets the hundred syllables as a generic large number that points to all the
various mantras for which Mañjuśrī is the source.

79. ↑ Vilāsavajra refrains from offering a commentary on this line, but Vimalamitra clarifies that the four
drops / bindus (i.e. ‘half of half of sixteen’) are the seed syllables ‘a, ā, aṃ, aḥ’. This being a frequently
cited verse, a variety of highly esoteric interpretations can be found throughout Indian and Tibetan
tantric literature.

80. ↑ Pramathas are a class of beings otherwise known as gaṇas. They are said to serve as attendants to
Śiva.

81. ↑ The three names in this verse quarter evoke the Vedic learning of a brahmin. Vilāsavajra understands
‘Knowing the three’ to refer to the three Vedas: Ṛgveda, Yajurveda, and Sāmaveda. Vimalamitra
comments that the three are the scriptures of the tripiṭaka, or else three bodies of a buddha.

82. ↑ The six forms of ‘higher knowledge’ (ṣaḍ-abhijñā, mngon shes drug) are as follows: 1. the divine eye
(divyacakṣu, lha’i mig), 2. the divine ear (divyasrotra, lha’i rna ba), 3. knowledge of other minds
(paracittajñāna; gzhan sems shes pa), 4. recollection of previous births (pūrvanivāsānusmṛti, sngon gyi
gnas rjes su dran pa), 5. miraculous powers (ṛddhi, rdzu ‘phrul), and 6. knowledge of the destruction of
defilements (āśravakṣayajñāna, zag pa zad pa mkhyen pa). The six forms of recollection, or ‘recall’,
(ṣaḍanusmṛti, rjes su dran pa drug) are listed variously in texts. According to the Mahāvyutpatti, they
are recollection of 1. the Buddha, 2. the Dharma, 3. the Saṅgha, 4. discipline (śīla, tshul khrims), 5.
giving (tyāga, gtong ba), and 6. deities (devatā, lha). In their commentaries on the Nāmasaṅgīti, both
Vimalamitra and Vilāsavajra provide their own unique lists, which are more influenced by the doctrines
of tantric Buddhism.

83. ↑ The four seals (caturmudrā, phyag rgya bzhi) are the action seal (karmamudrā, las kyi phyag rgya),
the pledge seal (samayamudrā, dam tshig gi phyag rgya), Dharma seal (dharmamudrā, chos kyi phyag
rgya), and great seal (mahāmudrā, phyag rgya chen po).

84. ↑ Oṃ—O you whose nature is the non-existence of all phenomena, whose vajra[-essence] is fully pure—
a ā aṃ aḥ! All phenomena are by nature completely pure—to explain, [they are completely pure] based
on their being the complete purity that is Mañjuśrī, the wisdom body of all tathāgatas—a āḥ! Seize, seize
the heart of all tathāgatas! Oṃ hūṃ hrīḥ—O Blessed One, wisdom body, lord of speech, whose speech is
great, who is all Dharma, whose essence is the wisdom of the Dharma realm that is completely pure like
stainless space—āḥ!

85. ↑ For a version of the translation with detailed text-critical notes, a collection of transcriptions of source
materials, and a discussion of methodology etc., please visit https://github.com/con-jo-ry/NaSa.

82
86. ↑ An Explanation of the Meaning of the Name-mantras (Toh. 2533 Nāmamantrārthāvalokinī, mtshan
gsang sngags kyi don du rnam par lta ba)

87. ↑ The Lamp that Illuminates the Names (Toh. 2092, mtshan don gsal bar byed pa'i sgron ma)

83
༄༅། །འཕགས་པ་འཇམ་དཔལ་ི་མཚན་ཡང་དག་པར་བོད་པ་ད་ི་བག་ཐབས་་
ས་བ་ེར་ས་་བ་བགས་སོ།།

Wisdom’s Bestowal

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

Mañjuśrī, Mañjuśrī Nāmasaṅgīti
by Jamyang Khyentse Wangpo

ན་མོ་་་་ན་་་ཡ།
Namo Guru Jñānakāyāya

འར་འཕགས་པ་འཇམ་དཔལ་ི་མཚན་ཡང་དག་པར་བོད་པ་གདོན་པ་གདམས་ངག་ལ་མ་པ་བར་གངས་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་མོ་ལ་འོར་ལ་གཞོལ་བར་་ས་པ་ལས་དང་པོ་པའམ། ལ་འོར་ཟབ་མོ་ལ་འག་པས་ང་ན་མཚམས་
མས་་་བ་ཡོན་ཏན་ལ་བགས་པ་ལ་ིས་གདོན་པར་འདོད་པས་དད་པ་དང༌། ས་འང་དང༌། ང་བ་ི་
མས་གས་ད་ལ་ས་།
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:

་མ་སངས་ས་ས་ཚོགས་ལ། །
lama sangye chö tsok la
Until enlightenment I take refuge

ང་བ་བར་་བས་་མ། །
changchub bardu kyab su chi
In the Lama, Buddha, Dharma, and Saṅgha.

གཞན་དོན་ོགས་ང་འཐོབ་་ིར། །
zhendön dzok jang tob jé chir
To achieve perfect awakening for others,

ཟབ་མོ་ད་ེ་བག་པར་བི། །
zabmö gyüdé lakpar gyi
I shall recite this profound tantra.

84
ལན་གམ་ིས་བས་མས་།
Repeat three times. Then:

རང་མན་ནམ་མཁར་ད་འོག་པ། །
rang dün namkhar yi trokpé
Ārya Jetsün Mañjuśrī

མད་ིན་་མཚོ་འིགས་པ་དས། །
chötrin gyatso trikpé ü
Appears instantly in the sky before me,

པད་་གདན་ལ་ད་ག་ས། །
pé dé den la kechik gi
Seated upon a lotus and moon

ེ་བན་འཕགས་པ་འཇམ་པ་དངས། །
jetsün pakpa jampé yang
Set amidst cloud-banks of ravishing offerings.

་མདོག་གར་ི་ན་པོ་། །
kudok ser gyi lhünpo ni
He shines as brilliant as a mountain of gold

མཚམས་ིན་གསར་པས་འད་བན་མས། །
tsam trin sarpé khyü zhin dzé
Rising above the whitest of clouds,

་འམ་བད་གས་ལང་ཚོ་དཔལ། །
zhi dzum gyé nyi langtsö pal
And with a gentle smile, he is the very epitome of youth,

་མཚར་མཚན་ད་ང་པོར་འབར། །
ngotsar tsenpé pungpor bar
A sixteen year old blazing with all the major and minor marks.

ཞལ་གག་ག་བ་དང་པོ་གས། །
zhal chik chak zhi dangpo nyi
He has one face and four hands. His first pair of hands

ས་རབ་རལ་ི་ེགས་བམ་དང༌། །
sherab raldri lekbam dang
Holds a sword of wisdom and a book,

འོག་མས་ཐབས་ས་མདའ་ག་བམས། ། 85
འོག་མས་ཐབས་ས་མདའ་ག་བམས། །
okmé tabshé dazhu nam
While the remaining pair

་བ་བ་ཡོལ་ལ་བེན་ནས། །
dawé gyab yol la ten né
Holds the bow of method and the arrow of wisdom.

ཞབས་གས་ོ་ེ་ིལ་ང་བགས། །
zhab nyi dorjé kyiltrung zhuk
Seated in the lotus posture, he rests his back against a moon.

་ཚོགས་དར་ི་ཤམ་ཐབས་དང༌། །
natsok dar gyi shamtab dang
He wears a skirt of various silks

ན་ན་ན་ིས་མ་པར་བན། །
rinchen gyen gyi nampar gyen
Adorned with the finest jewels.

ར་ད་་ལར་གནས་པ། །
zurpü utpalar nepé
His hair, braided with utpala flowers, is tied up upon his crown,

་བོད་གས་ི་བདག་པོར་བཅས། །
mi kyö rik kyi dakpor ché
Where the lord of the family Akṣobhya abides.

མཁའ་ལམ་དབང་པོ་ག་་། །
khalam wangpö zhu tabu
This empty yet apparent kāya of wisdom

ང་ོང་ང་འག་་ས་། །
nangtong zungjuk yeshe ku
Appears clear and vivid –

མན་མ་བན་་གསལ་བར་ར། །
ngönsum zhindu salwar gyur
Like a rainbow in the sky.

་མ་སངས་ས་ང་མས་དང༌། །
ema sangye changsem dang
O wonder! Mañjuśrī, you find no equivalent

ཉན་ཐོས་རང་ལ་ཚངས་དབང་སོགས། ། 86
ཉན་ཐོས་རང་ལ་ཚངས་དབང་སོགས། །
nyentö ranggyal tsang wang sok
In the appearance of saṃsāra and of nirvāṇa,

ིད་་ཉམས་འར་་ེད་ན། །
sizhi nyamgyur jinyé kün
Amongst buddhas, bodhisattvas,

འཇམ་པ་དཔལ་ལས་གཞན་ན་ིར། །
jampé pal lé zhen min chir
Śrāvakas and pratyekabuddhas,

མཐའ་ཡས་ས་་ེས་སོང་བ། །
tayé shejé jé songwé
Nor are Brahma and Indra – the greatest of the gods – your equal!

མཚན་དང་་་བད་པ་དང༌། །
tsen dang ku yi köpa dang
Therefore, the names and kāyas that you display

ཡོན་ཏན་མཁའ་དང་ོམས་འག་པར། །
yönten kha dang nyom jukpar
In accordance with the infinite array of knowables,

་ེད་མག་་ས་པ་ོས། །
miché chok tu güpé lö
As well as your qualities, cannot be contained within the vastness of the sky;

ངག་་ནོར་་ཏ་ར། །
ngak gi norbü tambura
They fill my mind with the greatest, incontrovertible devotion.

་ས་ས་ཅན་འཇམ་དཔལ་ི། །
yeshe lüchen jampal gyi
So with a voice that resounds with the gentle beauty of a tamboura,

ོ་ེ་མཚན་དོན་ཡང་དག་པར། །
dorjé tsendön yangdakpar
I sing the adamantine names of the embodiment of pure wisdom.

བོད་པ་གདངས་་འཕོས་པ་ས། །
jöpé dang su pöpa yi
When the liturgy of your adamantine names is set to melody,

མེན་བེ་ས་པ་ད་བལ་བས། ། 87
མེན་བེ་ས་པ་ད་བལ་བས། །
khyen tsé nü pé gyü kulwé
The qualities of your knowledge, love, and power are invoked,

གས་ེ་འོད་ར་དཔག་ཡས་པ། །
tukjé özer pak yepa
Causing compassion’s brilliance

ས་གམ་བ་པར་རབ་་འོས། །
sa sum khyabpar rabtu trö
To illuminate the threefold world in all its entirety.

བདག་དང་ད་ཅན་ཐམས་ཅད་ིས། །
dak dang yichen tamché kyi
This recitation banishes the darkness of the twofold obscurations

ཐོག་ད་ནས་བསགས་ིག་ང་དང༌། །
tokmé né sak diktung dang
And eliminates the negativity and downfalls

ིབ་གས་ན་པ་ན་བསལ་ནས། །
drib nyi münpa kün sal né
Gathered by both myself and all others since time without beginning.

་་་ེད་ས་་ལ། །
jita jinyé sheja la
It causes the lotus blossom of supreme mind to bloom,

ོ་མག་པོ་ས་པར་ར།།
lo chok pemo gyepar gyur
Awakening the two knowledges of nature and phenomena in their multiplicity.

ས་བོད་ང་བསམས་ལ། ས་མོས་ས་ེ་གག་པས་ད་ི་ལ་པོ་ན་པོ་ལན་གམ་སོགས་་ས་་
གདོན། །
With your mind single-pointed in devotion, recite this most regal of tantras as many times as you can.

ོ་ན།
To elaborate a little you can recite the following:

ༀ་ས་་་ཝ་སོགས་ི་
om sarva dharma bhava sobhava bishuddha benza a a am ah prakriti parishuddha sarva
dharma yad uta sarva tathagata jnanakaya manjushri pari shuddhitam upadayeti am ah
sarva tathagata hridaya hara hara om hung hrih bhagavan jnanamurti vagishvara
mahapatsa sarvadharma gaganamala dharmadhatu jnanagarbha ah

88
གས་་གས་པར་བ་ང་ཕན་ཡོན་ང་གདོན་པར་གངས། གང་ར་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:

དས་དང་ད་ལས་ང་བ་། །
ngö dang yi lé jungwa yi
Samantabhadra's oceanic clouds of the finest of offerings,

ན་བཟང་མད་པ་ིན་་མཚོས། །
kunzang chöpé trin gyatsö
Both actually laid out and mentally conjured,

ིད་པ་མཐར་ས་་ིད་། །
sipa tar jé desi du
Are arranged to fill the whole of existence—

འཇམ་དཔལ་གཞོན་་མས་ར་ག །
jampal zhönnu nyé gyur chik
May they please you, ever-youthful Mañjuśrī!
Offer with:

ༀ་ ་མ་ི་ཨཾ་་ ཾ་ེ་་་་ལོ་་གེ་ ་ཤ་་ི་་ ་བར་ིས་མད།

om arya manjushri argham padyam pupé dhupé aloké gendhé nevidé shapta pratitsa
soha
oṃ ārya mañjuśrī arghaṃ pādyaṃ puṣpe dhūpe āloke gandhe naivedye śabda pratīccha
svāhā
Supplicate with:

ས་བཅས་ལ་བ་ཐམས་ཅད་ི། །
sé ché gyalwa tamché kyi
Homage to you, Mañjuśrī,

་ས་ང་པོ་གག་བས་པ། །
yeshe pungpo chik düpa
Sole embodiment of the wisdom

ིད་་ན་ི་དཔལ་ར་པ། །
si zhi kün gyi pal gyurpé
Of all buddhas and bodhisattvas.

འཇམ་པ་དངས་ལ་ག་འཚལ་ལོ། །
jampé yang la chaktsal lo
You bring glory and splendour to all of saṃsāra and nirvāṇa.

མན་པོ་ོད་ི་ོ་ེ་མཚན། ། 89
མན་པོ་ོད་ི་ོ་ེ་མཚན། །
gönpo khyö kyi dorjé tsen
Protector, with the perfect recitation

ཡང་དག་བོད་པས་རབ་བགས་བདག །
yangdak jöpé rab ngak dak
Of your adamantine names I shall praise you fully—

ང་ནས་ང་བ་ིང་པོ་བར། །
deng né changchub nyingpö bar
From this moment onward, until my awakening,

དེས་བན་ེས་་གང་བར་མཛོད། །
gyé zhin jesu zungwar dzö
Please hold me in your care with joy.

གནས་བས་ལ་གནས་ཐོས་བསམ་དང༌། །
nekab tsul né tö sam dang
Mañjuśrī, sun of speech,

ོམ་པ་ོ་ོས་རབ་ས་ང༌། །
gompé lodrö rabgyé shing
Bless me so that, in the short term,

འཆད་ོད་ོམ་ལ་མངས་ད་པ། །
ché tsö tsom la tsungmé pé
The wisdoms of study, contemplation, and meditation will blossom fully,

་བ་་མར་ིན་ིས་ོབས། །
mawé nyimar jingyi lob
And I may teach, debate, and compose without equal.

མཐར་ག་ས་དང་ས་་ན། །
tartuk shé dang sheja kün
Ultimately, may I achieve the wisdom kāya

་ེད་་ས་་ཐོབ་ནས། །
miché yeshe ku tob né
That knows all percepts and things,

འོ་མས་འཇམ་དཔལ་གཞོན་་། །
dro nam jampal zhönnu yi
To lead all beings

་འཕང་མག་ལ་འད་ར་ག 90
་འཕང་མག་ལ་འད་ར་ག
gopang chok la gö gyur chik
To the supreme state of the ever-youthful Mañjuśrī.

ས་གསོལ་བ་གདབ།
Conclude your practice with the following and other suitable prayers and dedications.

གཟོད་ནས་ོས་ལ་འཇམ་པ་དཔལ། །
zö né trödral jampé pal
Mañjuśrī, you are ever free from elaboration,

ེན་འང་་མ་ངང་ལ་ིས། །
tenjung gyumé ngang tsul gyi
But in the illusory forms of dependent arising

ང་ཆར་ཤར་བ་་ས་པ། །
nangchar sharwé yeshepa
You burst forth as the embodiment of wisdom,

རང་བན་ས་ི་དིངས་་གགས། །
rangzhin chö kyi ying su shek
Which returns to the natural dharmadhātu.

འ་བབས་པ་ལས་ང་བ་། །
di drubpa lé jungwa yi
By the power of all possible merit

ད་བ་བདག་ས་གང་ཐོབ་པ། །
gewa dak gi gang tobpa
I have created through this practice,

ས་་ེ་བོ་ཐམས་ཅད་ིས། །
dé ni kyewo tamché kyi
May all beings

བ་གགས་ས་རབ་ཐོབ་པར་ཤོག
deshek sherab tobpar shok
Come to enjoy the wisdom of the Sugatas.

ས་སོགས་བོ་ོན་་གས་པས་མཐའ་ན་པར་འོ། །

91
II. Recitation as Secret Mantra by Uniting with Mañjuśrī's Nature

༈ ཡང་མཚན་བཅས་ི་ལ་འོར་ལ་གཙོ་བོར་གཞོལ་བས་འཇམ་དཔལ་ི་ལ་འོར་ིས་གདོན་ན། བས་མས་
ོན་་འོ་བས།
Another method is as follows: Begin with the preliminaries of refuge and bodhicitta, and then recite:

ༀ་་་ཝ་ཿས་དྷཿ་་ཝ་ོ྅།
om sobhawa shuddha sarwa dharma sobhawa shuddho ham
oṃ svabhāva śuddhāḥ sarvadharmāḥ svabhāva śuddho ‘haṃ

ོང་པ་ངང་ལས་རང་ད་། །པད་་གདན་ལ་ད་ག་ས། །ས་པ་ནས། མན་མ་བན་་གསལ་བར་

ར། །ས་པ་བར་ང་བན་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'.

གས་ཀར་་བ་དིལ་འར་ེང༌། །
tukkar dawé kyilkhor teng
Upon a moon mandala at my heart

ེ་ད་དོན་མཚོན་ཨ་དཀར་པོ། །
kyemé dön tsön a karpo
Appears the symbol of the unborn, a white A.

་ལས་ོ་ེ་ག་་ད། །
de le dorjé tsik gi gyü
The vajra sound of the tantra

ེན་འང་་བན་་་ལ། །
tenjung dranyen tabü tsul
Arises like an echo in dependence upon this syllable

ེས་ཙམ་ད་ནས་ེ་འགགས་སོགས། །
kyé tsam nyi né kyegak sok
Without fixation on characteristics such as arising or ceasing, and

ོས་པ་མཚན་མ་མ་དགས་པ། །
tröpé tsenma ma mikpa
Mindful of the kāya of wisdom

ཟབ་གསལ་གས་ད་་ས་། །
zab sal nyimé yeshé ku
Beyond the duality of profound purity and clear light,

ེས་་ན་པ་ངང་ནས་བག ། 92
ེས་་ན་པ་ངང་ནས་བག །
jesu drenpé ngang né lak
I will read the tantra.

ས་གསལ་བཏབ་ནས་ད་་ས་་བཏོན་མཐར། འ་བབ་པ་ལས་ང་བ་། །ས་སོགས་བོ་ོན་ི་ས་གདབ་

ེ་ན་མཚམས་ི་་བ་ལ་འག་། །
Thereafter, make your prayers and dedications, such as, ‘By the power of all possible merit...’, and engage in the
post-meditative activities.

འ་བབས་པ་ལས་ང་བ་། །
di drubpa lé jungwa yi
By the power of all possible merit

ད་བ་བདག་ས་གང་ཐོབ་པ། །
gewa dak gi gang tobpa
I have created through this practice,

ས་་ེ་བོ་ཐམས་ཅད་ིས། །
dé ni kyewo tamché kyi
May all beings

བ་གགས་ས་རབ་ཐོབ་པར་ཤོག །
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་་དམ་་ང་ལ་ིས་གདོན་པ་། རང་་ན་ི་་དམ་གང་ལའང་ར་་ང་བས། ་བདག་བེད་

གསལ་བཏབ་པ་ེས། ོ་བོ་ན་ན། གས་ཀར་་མ་དིལ་འར་ེང༌། །ས་བར་བ་མ་གཏོགས་དགས་པ་
སོགས་ར་བན་ནོ། །
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་ད་ི་ལ་འོར་ལ་གཙོ་བོར་གཞོལ་བས་བདག་ད་པ་ངང་ནས་གདོན་པ་། བས་མས་ོན་་འོ་
བས། ས་ཐམས་ཅད་ི་ལམ་དང་་ན་ག་ཅ་་ར་ས་པར་ས་ལ་མ་ངས་པ་ངང་ནས་གདོན་ང་ད་བ་
བོ་བ་སོགས་འོ། །
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.

93
་ཐམས་ཅད་ི་མདོར་བས་པ་ལ་ིས་གདོན་ན། བས་འོ་མས་བེད་སོགས་ོན་་འོ་བས། ཐོག་མར་
འཇམ་དཔལ་ི་ལ་འོར་ིས་གདོན་པ་བས་ར་བདག་ད་ར་གསལ་གདབ། ་ནས་མན་་་གསལ་གདབ་
པ་སོགས་་བ་ཡོན་ཏན་ལ་བགས་པ་ལ་ིས་ད་གདོན་པ་ལ་འག །
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.

་དག་་གནས་བས་ཐམས་ཅད་་ས་འཇའ་ཚོན། ངག་ག་ཅ། མས་ོས་ལ་་ནམ་མཁའ་་ར་ས་པར་།

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་མད་བོད་གསོལ་བ་གདབ་པ་སོགས་ར་རོ། །
At the conclusion of the recitation, make the offerings, praises, prayers, etc.

Colophon

འ་མས་ི་ངས་་ེ་བན་ན་པོ་ས་ད་ི་ང་ོར་མཛད་པ་ར་དང༌། ར་མ་ཟད་འར་ལོ་བ་པ་ེས་་
བགས་པ་ལས༑ མཚན་ི་དོན་ཕནན་་་ང་ཡང་འཇམ་དཔལ་་ས་ི་་མན་་ས་། ེ་གག་པ་ད་
ིས་ོམ་པར་ེད་་་་་་༼བདག་ད་ར།༽ པ་དང༌། ག་་་་་་༼་བ་ཡོན་ཏན།༽ པར་མོས་པ་དང༌། ་་་་་༼བདག་
ད་པ༌།༽ ་ན་ད་ད་ལ་ེད་པ་དག་ས་ས་གངས་པས་ང་མ་བན་་བན་པར་བད་དོ། །
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.

་ར་ས་གམ་་བོན་པས་སངས་ས་དང་ང་བ་མས་དཔའ་ཐམས་ིས་ིན་ིས་ོབས་པ་དང༌། ོབས་པ་
བ་པ་དང༌༑ ཉན་ཐོས་དང་རང་སངས་ས་ཐམས་ཅད་ིས་དངས་པར་འར་བ་དང༌། འག་ེན་དང་འག་ེན་
ལས་འདས་པ་་མས་ིས་བང་ང་བབ་པ་དང༌། ་རབ་ན་་་མ་པར་་ེ་ང་འགས་པ་ཐམས་ཅད་་
འང་བ་དང༌། ན་མ་ཚོགས་པ་ཐམས་ཅད་ིས་འོར་པར་འར་བ་དང༌། གངས་དང༌། ོ་ོས་དང༌། ལ་ིམས་
དང༌། ང་་འན་ལ་སོགས་པ་མཐའ་ཡས་པ་དང་ན་ང་་ཉམས་པ་དང༌། ང་ནས་ང་་འལ་བ་ལ་བེན་ནས་
ར་་ོགས་པ་སངས་ས་ི་་འཕང་ན་པོ་་ཐོབ་པར་འར་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་ཡོན་བསམ་ིས་་བ་པ་ལ་་ར་ཕན་ཡོན་ིས་ེས་་བགས་པ་བས་མས་ལས་འང་བ་ར་
ས་པར་ས་ནས་ོ་ན་མས་ིས་འ་་ན་ལ་ེ་གག་་བོན་པར་འོ། །
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.

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ས་པའང་རང་གཞན་ལ་་བར་མ་བ་ིར་མང་་ཐོས་པ་་་བ་འཇམ་དངས་མེན་བེ་དབང་པོས་ེ་བན་
ན་པོ་་གས་པ་ལ་མཚན་ི་གངས་པ་ལ་ག་ས། འཇམ་མན་ས་་པི་ཏ་གང་ོས་ན་ིས་སོགས་ལས་
ང་ང་ཟད་བན་་ན་་གསལ་བར་བད་པ་ད་གས་་ར་། །
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!

ༀ་་ི།
om svasti
Oṃ Svasti

ས་བཅས་ལ་བ་་ས་་ཅན་འཇམ་དཔལ་མཚན་དོན་བོད་པ་དངས། །
sé ché gyalwé yeshe kuchen jampal tsendön jöpé yang
Chanting the laden names of Mañjuśrī, the embodiment of the wisdom of the Victor and
his heirs,

ད་ེ་་མཚོ་ིང་པོར་ཡོངས་ང་གས་གང་ར་་བབས་པ་དས། །
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,

བན་འན་ཞབས་བན་བན་པ་དར་ས་ིན་བདག་ེ་བ་དཔལ་འོར་འལ། །
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,

འོ་ན་ཕན་བ་དགའ་ོན་དར་བབས་ན་མེན་་འཕང་ར་ཐོབ་ཤོག །
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.

ས་པའང་མ་དཀར་བ་པོ་འཇམ་དངས་མེན་བེ་དབང་པོ་རང་ད་ིས་ས་པ་ད་གས་་ར་ག །
This practice was written by the practitioner of virtue Jamyang Khyentsé Wangpo. May it be virtuous!

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

Source: mkhyen brtse'i dbang po . "'phags pa 'jam dpal gyi mtshan yang dag par
brjod pa'i rgyud kyi bklags thabs ye shes grub ster/." In bka' ma rgyas pa. Kalimpong,
W.B.: Dupjung Lama, 1982-1987. BDRC W19229. Vol. 4: 31–38.

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Version: 1.5-20230405

96
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:

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 With the devotion of viewing the primordial protector and glorious guru
As the enlightened body of truth, the dharmakāya of perfect equality,
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!

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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.
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!

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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!

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:

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 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 —
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,

101
 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 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.

102
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

103
༄༅། །འཇམ་དཔལ་ོགས་པ་ན་པོ་ག་ལམ་འས་་དེར་ད་པ་དོན་ལ་ོན་པ་
ག་ོང་ོ་ེ་རང་གདངས་ས་་བ་བགས།

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

ོགས་བ་ས་བ་བ་གགས་ས་བཅས་ི། །
chok chu dü zhi deshek sé ché kyi
You embody the wisdom of all the bliss-gone buddhas and their heirs

་ས་ར་ར་གས་ད་ལ་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་གཞོན་་མཉམ་པ་ད་ི་ངང་། །
jampel zhönnu nyampa nyi kyi ngang
Ever-youthful Mañjuśrī, ‘Gentle Splendour,’ the state of perfect equality:

ར་ད་དོན་ལ་ན་ིས་བ་ར་ག །
char mé dön la lhun gyi drub gyur chik
May we spontaneously perfect the real meaning of non-action!

གདོད་མ་མན་པོ་དཔལ་ན་་མ་ལ། །
dö mé gönpo palden lama la
With the devotion of viewing the primordial protector and glorious guru

མཉམ་ད་ས་ར་་བ་མོས་ས་ིས། །
nyam nyi chökur tawé mögü kyi
As the enlightened body of truth, the dharmakāya of perfect equality,

དོན་བད་དངས་པ་ིན་བས་ིང་ལ་འཕོས། །
dön gyü gongpé chinlap nying la pö
May the inspiration of the ultimate lineage be transferred into our hearts,

ག་པ་ལ་ི་དབང་ན་ཐོབ་པར་ཤོག །
rigpa tsel gyi wangchen tobpar shok
And may we gain the great empowerment of the expression of awareness!

104
་ནས་གནས་ིར་ོལ་བས་བབ་པ་དང་། །
yé né né chir tsolwé drubpa dang
Primordially present and thus not forged through exertion,

དབང་པོ་ད་པར་སོགས་ལ་་ོས་ང་། །
wangpö khyepar sok la mi tö kyang
It does not depend on capacity or constitution;

་བས་ད་མ་ས་པ་མས་ི་གསང་། །
lawé yi ma chepa sem kyi sang
As it is so simple, we doubt this mystery of the mind:

་མ་མན་ངག་ོབས་ིས་མཐོང་ར་ག །
lamé mengak tob kyi tong gyur chik
Let the guru’s instructions give us the strength to see!

ོས་ང་དད་པ་ན་ོག་ོན་མ་ེ། །
trö shing chépa kün tok nönma té
Elaboration and analysis are superfluities of thought,

བཙལ་ང་བ་པ་རང་ད་ངལ་བ་། །
tsal zhing drubpa rang nyi ngelwé gyu
While seeking and cultivating serve only to exhaust.

དགས་ང་བོམ་པ་ིར་ང་འང་བ་གབ། །
mik shing gompa shir zhing chingwé zeb
Focusing and meditating are traps that merely bind –

ག་་ོས་པ་ནང་ནས་ད་པར་ཤོག །
zukngü tröpa nang né chöpar shok
Let such painful complexity cease within the mind!

བསམ་བོད་ལ་ལ་མཐོང་བ་གང་ད་ང་། །
sam jö dral la tongwa gang mé kyang
Beyond thought and expression, there’s nothing that is seen.

མ་མཐོང་ག་མར་ར་བ་གང་ཡང་ད། །
ma tong lhagmar gyurpa gang yang mé
Nor is there more to it, something additional, unseen.

རང་མས་་ཐག་ད་པ་ཟབ་མོ་དོན། ། 105
རང་མས་་ཐག་ད་པ་ཟབ་མོ་དོན། །
rang sem kho takchöpa zabmö dön
This is the profound point for the mind to ascertain.

མཚོན་པར་དཀའ་བ་་ད་ོགས་པར་ཤོག །
tsönpar kawé dé nyi tokpar shok
May we realize this nature, so hard to point to and make plain!

ོས་ན་ཀ་ནས་དག་ིར་ཡོད་མཐའ་ངས། །
trö kun ka né dak chir yö ta pang
Always pure, without complexity, it avoids the eternalist extreme.

ག་གདངས་ན་ིས་བ་པས་ད་མཐའ་ལ། །
rig dang lhün gyi drubpé mé ta dral
Rigpa’s radiance is spontaneously present, not a nihilistic void.

གས་་བོད་ང་ོག་པས་འག་ལ་ཙམ། །
nyi su jö kyang tokpé juk tsul tsam
Although spoken of as two, that’s for ease of comprehension:

དེར་ད་བོད་ལ་མཉམ་པ་དོན་མཐོང་ཤོག །
yermé jö dral nyampé dön tong shok
May we see the meaning of equality, beyond division and description!

འ་ན་མབ་མོས་་བ་་བན་། །
di na tsubmö dawa ji zhin du
Like a finger pointing to the moon,

དང་པོར་ད་དོད་ག་ས་མཚོན་ས་ང་། །
dang por yichö tsik gi tsön ché kyang
Reasoning and words show the way at first.

ས་ད་རང་བབས་ད་དོད་ལ་ལས་འདས། །
chö nyi rang bab yichö yul lé dé
But the natural state is no object of thought,

རང་ས་རང་ལ་ན་་མཐོང་བར་ཤོག །
rang gi rang la len té tongwar shok
So let us turn within and thereby truly see!

འ་ལ་བསལ་བར་་བ་མ་མཐོང་ང་། ། 106
འ་ལ་བསལ་བར་་བ་མ་མཐོང་ང་། །
di la salwar chawa ma tong zhing
In this, you won't find anything to be removed,

བཞག་ེ་བ་པར་་བ་མ་དགས་པས། །
zhak té drubpar chawa ma mikpé
Nor conceive of what could be added or produced.

དགག་བ་ོལ་བས་མ་བད་ས་ད་ངང་། །
gak drup tsolwé ma lé chönyi ngang
Dharmatā is unstained by efforts to block or cultivate:

ན་ིས་གནས་པ་དོན་ལ་འག་པར་ཤོག །
lhun gyi népé dön la jukpar shok
May we arrive at the state that's spontaneously present!

ས་་ག་དང་བོད་པར་ེད་པ་ལམ། །
shé jé zhi dang dröpar chépé lam
Although we might label a ground to be known,

ཐོབ་་འས་་ས་་བཏགས་པ་ཡང་། །
tobja drebü chö su takpa yang
Path to be followed, or fruition to be attained,

རང་བན་གས་ལ་ནམ་མཁ་་མ་འ། །
rang zhin shi la namkhé gorim dra
In the natural state, these are like levels of space:

ར་ད་དོན་ལ་ན་ིས་གནས་པར་ཤོག །
char mé dön la lhun gyi népar shok
Effortlessly, then, may we keep to true non-action!

འལ་བས་ོ་བཏགས་མ་དག་འར་བ་ས། །
trulwé dro tak ma dak khorwé chö
Impure saṃsāric phenomena, conceived in delusion,

་ལས་ལོག་པ་དག་པ་ང་བ་ཡང་། །
dé lé lokpa dakpé nangwa yang
And their opposites too, labelled ‘pure appearance’,

ོས་ནས་བཏགས་པ་མ་པར་ོས་པ་ས། ། 107
ོས་ནས་བཏགས་པ་མ་པར་ོས་པ་ས། །
tö né takpa nampar tröpé chö
Are dependent designations, elaborate projections:

ོས་ད་གས་ལ་་གནས་མཐོང་ར་ག །
trömé shi la mi né tong gyur chik
May we see their absence in the unelaborate condition!

ོ་ལ་ས་ད་གས་ི་བགས་ལ་ལ། །
lo dral chö nyi shi kyi zhuk tsul la
The actual nature as it is, beyond the ordinary mind,

་དང་ོམ་པས་བད་ིན་ོག་པས་ིབ། །
ta dang gompé lé kyi tokpé drip
Is obscured by tainted notions of view and meditation.

ཐ་མལ་གས་་སོན་ལ་་ོམ་ལ། །
tamal shi su sön la ta gom dral
In true ordinariness there is neither theory nor practice:

ལ་མ་དོན་ལ་བབ་ིས་གནས་ར་ག །
nalmé dön la bab kyi né gyur chik
May we naturally remain in the genuine condition!

གང་ལ་དགས་པར་་བ་་བ་ག །
gang la mikpar chawa tawé duk
To focus on anything only poisons the view,

གང་ག་ོལ་བས་ན་པ་ོམ་པ་ོན། །
gang zhik tsolwé zinpa gompé kyön
Deliberate fixation is but a meditative flaw,

གང་ལ་ང་དོར་་བ་ོད་པ་འང་། །
gang la langdor chawa chöpé trang
Adopting and avoiding are perilous to action:

ག་་ན་ལ་ས་ད་མཐོང་བར་ཤོག །
zukngu kun dral chö nyi tongwar shok
May we see the nature beyond such affliction!

ོས་པ་གབ་་མ་ད་ག་པ་གདངས། ། 108
ོས་པ་གབ་་མ་ད་ག་པ་གདངས། །
tröpé zeb tu ma tsü rigpé dang
Directly seeing what transcends the ordinary mind:

ོ་ལ་མན་མ་མཐོང་ལ་ད་དོད་ི། །
lo dral ngönsum tong la yichö kyi
Rigpa’s radiance that’s not conceptually confined,

ཞགས་པས་མཁའ་ལ་མད་པ་་འདོར་བར། །
zhakpé kha la düpa mi dorwar
Without binding the sky in the rope of conjecture,

རང་བཞག་ལ་མ་དོན་ལ་མཁས་ར་ག །
rangzhak nalmé dön la khé gyur chik
Let us master the genuine state of natural rest!

་་རང་ག་གཞོན་་མ་པ་། །
dé tsé rang rig zhön nu bumpa kü
The Gentle Voiced — Mañjughoṣa — of natural luminosity

མེན་ཆ་རང་འོད་གསལ་བ་འཇམ་པ་དངས། །
khyen cha rang ösalwa jampé yang
Is the cognizance of self-awareness, the youthful vase body:

ས་རབ་རང་ང་ོན་མ་ང་བ་ས། །
sherab rang jung drönmé nangwa yi
May the brilliant lamp of naturally arisen insight

ིབ་པ་ན་པ་འབ་པོ་འམས་ར་ག །
dribpé münpa tibpo jom gyur chik
Banish the dense darkness of mind’s obscurations!

མ་བས་འས་མ་ས་པ་ས་ད་ལ། །
ma chö dü ma chépé chönyi la
In the nature, which is uncompounded and uncontrived,

བས་མ་ལམ་ིས་གསར་་བབ་ད་པས། །
chömé lam gyi sar du drup mépé
Nothing can be generated anew through fabricated paths,

་ལས་མ་ང་མཐར་ག་འས་་དོན། ། 109
་ལས་མ་ང་མཐར་ག་འས་་དོན། །
gyu lé ma jung tartuk drébüi dön
Which is why the ultimate fruit does not arise from a cause.

རང་ལ་་ནས་གནས་པ་མཐོང་བར་ཤོག །
rang la yé né nepa tongwar shok
May we come to see what is, and always has been, within!

ད་དོད་ག་་ན་པ་འལ་བ་ལམ། །
yichö tsik gi punpa trulwé lam
Husk-like words of speculative ideas lead only to delusion:

་ར་བོད་ང་ོག་པ་་བ་ེ། །
jitar jö kyang tokpé drawa té
However they’re expressed, they entangle us in thought.

ང་ལས་མ་ང་རང་ས་ག་་བ། །
lung lé ma jung rang gi rig chawé
Let us practise instead the heart’s profound instructions,

མན་ངག་ཟབ་མོ་ིང་ལ་བོམ་པར་ཤོག །
mengak zabmo nying la gompar shok
Which arise not from scripture, but are intuitively known!

གང་འན་མས་་་བོ་ད་ིས་འལ། །
zung dzin sem ni ngowo nyi kyi trul
The mind of perceiver and perceived is essentially deluded.

གང་ར་དགས་པ་་བན་ད་་ན། །
gang tar mikpa dé zhin nyi du min
No matter what its focus, it never accords with how things are.

མས་ལས་མ་ང་རང་ང་་ས་། །
sem lé ma jung rangjung yeshé ku
May we attain the buddhahood of definitive reality –

ས་པ་དོན་ི་སངས་ས་འབ་པར་ཤོག །
ngepa dön gyi sangyé drubpar shok
The natural wisdom-kāya that does not derive from mind!

ག་ོང་ག་པ་དིངས་་ས་ཐམས་ཅད། ། 110
ག་ོང་ག་པ་དིངས་་ས་ཐམས་ཅད། །
rigtong rigpé ying su chö tamché
Within the all-pervading space of rigpa, empty and aware,

མཉམ་པ་ད་ར་ག་་ཉག་གག་ལ། །
nyampa nyi gyur tiklé nyak chik la
All things are equal, and, in this single, perfect sphere,

འར་འདས་་དོགས་ག་པ་ངང་ལ་། །
khordé ré dok zhikpé ngang tsul du
There are no longings or fears for saṃsāra or nirvāṇa:

་གནས་ས་་གཏན་ིད་ན་པར་ཤོག །
mi né chökü tensi zinpar shok
May we capture this stronghold of unlocated dharmakāya!

འ་ར་ས་དང་ལ་་ང་བ་ཡང་། །
di tar lü dang yul du nangwa yang
Whatever we perceive, as the body or as objects of the senses,

རབ་བ་བན་་ོག་པ་དབང་ས་ང་། །
rab rib zhin du tokpé wang gi nang
Is like defective vision, apparent through the force of thought alone —

་ོག་་ས་ན་པོ་རང་གདངས་ིས། །
mi tok yeshé chenpö rang dang kyi
By means of the natural radiance of great, non-conceptual wisdom,

ས་ཟད་གདོད་མ་དིངས་་ངས་ར་ག །
chö zé dömé ying su jang gyur chik
May all be purified into the original space of phenomenal exhaustion!

་་མཁའ་དང་མཉམ་པ་་ས་། །
dé tsé kha dang nyampé yeshé ku
At that time, may we gain the ultimate, unobstructed fruition,

ོགས་ས་་མཐའ་ིད་་འོ་ན་ི། །
chok dü muta si du dro kun gyi
And, with a wisdom buddha-form as vast and limitless as the sky,

ཕན་བ་དོན་ན་འ་བ་ད་བན་ནོར། ། 111
ཕན་བ་དོན་ན་འ་བ་ད་བན་ནོར། །
pendé dön kun jowé yizhin nor
Become wish-granting jewels, providing benefit and happiness

ིབ་ལ་འས་་མཐར་ག་ཐོབ་པར་ཤོག །
dripdral drébü tartuk tobpar shok
To beings everywhere, throughout the whole infinity of space and time!

ས་པ་འ་་་ན་་་་་ར་་མ་པར་འལ་པར་ཡོངས་་གས་པ་ེ་བན་མ་བ་ོང་་ས་དབང་མོས་རབ་
ས་་ི་་ས་ི་ས་ད་བར་བ་ས་པ་་ག་དང་། ལ་དཀར་ེང་བ་ན་པོ་་ན་ན་བཅས་བཀའ་
ས་བལ་བ་ེན་ས་ནས་ས་་ད་ལ་་ཕམ་འཇམ་དཔལ་དེས་པའམ་འོད་གསལ་ོ་ེ་ས་་བ་ོགས་པར་
ིས་པ་ེ། ོགས་པ་ན་པོ་བ་མཐ་རང་ད་ན་ན་རང་ང་གས་པར་གང་ཤར་ས་པ་ད་བས་འོ་ན་
གདོད་མ་མན་པོ་འཇམ་དཔལ་གཞོན་་་འཕང་ཐོབ་པར་ར་ག།
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.

ཐོས་པ་ཙམ་ིས་ས་པར་ོལ་འར་ས། །
töpa tsam gyi ngepar drol gyur zhé
‘Merely hearing this is sure to bring liberation’ —

ོ་ེ་འཆང་ས་བགས་པ་ལམ་ི་མག །
dorje chang gi ngakpa lam gyi chok
Thus, Vajradhara praised the supreme of paths.

འ་ལ་མས་པར་ེད་པ་ོས་་འཚལ། །
di tsul sempar chépa mö chi tsal
What need is there to mention holding it in mind?

ས་ད་བན་པས་ར་་ོལ་བར་འར། །
chönyi denpé nyur du drolwar gyur
May the truth of dharmatā swiftly bring liberation!

ོལ་བཅས་ག་པས་གལ་བར་དཀའ་བ་། །
tsol ché tekpé dulwar kawé tsé
‘When it’s difficult for students to follow effort-based vehicles,

112
ན་བཟང་གས་ི་བན་པ་འང་ས་། །
kunzang tuk kyi tenpa jung zhé su
The teachings of Samantabhadra’s wisdom-mind will arise’—

བགས་པ་ང་བན་ིང་པོ་བན་པ་ས། །
ngakpé lung zhing nyingpö tenpa yi
May these essential teachings, praised in such statements,

འག་ེན་ན་་བ་ང་ས་ར་ག །
jikten kuntu khyab ching gyé gyur chik
Pervade the whole universe, spreading everywhere, far and wide!

ས་མ་ལམ།། །།
Sarva maṅgalam.

| Translated by Adam Pearcey, 2017. Revised 2020.

Version: 2.1-20211125

113
༄༅། །ན་མེན་ོང་ན་པ་་མ་ལ་འོར་་ས་ང་ེར་ས་་བ་བགས་
སོ། །

Giver of the Light of Wisdom

A Guru Yoga of the Omniscient Longchenpa

by Jamyang Khyentse Chökyi Lodrö

་མ་ལ་ག་འཚལ་ལོ། །
Homage to the guru!

ན་མེན་ས་ི་ལ་པོར་་ེད་པ་དད་པ་དང་མོས་ས་ག་པོ་དང་ན་པ་མས་ིས་ལམ་ཟབ་མོ་འ་ལ་འག་
པར་་ེ། ་ལ་ཐོག་མར་བས་མས་།
Those who possess unshakeable faith and intense devotion towards the Omniscient King of Dharma should set out
upon this profound path, which begins with refuge and bodhicitta:

ཨཿ རང་ང་ོང་གསལ་ས་ི་དིངས། །
ah, rangjung tong sal chö kyi ying
Aḥ! Self-arisen clarity and emptiness, the dharmadhātu—

་ས་་ཅན་་མ་ལ། །
yeshe kuchen lama la
In the guru who possesses the primordial wisdom kāya

་ེད་ས་པས་བས་་མ། །
miché güpé kyab su chi
I take refuge with unwavering devotion.

འོ་མས་་མ་སར་འད་བི། །
dro nam lamé sar gö gyi
I vow to lead beings to the guru’s level.

ེན་བེད་།

Visualization

ཨ། ོད་བད་འན་ན་དག་པ་ོང་། །
ah, nöchü dzin zhen dakpé long
Ah. In the expanse in which clinging to environment and inhabitants is purified,

རང་ང་འཇའ་འོད་འིགས་པ་དས། ། 114
རང་ང་འཇའ་འོད་འིགས་པ་དས། །
rangjung ja ö trikpé ü
Amidst an expanse of rainbow light,

ང་ི་པད་མ་་བ་ེང་། །
sengtri pema dawé teng
Upon a lion-throne, lotus and moon,

རང་ག་ན་མེན་་མ་། །
rangrig künkhyen lama ni
My own awareness manifests as the Omniscient Guru,

་འམ་པི་ཏ་་ཆས། །
zhi dzum pandita yi ché
Smiling serenely, wearing the costume of a paṇḍita,

མས་ད་ངལ་གསོ་ག་་ཅན། །
semnyi ngalsö chakgya chen
And adopting the gesture of finding comfort and ease in mind-as-such.

་ལ་་གམ་དིལ་འར་ོགས། །
ku la tsa sum kyilkhor dzok
Within his form the maṇḍalas of the Three Roots are all complete.

མ་བེད་་ོགས་ན་ིས་བ། །
ma kyé yé dzok lhün gyi drub
Not generated, he is primordially perfect, spontaneously present—

གཟོད་ནས་དམ་་འ་འལ་ད། །
zö né damyé dudral mé
Samayasattva and jñānasattva forever beyond union and separation.

་ས་ན་བ་ན་པོར་གསལ། །
yeshe lhündrub chenpor sal
He manifests clearly as great spontaneously present wisdom.

ཚོགས་བསགས་པ་།

Gathering the Accumulations

རང་ག་་དང་གས་་ད། །
rangrig lha dang nyisumé
Within the non-duality of my own awareness and the deity,

དག་མཉམ་ན་པོ་ག་ས་འད། ། 115
དག་མཉམ་ན་པོ་ག་ས་འད། །
dak nyam chenpö chak gi dü
I bow down in the homage of great purity and equalness.

འར་འདས་རོ་མཉམ་ངང་་མད། །
khordé ronyam ngang du chö
While experiencing the equal taste of saṃsāra and nirvāṇa, I offer.

ིག་ང་ེ་ད་ོང་་བཤགས། །
diktung kyemé long du shak
In the expanse in which misdeeds and downfalls do not arise, I confess.

རང་ོལ་ག་པ་ེས་་རངས། །
rangdrol rigpa jé yirang
In the spontaneous freedom of awareness, I rejoice.

འཕོ་ད་བ་བལ་ན་པོར་བགས། །
pomé khyabdal chenpor zhuk
Remain, I pray, in great pervasiveness beyond transference.

ོལ་ལ་ས་འར་བོར་བར་བལ། །
tsoldral chökhor korwar kul
Turn the wheel of effortless Dharma, I implore you.

ས་དིངས་་ོལ་ན་པོར་བོ། །
chöying yedrol chenpor ngo
In the great primordial freedom of the dharmadhātu, I dedicate.

མལ་།

Maṇḍala Offering

ི་ོད་འག་ེན་དཔལ་འོར་དང་། །
chinö jikten paljor dang
The outer world filled with splendid riches

ནང་བད་ང་ཁམས་མ་ལར། །
nangchü pung kham mandalar
And its inhabitants’ aggregates and elements—

དིངས་ང་འཇའ་འོད་ཚོམ་་བ། །
ying nang ja ö tsombu tra
As a maṇḍala, clusters of rainbow light in space,

་གམ་དོན་ི་་ལ་འལ། ། 116
་གམ་དོན་ི་་ལ་འལ། །
ku sum dön gyi lha la bul
I offer to the ultimate deities of the three kāyas.

ༀ་་་མ་ལ་་ཛ་ཿྃ།
om guru mandala pudza ah hung
oṃ guru-maṇḍala-pūja āḥ hūṃ

གསོལ་འབས་།

Prayer

འོད་གསལ་ང་བ་མཐར་ིན་ང་། །
ösal nang zhi tarchin ching
You completely mastered the four luminous visions

ག་པ་་འར་་ར་བངས། །
rigpa mingyur ku ngar zheng
And arose in the five kāyas of unchanging awareness,

རང་ང་ག་བིད་དཔལ་་འབར། །
rangjung ziji pal du bar
Blazing with naturally arisen majesty and splendour—

གདོད་མ་མན་པོ་ོང་ན་པ། །
dömé gönpo longchenpa
Primordial protector Longchenpa,

ི་ད་འོད་ར་ལ་ག་འཚལ། །
drimé özer la chaktsal
Drimé Özer, to you I pay homage.

ེ་གག་ས་པས་གསོལ་བ་འབས། །
tsechik güpé solwa deb
With single-pointed devotion, I pray to you:

ག་་གས་ེས་ིན་ིས་ོབས། །
taktu tukjé jingyi lob
Always bless me with your compassion.

་ས་ང་བ་ས་པར་མཛོད། །
yeshe nangwa gyepar dzö
Cause my wisdom experience to increase,

་མ་ེད་དང་མཉམ་པར་ཤོག ། 117
་མ་ེད་དང་མཉམ་པར་ཤོག །
lama khyé dang nyampar shok
And, O Guru, let me become your equal.

ༀ་ཿམ་་་་ས་ི་ྃ།
om ah maha guru sarva siddhi hung
oṃ āḥ mahāguru sarva siddhi hūṃ

ས་བ།
Recite this mantra.

དབང་ང་བ་། །

Receiving Empowerment

འོ། མེན་ནོ་མེན་ནོ་ན་མེན་་མ། །
o khyen no khyen no künkhyen lama
O! Care for me! Omniscient guru, care for me!

བདག་ད་ིན་ིས་བབ་པར་མཛོད་ག །
dak gyü jingyi lab par dzö chik
Let your blessings infuse my mindstream.

་ས་ོ་ེ་དབང་ན་བར་ནས། །
yeshe dorjé wangchen kur né
Bestow the great empowerment of vajra wisdom

་བ་ས་བོན་བས་པར་མཛོད་ག །
ku zhi sabön tebpar dzö chik
And sow the seeds of the four kāyas within me.

ེ་གག་གསོལ་བ་བཏབ་པ་ལས། །
tsechik solwa tabpa lé
Through my single-pointed supplication,

་མ་དེས་པ་ཉམས་དང་ན། །
lama gyepé nyam dangden
The guru assumes a joyous expression

ིན་བས་ག་བིད་དཔལ་་འབར། །
jinlab ziji pal du bar
And blazes with blessings and resplendence.

་མ་དལ་མིན་གས་ཀ་ནས། ། 118
་མ་དལ་མིན་གས་ཀ་ནས། །
lamé tral drin tukka né
From the guru’s forehead, throat and heart,

རང་འ་་དང་ག་འ་གམ། །
rang dré ku dang yikdru sum
Replica forms and the three seed-syllables

འོད་ར་བད་ི་དང་བཅས་ང་། །
özer dütsi dangché jung
Emerge together with light-rays and nectar,

རང་་གནས་གམ་མ་པ་ས། །
rang gi né sum timpa yi
Which, as they dissolve into my own three centres,

ིབ་དག་ིན་བས་དབང་བར་ཐོབ། །
drib dak jinlab wangkur tob
Purify obscurations, confer blessings and empowerment,

་བ་་འཕང་ད་ལ་བཞག །
ku zhi gopang gyü la zhak
And establish the state of the four kāyas within my mind.

མཐར་་་མ་འོད་་། །
tar ni lama ö du zhu
Finally the guru melts into light,

ིཿག་དམར་ར་ར་པ་ད། །
dhih yik marser gyurpa nyi
Becomes an orange dhīḥ syllable,

རང་་ིང་དས་མ་པ་ལས། །
rang gi nying ü timpa lé
Which dissolves into the centre of my heart,

ག་ོང་དངས་པ་ལ་ན་ོགས། །
riktong gongpé tsal chen dzok
Perfecting the great strength of awareness-emptiness realization,

ད་དོད་ོས་དང་ལ་བ་། །
yichö trö dang dralwa yi
And I rest in the primordially pure state beyond the ordinary mind,

ཀ་དག་ོ་འདས་ངང་་བཞག ། 119
ཀ་དག་ོ་འདས་ངང་་བཞག །
kadak lodé ngang du zhak
Free from the elaboration of speculative notions.

ས་་གནས་་མཉམ་པར་བཞག །
Rest in meditative equipoise for as long as possible.

ར་ཡང་་འོད་ིམ་། །
lar yang tsitté ö khyim du
Once again, within the light sphere at my heart,

ིཿག་ཡོངས་་ར་པ་ལས། །
dhih yik yongsu gyurpa lé
The syllable dhīḥ completely transforms

་མ་འཇམ་དཔལ་ལོངས་ོད་ོགས། །
lama jampal longchö dzok
Into the sambhogakāya guru Mañjuśrī—

དམར་ར་རལ་ི་ེགས་བམ་འན། །
marser raldri lekbam dzin
Orange, holding a sword and book,

་འམ་དར་དང་ན་ན་བན། །
zhi dzum dar dang rinchen gyen
Peaceful, smiling, with silk and jewel adornments,

ཞབས་གས་ོ་ེ་ིལ་ང་བགས། །
zhab nyi dorjé kyiltrung zhuk
And two legs crossed in the vajra posture.

གས་ཀར་་བ་ལ་གནས་པ། །
tukkar dawa la nepé
At his heart upon a moon disc

ིཿམཐར་གས་ི་ེང་བས་བོར། །
dhih tar ngak kyi trengwé kor
Is a dhīḥ encircled by the mantra garland.

འོད་འོས་ལ་བ་ས་བཅས་མད། །
ö trö gyalwa sé ché chö
Light emanates, offers to the victors and their heirs

མེན་བེ་ིན་བས་ཐམས་ཅད་བས། ། 120
མེན་བེ་ིན་བས་ཐམས་ཅད་བས། །
khyentsé jinlab tamché dü
And collects all their blessings of knowledge and love.

བདག་ོ་ག་ག་ན་པ་ལ། །
dak lö timuk münpa sel
The darkness of my mind’s delusion is dispelled,

ོ་ོས་ང་བ་ས་པར་ར། །
lodrö nangwa gyepar gyur
And the light of its intelligence expands.

ༀ་ས་དྷ་་བ་་་ཝ་་་བ་ཨ་་་ཨཿ།
om sarva dharma bhava sobhava bishuddha benza a a am ah
oṃ sarva-dharmābhāva-svabhāva viśuddha-vajra a ā aṃ aḥ |

་ྀ་་པ་་ཿས་དྷྰ་ཡ་་ཏ་ས་ཏ་་ག་ཏ་་ན་་ཡ་མ་ྰི་པ་་ི་་་་་་་ཨ་
ཿ།
prakriti parishuddha sarva dharma yad uta sarva tathagata jnanakaya manjushri pari
shuddhitam upadayeti a ah
prakṛti-pariśuddhāḥ sarva-dharmā yad uta sarva-tathāgata-jñāna-kāya-mañjuśrī-
pariśuddhitām upādāyeti a āḥ |

ས་ཏ་་ག་ཏ་ ི་ད་ཡཾ་ཧ་ར་ཧ་ར།
sarva tathagata hridayang hara hara
sarva-tathāgata-hṛdayaṃ hara hara |

ༀ་ྃ་ ིཿབྷ་ག་བན་་ན་ི། ་ི་་ར། མ་་་ཙ། ས་དྷ་ག་ག་་མ་ལ་་པ་་་དྷ་་་

་ན་ག་ཿ།
om hung hrih bhagavan jnanamurti vagishvara mahavatsa sarvadharma gaganamala
suparishudha dharmadhatu jnanagarbha ah
oṃ hūṃ hrīḥ bhagavan jñāna-mūrti vāg-īśvara mahā-vāca sarva-dharma gaganāmala-
supariśuddha-dharma-dhātu-jñāna-garbha āḥ |1

ས་དང་།
And:

ༀ་ཨ་ར་པ་ཙ་ན་ིཿ
om a ra pa tsa na dhih
oṃ a ra pa ca na dhīḥ

་ས་དང་།
Recite this as many times as possible. Then:

121
བས་འགར་ོད་བད་ང་བ་ན། །
་མ་འཇམ་དཔལ་དཔའ་བོ་། །
གནས་གམ་ག་་རོལ་པར་བ། །
རང་ང་ོ་དང་བ་བ་། །
ལ་ོང་དག་ལ་ཡང་ཡང་འབད། །
On occasion regard all appearances—environment and inhabitants—
As the play of the mudrā of the three centres
Of the guru and heroic Mañjuśrī.
Exert yourself repeatedly in the trainings
Of emanating and reabsorbing self-manifestations.

ན་མཐར་ད་བ་བོ་བ་།
At the end, dedicate the merit with:

ད་འས་མཐའ་ཡས་མས་ཅན་ན། །
gé di tayé semchen kün
Through this virtue, may all infinite sentient beings

ན་མེན་ས་ི་ལ་པོ་དང་། །
künkhyen chö kyi gyalpo dang
Realize the state of the omniscient King of Dharma

འཇམ་དཔལ་་ས་མས་དཔའ་། །
jampal yeshe sempa yi
And the wisdom being Mañjuśrī

་འཕང་་འར་མན་ས་། །
gopang tsé dir ngön jé té
Within this very lifetime,

ིད་གམ་ོང་ེར་ོང་ར་ག །
si sum drongkhyer tong gyur chik
And may the citadel of the three worlds be emptied.

ས་སོགས་ན་མོང་དང་ན་མོང་མ་ན་པ་ོན་ལམ་ིས་ས་གདབ་ང་་མ་ལམ་ེར་དང་མ་ལ་བར་འོ། །
Seal the practice in this way with common and uncommon prayers of aspiration, and then do not part from the
integration of guru practice.

ས་པའང་ད་ོང་ན་དགའ་རབ་ས་ི་ར། འཇམ་དངས་ོ་ོས་་མཚོས་ཐ་ར་་བ་ས་བ་ལ་ས་མ་
བན་བལ་བ་པོས་་ར་བད་པ་འས་ང་དཔལ་ན་་མ་ིན་བབ་ིང་དས་་འག་པ་ར་ར་
ག །ས་་མ་།། །།
Thus, in response to a request from the bhikṣu Kunga Rabgye, I, Jamyang Lodrö Gyatso, spoke these words on the
tenth day of the Aśvinī [i.e., ninth] month, and the one who made the request wrote them down. May this become a

122
cause for the blessings of the glorious guru to penetrate the core of our hearts. Sarvadā maṅgalam.

| Translated by Adam Pearcey with the generous support of the Khyentse Foundation
and Tertön Sogyal Trust, 2023. (Longer mantra extracted from Chanting the Names
of Mañjuśrī translated by Ryan Conlon and Stefan Mang.)

Source: 'Jam dbyangs chos kyi blo gros. "kun mkhyen klong chen pa’i bla ma’i rnal
'byor/" in 'jam dbyangs chos kyi blo gros kyi gsung 'bum. 12 vols. Bir: Khyentse
Labrang, 2012. (W1KG12986). Vol. 4: 85–88 & 89–922

Version: 1.2-20230130

1. ↑ Oṃ—O you whose nature is the non-existence of all phenomena, whose vajra[-essence] is fully pure—
a ā aṃ aḥ! All phenomena are by nature completely pure—to explain, [they are completely pure] based
on their being the complete purity that is Mañjuśrī, the wisdom body of all tathāgatas—a āḥ! Seize, seize
the heart of all tathāgatas! Oṃ hūṃ hrīḥ—O Blessed One, wisdom body, lord of speech, whose speech is
great, who is all Dharma, whose essence is the wisdom of the Dharma realm that is completely pure like
stainless space—āḥ!

2. ↑ Note that this text appears twice in the same volume.

123
༄༅། །་མ་ལ་འོར།

Guru Yoga1
by Jamyang Khyentse Chökyi Lodrö

ཨ། རང་མན་ནམ་མཁར་འཇའ་འོད་འིགས་པ་ོང་། །
a, rang dün namkhar ja ö trikpé long
Ah! In the sky before me, in an expanse of rainbow light,

ང་ི་པད་དཀར་་བ་ས་པ་ེང་། །
sengtri pekar dawa gyepé teng
Upon a lion throne, white lotus and full-moon seat,

་བ་་མ་་ན་ན་པོ་། །
tsawé lama orgyen rinpoche
Is my own root guru in the form of Orgyen Rinpoche,

ང་ིད་ལ་གནོན་གསལ་བ་གས་ཀ་། །
nangsi zilnön salwé tukka ru
'Prevailing Over All That Appears and Exists.'

འཇམ་དངས་་མ་དམར་ར་རལ་ེགས་བམས། །
jamyang lama marser ral lek nam
In his heart is the guru Mañjughoṣa, orange, holding a sword and book,

གས་ཀར་ིཿག་འོད་ར་འབར་བ་ལས། །
tukkar dhih yik özer barwa lé
And with a syllable dhīḥ at his heart that blazes with light,

འོད་ར་ཁ་དོག་་་འོས་པ་ས། །
özer khadok na nga tröpa yi
From which five-coloured rays of light shoot out

ོངས་པ་ན་པ་ཐམས་ཅད་ལ་བར་ར། །
mongpé münpa tamché selwar gyur
To dispel all the darkness of confusion.

ༀ་ཿབ་་་པ་་་ན་ས་ི་ཕ་ལ་ྃ།
om ah benza guru pema prajnya jnyana sarwa siddhi pala hung
oṃ āḥ vajra guru padma prajñā jñāna sarva siddhi phala hūṃ

ས་བ།
Recite this mantra.

124
མཐར་་་མ་འོད་་རང་ལ་མ་་་་ེད་མེན་གས་ས་པར་བསམ།
At the end consider that the guru melts into light and dissolves into you, causing the twofold knowledge—of all that
exists and of its nature—to increase.

ད་བོ་འོ། །
Perform the dedication of merit

ས་པའང་ེལ་ལོ་ེལ་་ས་བ་ལ་ོ་ག་མཁར་་གས་ར་ཅན་་ིས་པའོ།། །།
This was written in Chakpurchen, Lhodrak Kharchu, on the tenth day of the Monkey month in the Monkey year.

| Translated by Adam Pearcey with the generous support of the Khyentse Foundation
and Tertön Sogyal Trust, 2023.

Source: 'Jam dbyangs chos kyi blo gros. 'Jam dbyangs chos kyi blo gros kyi gsung
'bum. 12 vols. Bir, H.P.: Khyentse Labrang, 2012. (BDRC W1KG12986). Vol. 5: 580–
581.

Version: 1.1-20230124

1. ↑ The original is untitled; this title has been added by the translator.

125
Mañjuśrī Inscription 1
by Jamyang Khyentse Chökyi Lodrö

Oṃ svasti!
Wisdom embodiment of the knowledge of all victorious ones,
Great ocean-like treasury of excellent enlightened speech,
Lion of eloquence, Mañjuśrīghoṣa—Voice of Gentle Splendour,
Remain within this support and confer the twofold knowledge.
oṃ supratiṣṭha vajraye svāhā

| Translated by Adam Pearcey with the generous support of the Khyentse Foundation and Tertön
Sogyal Trust, 2022.

Source: 'Jam dbyangs chos kyi blo gros. ’Jam dbyangs chos kyi blo gros kyi gsung 'bum . 12 vols. Bir,
H.P.: Khyentse Labrang, 2012. (W1KG12986) Vol. 10: 573

Version: 1.0-20220604

1. The original is untitled; this title has been added by the translator. ↩

126
༄༅། །འཇམ་དཔལ་་བ་ི་བད་འབས་དད་པ་གསོས་ན་བགས།

The Healing Medicine of Faith

A Prayer to the Lineage of the Sādhana of Peaceful Mañjuśrī

by Khenchen Jigme Phuntsok

ས་དིངས་མཐའ་ལ་ས་་ང་ཁམས་། །
chöying tadral chökü zhingkham su
In the dharmakāya realm, the infinite dharmadhātu,

ད་ས་ག་ན་གདོད་མ་བཙན་ས་ན། །
khyechö drukden dömé tsensa zin
You seized the primordial stronghold with its six special features:1

འཇམ་དཔལ་ན་་བཟང་ལ་གསོལ་བ་འབས། །
jampal kuntuzang la solwa deb
Mañjuśrī Samantabhadra, to you I pray:

ཀ་དག་མན་མ་ོགས་པར་ིན་ིས་ོབས། །
kadak ngönsum tokpar jingyi lob
Inspire me to realize primordial purity!

རང་ང་མ་དག་ལོངས་་ང་ཁམས་། །
rangnang namdak longkü zhingkham su
In the sambhogakāya realm, self-manifest and utterly pure,

ས་པ་་ན་གས་ི་ག་ར་ོགས། །
ngepa ngaden tak kyi chakgyar dzok
You are perfect in your symbolic form with fivefold certainty:2

འཇམ་དཔལ་ོ་ེ་འཆང་ལ་གསོལ་བ་འབས། །
jampal dorjé chang la solwa deb
Mañjuśrī Vajradhara, to you I pray:

ང་བ་མཐའ་་ིན་པར་ིན་ིས་ོབས། །
nang zhi ta ru chinpar jingyi lob
Inspire me to reach the culmination of the four visions!

མ་ས་འོ་འལ་ལ་་ང་ཁམས་། ། 127
མ་ས་འོ་འལ་ལ་་ང་ཁམས་། །
ma ngé drodul tulkü zhingkham su
In the nirmāṇakāya realm for taming beings in unpredictable ways,

གང་འལ་ལ་བ་རོལ་པ་ར་ཡང་ོན། །
gang dul trulwé rolpa chiryang tön
You display all manner of emanations to guide others as appropriate:

འཇམ་དཔལ་་ས་མས་དཔར་གསོལ་བ་འབས། །
jampal yeshe sempar solwa deb
Mañjuśrī, wisdom being, to you I pray:

བན་འོ་དོན་ན་འབ་པར་ིན་ིས་ོབས། །
ten drö dön chen drubpar jingyi lob
Inspire me to accomplish great benefit for the teachings and beings!

གནས་ན་་བོ་ེ་་ང་ཁམས་། །
né chen riwo tsé ngé zhingkham su
In the realm of the Five-Peaked Mountain, the great sacred place,

འཇམ་དཔལ་གས་ི་ིན་བས་ད་ལ་ིན། །
jampal tuk kyi jinlab yi la min
The blessings of Mañjuśrī’s wisdom matured in your mind,

འགས་ད་ན་ཚོགས་ཞབས་ལ་གསོལ་བ་འབས། །
jikme püntsok zhab la solwa deb
Jigme Puntsok, at your feet I pray:

དངས་བད་ོགས་པ་འཕོ་བར་ིན་ིས་ོབས། །
gonggyü tokpa powar jingyi lob
Inspire me with the realization of the mind-transmission lineage!

གཞན་ཡང་་བད་་མ་་དམ་། །
zhenyang tsa gyü lama yidam lha
To all the root and lineage masters, the yidam deities,

མཁའ་འོ་དམ་ཅན་བཅས་ལ་གསོལ་བ་འབས། །
khandro damchen ché la solwa deb
Ḍākinīs and oath-bound guardians, I pray:

ིན་བས་དས་བ་མག་ཐོབ་ིན་ལས་འབ། ། 128
ིན་བས་དས་བ་མག་ཐོབ་ིན་ལས་འབ། །
jinlab ngödrub chok tob trinlé drub
Inspire me to receive your blessings and the supreme attainment,

བར་ཆད་མཐའ་དག་་བར་ིན་ིས་ོབས། །
barché tadak zhiwar jingyi lob
And to accomplish enlightened activity and pacify all obstacles!

་ར་གསོལ་བ་བཏབ་པ་ིན་བས་ིས། །
detar solwa tabpé jinlab kyi
Through the blessings of praying in this way,

་འར་ས་ིད་གས་ཚོགས་ང་་འལ། །
tsé dir chösi lektsok gong du pel
In this life, may every excellence, both spiritual and temporal, increase;

ི་མ་འེན་མག་་མ་་འལ་དང་། །
chima dren chok lamé gyutrul dang
And, in future, may we all gain realization in the very same gathering,

དེར་ད་ཚོམ་་གག་་འབ་པར་ཤོག །
yermé tsombu chik tu drubpar shok
Inseparable from the illusory form of the supreme guide and guru.

ས་་མ་ས་དིངས་དང་བསོད་དོན་སོགས་ི་གས་བད་བན་ངག་དབང་ོ་ོས་མངས་ད་ིས་ལ་བ་ང་
མག་་བོ་ེ་་ཡང་དན་ཨ་་ར་ག་ག་་བད་པ་དའོ།། །།
Thus, to fulfil the wishes of Lama Chöying and Södön and others, Ngawang Lodrö Tsungmé, composed this in the
remote Asura cave at the supreme emanated place of Wutaishan. May virtue abound!

| Translated by Adam Pearcey, 2019.

Source: 'jigs med phun tshogs 'byung gnas. "'jam dpal zhi sgrub kyi brgyud 'debs dad
pa'i sos sman" In gsung 'bum/_'jigs med phun tshogs 'byung gnas/. 3 vols. xiang gang:
xiang gang xin zhi chu ban she, 2002. (BDRC W00KG03976). Vol. 1: 61–62

Version: 1.2-20220819

129
1. ↑ 1) The fruition is superior to the ground (gzhi las 'phags pa); 2) it manifests in one's own experience
(rang ngor snang ba); 3) it is discerning (bye brag phyed pa); 4) it is freed in the immediacy of that
discernment (phyed thog tu grol ba); 5) it does not arise from anything else (gzhan las ma byung ba); 6)
it abides in its own place (rang sar gnas pa).

2. ↑ i.e., the certain place, teacher, teaching, assembly and time.

130
The Meaning of the Six Syllables of the King of
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 vidyā-
mantras, 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.

131
Dhīḥ symbolizes the recitation in which sound never wavers from the samādhi of
dharmatā; the dissolution of the unceasingly clear appearance of the generation-
stage 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 upside-down letter haṅ ()
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 body,1 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
stabilization,2 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 consort.3

132
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
itself.4

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.

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 lamps.5

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 Samantabhadra.6

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!

| Samye 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)

133
Secondary Sources
Garab Dorjé. The Three Statements that Strike the Vital Point

Version: 1.3-20220814

1. Referring in particular to the yoga of heat (gtum mo). ↩

2. Reading yab 'babs mas brtan as yas 'babs mas brtan ↩

3. 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). ↩

4. The following lines in italics are the Three Statements that Strike the Vital
Point by Garab Dorje. ↩

5. 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) ↩

6. 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). ↩

134
The Flourishing Splendour of Intelligence
In Praise of Mañjuśrī
by Do Dasel Wangmo

In the sky before me, amidst billowing white clouds,

At the heart of a canopy of rainbow-coloured rays of light,
Upon lotus and moon, is the embodiment of all the buddhas’ wisdom,
Glowing orange and youthful with the signs and marks.
In his hand he holds the treasure that cuts through delusion’s web,
A dark blue sword ablaze with the flames of pristine knowing.
To signify his comprehension of all the Dharma, profound and vast,
He holds an utpala upon which there lies a volume of scripture.
He wears the jewel ornaments and silken garments.
Handsome and youthful, he is forever delightful to behold.
Magnificent repository of wisdom beyond imagining,
It is due to my stubborn obscurations from the past
That I fail to see your face, O supreme deity of deities.
As I’m confined within existence, bound by the chains of confusion.
Now is the time—take hold of me with your wisdom and compassion!
Let the sunlight of your knowledge dispel the darkness in my mind!
Let the force of merit banish the troubles of all beings,
And expand the light of intelligence and confidence,
Unimpeded in its application to all knowable things.

Written by Dasel.

| Translated by Adam Pearcey, 2023.

Bibliography

Tibetan Edition
mdo zla gsal dbang mo. "'jam dpal bstod pa blo gros dpal bskyed" In rje btsun ma
mdo zla gsal dbang mo'i gsung rtsom phyogs bsgrigs, Beijing: mi rigs dpe skrun khang,
2007. p. 146

Version: 1.0-20230308

135
Praise of the Lords of the Three Families
by Jamyang Khyentse Chökyi Lodrö

Oṃ svasti!

You dispel the darkness of wrong view,

And open the lotus of perfect intellect,
Seeing all knowable things as they truly are –
Mañjughoṣa, to you I pay homage!

With great love, you look upon us,

And bring freedom from suffering's shackles,
Always acting for beings' welfare –
Great Compassionate One, to you I pay homage!

You wield the vajra weapon in your hand,

And eliminate all the evil hosts of māra,
You are the powerful, the wrathful –
Vajrapāṇi, to you I pay homage!

Through the virtue of offering this praise

To the master-protectors of the three families,
May I and all other sentient beings
Attain the level of enlightenment!

| Translated by Abraham Ta-Quan and Adam Pearcey, 2015.

Bibliography

Tibetan Edition
'Jam dbyangs chos kyi blo gros. "rigs gsum mgon po'i bstod pa/" in 'Jam dbyangs chos
kyi blo gros kyi gsung 'bum. 12 vols. Bir: Khyentse Labrang, 2012. W1KG12986. Vol. 2:
337

Version: 1.2-20220329

136
༄༅། །འཇམ་དཔལ་གས་ར་བོད་གསོལ་བགས། །

Praise and Prayer to the Five Families of Mañjuśrī

by Jamyang Khyentse Chökyi Lodrö

ༀ་་ེ་་ན་མཿ
om wakyédam namah
oṃ vākyedaṃ namaḥ

སངས་ས་ན་ི་་ན་པོ། །
sangye kün gyi ku chenpo
Great body of all the buddhas,

་ས་་ེ་་དབང་ག །
yeshe ku té kü wangchuk
Wisdom body, sovereign body,

འཇམ་དཔལ་ི་མ་ད་པ་། །
jampal drima mepé ku
Mañjuśrī, immaculate in form,

མག་ིན་ོ་ེར་ག་འཚལ་བོད།
chok jin dorjér chaktsal tö
Vajra granter of boons, to you I offer homage and praise.

ༀ་་ི་་་ྃ།
om wagi shvari mum
oṃ vāgiśvara muṃ

བདག་ད་ེ་་དང་ན། །
dakmé sengé dra dangden
Striking fear into deer-like heretics

་ེགས་་གས་ངན་འགས་པ། །
mutek ridak ngen jikpa
With the lion’s roar of selflessness.1

ན་་འོ་བ་དོན་ོན་པ། །
küntu drowé dön tönpé
You reveal the universal meaning,

གང་་དབང་ག་ག་འཚལ་བོད། ། 137
གང་་དབང་ག་ག་འཚལ་བོད། །
sung gi wangchuk chaktsal tö
Master of speech, to you I offer homage and praise.

ༀ་ཨ་ར་པ་ཙ་ན་ིཿ
om arapatsana dhih
oṃ arapacana dhīḥ

འོ་བ་མར་་་ས་ོན། །
drowé marmé yeshe drön
A light for beings, a lantern unto wisdom,

ག་བིད་ན་པོ་འོད་གསལ་བ། །
ziji chenpo ösalwa
With energy supreme, most radiant,2

ན་་ོག་པ་ཐམས་ཅད་ངས། །
küntu tokpa tamché pang
Entirely free from any form of concept.3

འཇམ་དཔལ་ོ་ེར་ག་འཚལ་བོད། །
jampal dorjér chaktsal tö
Mañjuvajra, to you I offer homage and praise.

ༀ་བ་ཀྵ་ཎ་ཿཁ་ེ་ད་་་་ན་་། ་ན་་ཡ་་ི་་ར་ཨ་ར་པ་ཙ་་ཡ་་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

དོན་གམ་་ཚོམ་གད་པ་ོ། །
dön sum tetsom chöpé lo
His thinking free from doubt, his object threefold,

ན་དོན་ཡོན་ཏན་གམ་ི་བདག །
kün dön yönten sum gyi dak
His object all, three properties by nature.4

སངས་ས་ང་བ་་ན་ད། །
sangye changchub lanamé
The buddha’s unsurpassed awakening,5

138
ཡོན་ཏན་མཐའ་ཡས་ག་འཚལ་བོད། །
yönten tayé chaktsal tö
Limitless Qualities, to you I offer homage and praise.

ༀ་ ིཿིཿམ་་ི་་མ་ི་ྃ་ ིཿ་་་ ིཿིཿ་།

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

་བ་ེ་གས་པ་ད། །
mawé sengé tsukpamé
The unassailable, the lion of speech,6

ན་་བ་བས་མག་་དགའ། །
küntu tawé chok tu ga
With universal vision, true delight,

ག་བིད་ེང་བ་་ན་ག །
ziji trengwa ta na duk
With fire garlands, handsome to behold,7

ས་ི་ལ་མཚན་ག་འཚལ་བོད།
chö kyi gyaltsen chaktsal tö
Dharma Banner of Victory, to you I offer homage and praise.

ༀ་མ་ི་་ན་ས་་ྃ། །
om mandzushri jnana sata hung
oṃ mañjuśrī-jñāna-satva-hūṃ

དང་པོ་སངས་ས་་ད་པ། །
dangpö sangye gyu mepa
Primordial buddha, who’s devoid of any cause,

་ས་ག་གག་ི་མ་ད། །
yeshe mik chik drima mé
With wisdom as his only eye, unstained,

་ས་ས་ཅན་་བན་གགས། །
yeshe lüchen dezhin shek
Tathāgata, with wisdom as his body,8

དིལ་འར་དབང་ག་ག་འཚལ་བོད། ། 139
དིལ་འར་དབང་ག་ག་འཚལ་བོད། །
kyilkhor wangchuk chaktsal tö
Lord of the maṇḍala, to you I offer homage and praise.

འཇམ་དཔལ་གས་་་ཚོགས་ལ། །
jampal rik ngé lhatsok la
Through the merit of paying homage and praising

ག་འཚལ་བོད་པ་བསོད་ནམས་ིས། །
chaktsal töpé sönam kyi
The hosts of deities of the five families of Mañjuśrī,

མ་ག་ན་པ་ན་ལ་ནས། །
marik münpa kün sel né
May the darkness of ignorance be entirely dispelled

མེན་གས་ང་བ་ས་པར་ཤོག །
khyen nyinang ba gyepar shok
And the light of twofold knowledge always shine.

ད་ི་ས་པ་བོད་པ་འ། །
ས་ི་ོ་ོས་ས་་བར། །
་ས་ཡོལ་་ེན་དང་བཅས། །
ཨ་མདོ་་མས་བལ་ར་ིས། །
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.

་། ། །།
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.

140
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

Version: 1.0-20220616

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

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

141
The Fresh Saffron Flower
In Praise of Venerable Mañjughoṣa
by Jamyang Khyentse Chökyi Lodrö

Homage to the guru and protector Mañjughoṣa!

Your body is saffron, aglow with the radiance of a breaking dawn;

Your right hand clasps, with vine-like grip, the sapphire sword of wisdom;
Upon your left hand, held broad and open at your heart,
You hold the Perfection of Wisdom, the great mother of the victors of the three
times.

Sthiracakra, your face, at which one never tires of gazing, is as radiant as a hundred
beams of light;
Your wide, loving eyes, as dark as blue utpalas, glance about in all directions;
The magical light that emanates from the snow-white ūrṇā between your brows is
boundless;
Your beautiful shining hair, tied up in knots and dark as a black bee, is not fully
perceptible and beyond imagining;
You are dressed in priceless jewels and fine, weightless, soft pāñcālika silks;
Your two feet are intertwined in a tight vajra knot symbolizing the equality of
existence and peace;
Upon the bed of a vast and immaculate, hundred-thousand-petalled lotus flower
And a rabbit-marked moon that supports your feet and creates a web of all-pervasive
cooling rays,
Your form is that of a sixteen-year-old—handsome, lithe and graceful—with the signs
and marks and the nine traits of a peaceful deity.
Your fine speech, which transcends yet possesses all modes of expression, holds an
infinite ocean of melodious tones
And pleasantly resounds throughout every buddha realm, inspiring the music of
praise.
Your wisdom mind, which knows the nature and extent of all things, is profound and
peaceful, as difficult to fathom as ocean or space.
Your qualities of freedom and ripening, inexhaustible dhāraṇī clouds and samādhis,
are the preserve of the victorious.
Your enlightened activity, like sun and moon, magic gem, wish-granting tree or
excellent vase, extends to the very limits of existence.

Through this meagre praise of the Protector and Tathāgata Knowledge-Treasure's

vast oceanic stores of wisdom,
May the darkness of delusion be dispelled from our minds and may we gain
immaculate dharmic vision;

142
May the lotus of threefold wisdom unfold and may our engagement with the
teachings be entirely unimpeded!

Thus, on the eighteenth day of the fifth month of the Fire Bird year, Lodrö Gyatso
offered this prayer in the temple of Tashi Gepel in Gangtok, Sikkim. May it bring virtue
and goodness!

| Translated by Adam Pearcey with the generous support of the Khyentse Foundation and Tertön
Sogyal Trust, 2021.

Bibliography

Tibetan Edition
'Jam dbyangs chos kyi blo gros. "rje btsun 'jam dpal dbyangs la bstod pa/" in 'Jam
dbyangs chos kyi blo gros kyi gsung 'bum. 12 vols. Bir: Khyentse Labrang, 2012.
W1KG12986. Vol. 2: 373–374

Version: 1.0-20211220

143
The Light of Wisdom
Praise to Mañjuśrī
by Jamyang Khyentse Chökyi Lodrö

Namo mañjuśriye!

I bow to Mañjuśrī, the buddha before all buddhas,

Possessor of the single unblemished eye of wisdom,
Who penetrates to the core of the subtlest particles,
Master of the animate and inanimate, existence and peace.

I bow to the one who is a parent to all beings,

The father who begets all the noble śrāvakas,
Pratyekabuddhas, bodhisattvas and buddhas,
And who has a wisdom body and displays youthfulness.

I bow to the one whose single body is as vast as space,

Whose single voice reaches throughout saṃsāra and nirvāṇa,
Whose single mind is the self-arisen wisdom deity Mānjuśrī,
And who constitutes the life-force of all beings.

In nature and extent, the victorious ones and their heirs

Are none other than emanations of Mañjuśrī himself;
There is not so much as a particle that is otherwise.
I bow to your infinite three secrets, vast and profound.

Sometimes you are at the centre and sometimes in the retinue

Of the inconceivable maṇḍalas of peaceful and wrathful deities.
Yet whatever manifestations appear, be they lesser or supreme,
All are Mañjuśrī’s display—to which I bow.

As millions upon millions of light rays stream forth

From the limitless play of your form and your mantra,
They purify the ordinary world and inhabitants into suchness.
To the one who manifests as the nature of clear light, I bow.

For all those haunted by the darkness of delusion

Even a partial vision of your enlightened form
Or contact with the blessed king of vidyā mantras
Is enough to bestow supreme intelligence—to you I bow.

144
To you whose terrifying red and black forms as a wrathful king
Destroy the malicious and unruly arrogant spirits,
The mind’s three poisons that have evolved into rudras,
Like a blaze consuming hay and straw, I bow.

To Mañjuśrī, who is the great web of illusion;

To Mañjuśrī, who timelessly abides in the three times,
And for whom coming and remaining are mere verbal elaboration;
To Vajra Mañjuśrī, the equality of saṃsāra and nirvāṇa, I bow.

Through this praise, may the sun of Mañjuśrī

Cause the lotus of our intelligence to bloom,
So we may apply correct fourfold understanding
To the teachings of the Tathāgatas in their entirety.

Throughout our lives, may we always be guided

By the Mañjughoṣa guru along the path to liberation.
May we perfect the oceanic conduct of the bodhisattvas
And awaken into the nature of Mañjuśrī’s four kāyas.

Thus, Jampal Gawé Gocha wrote this on the morning of the twenty-third day of the
eleventh month in the Water Dragon year during a Drolö recitation retreat.

| Translated by by Adam Pearcey with the generous support of the Khyentse Foundation and Tertön
Sogyal Trust, 2021.

Bibliography

Tibetan Edition
'Jam dbyangs chos kyi blo gros. "'jam dpal bstod pa ye shes snang ba/" in 'Jam
dbyangs chos kyi blo gros kyi gsung 'bum. 12 vols. Bir: Khyentse Labrang, 2012.
W1KG12986. Vol. 2: 369–370

Version: 1.0-20211217

145
The Lute of Vajra Harmony
Praise to the Protector Mañjuśrī
by Jamyang Khyentse Chökyi Lodrö

Oṃ svasti!
Glorious buddha, immaculate in your splendour,
Who universally radiates beams of wisdom light,
And whose captivating uṣṇīṣa defies perception—
Mañjughoṣa, original buddha, to you I pay homage.

The radiant glow of a fresh new dawn

Permeates and fills the whole of space,
As the Tathāgata together with his heirs
Displays the wondrous dance of delight.

The array of your form extends to every realm.

Your speech transcends yet underlies all expression.
Your mind is the eternal knot, profound and secret,
Its nature difficult to fathom, deep and subtle.

You thoroughly infuse the minds of all the victors.

Your qualities, freed and ripened, are unimaginable.
Outside your wisdom treasury and similar spheres,
Other exertions are like searches for the sky’s ends.

The ornamental play of your unceasing activity,

Which does not fluctuate throughout past, present and future,
Is an endless treasure—enduring, pervasive and spontaneous,
A ground that sustains all sentient beings throughout space.

Emaho! Protector Mañjughoṣa, marvellous and magnificent,

Although you are the father who begets all buddhas,
You do not age or decline but maintain your youth.
Supreme vajra bestower, pinnacle of reality, I bow before you.1

Even within the most minute of tiny particles

Lie oceanic realms with teachers and students
To whom you impart oceans of definitive Dharma—
Inconceivable mystery, in devotion I praise you.

146
Through the pristine virtue of offering praise in this way,
May delusion’s darkness in beings’ minds be dispelled,
May the wisdom that knows nature and extent unfold,
And may everyone attain the supreme level of Mañjuśrī!

Thus, at the request of the shrine-master Chokden, who supplied the necessary writing
materials, Jampal Gawé Gocha instantaneously transcribed—through the playful dance
of his fingers—whatever came to mind while relaxing in a forest in Darjeeling. May
virtue abound!

| Translated by by Adam Pearcey with the generous support of the Khyentse Foundation and Tertön
Sogyal Trust, 2021.

Bibliography

Tibetan Edition
'Jam dbyangs chos kyi blo gros. "mgon po 'jam dpal la bstod pa rdo rje sgra ma'i
rgyud mangs/" in 'Jam dbyangs chos kyi blo gros kyi gsung 'bum. 12 vols. Bir:
Khyentse Labrang, 2012. W1KG12986. Vol. 2: 375–376

Version: 1.0-20211216

1. Cf. Mañjuśrīnāmasaṅgīti 158: mchog sbyin rdo rje mchog khyod 'dud/ / yang dag
mthar gyur khyod la 'dud/ / ↩

147
༄༅། །འཇམ་དངས་བོད་པ་ིན་བས་ར་འག་བགས་སོ། །

The Swift Infusion of Blessings

In Praise of Mañjughoṣa
by Jamyang Khyentse Chökyi Lodrö

ིཿ མཁའ་བ་དང་པོ་སངས་ས་འཇམ་དཔལ་དངས། །
dhih, khakhyab dangpö sangye jampal yang
Dhīḥ. Primordial buddha Mañjuśrīghoṣa, pervasive as the sky,

་ས་ག་གག་ན་་ི་མ་ད། །
yeshe mik chik küntu drima mé
Your singular eye of pristine wisdom is entirely without flaws,

མ་པར་དག་པ་མཚན་ད་འོད་འབར་བ། །
nampar dakpé tsenpé öbarwa
And you gleam with the light of the pure signs and marks—

་མག་ལ་པོ་ེད་ལ་ག་འཚལ་བོད། །
ku chok gyalpo khyé la chaktsal tö
To the king of supreme body, I offer homage and praise.

ཚངས་དངས་བདག་ད་ང་་་དང་ན། །
tsang yang dakmé sengé dra dangden
With your voice of Brahma and selfless leonine roar,

་ེགས་་གས་ན་་ག་མཛོད་པ། །
mutek ridak küntu trak dzöpa
You strike fear into the wild beasts of the tīrthikas.

བོད་ད་བོད་པ་ན་ི་གར་ར་པ། །
jömé jöpa kün gyi zhir gyurpa
Inexpressible, you are the basis of all expression—

གང་མག་འཇམ་པ་དངས་ལ་ག་འཚལ་བོད། །
sung chok jampé yang la chaktsal tö
To the ‘Gentle Melody’ of supreme speech, I offer homage and praise.

ཡང་དག་མཐའ་དང་་བན་ད་ི་བདག ། 148
ཡང་དག་མཐའ་དང་་བན་ད་ི་བདག །
yangdak ta dang dezhin nyi kyi dak
Master of the limits of the authentic and reality as such,

རང་ང་་ས་དོན་དམ་ས་ི་། །
rangjung yeshe döndam chö kyi ku
The ultimate dharmakāya of naturally arisen wisdom,

ཟབ་་ོས་ལ་འོད་གསལ་འས་མ་ས། །
zab zhi trödral ösal dümajé
Profound peace beyond complexity, luminous and unconditioned—

གས་མག་འཇམ་པ་ོ་ེར་ག་འཚལ་བོད། །
tuk chok jampé dorjér chaktsal tö
To Mañjuvajra of supreme mind, I offer homage and praise.

་བན་གགས་པ་ན་ི་དབང་ག་། །
dezhin shekpa kün gyi wangchuk ché
Great and mighty lord of all the thus-gone buddhas,

ཡོན་ཏན་་ཟད་་མཚོ་གར་ན་པོ། །
yönten mizé gyatsö ter chenpo
Vast store of inexhaustible, ocean-like qualities,

ས་གམ་ལ་བ་ཐམས་ཅད་བེད་པ་ཡབ། །
dü sum gyalwa tamché kyepé yab
Forefather to all the victorious ones of the three times—

ཡོན་ཏན་མག་མངའ་ེད་ལ་ག་འཚལ་བོད། །
yönten chok nga khyé la chaktsal tö
To you, possessor of supreme qualities, I offer homage and praise.

ད་བན་ནོར་་དཔག་བསམ་ང་བན་། །
yizhin norbu paksam shing zhindu
Just like a wish-granting gem or a wish-fulfilling tree,

ནམ་མཁ་མཐའ་ས་འོ་བ་མ་ོངས་བར། །
namkhé talé drowa matongwar
To the farthest reaches of space, as long as beings remain,

་ིད་མཛད་པ་ིན་ལས་ན་་ཆད། ། 149
་ིད་མཛད་པ་ིན་ལས་ན་་ཆད། །
desi dzepa trinlé gyün mi ché
Your enlightened activity continues without interruption—

ིན་ལས་མག་མངའ་ེད་ལ་ག་འཚལ་བོད། །
trinlé chok nga khyé la chaktsal tö
To you whose activity is supreme, I offer homage and praise.

་ར་བོད་པས་འཇམ་དཔལ་་ས་མས། །
detar töpé jampal yeshe sem
Through praising you, wisdom-being Mañjuśrī, in this way,

ིང་་་འར་དེས་པར་ག་བགས་ནས། །
nying gi zé'u drur gyepar tak zhuk né
May you remain forever gladly upon the lotus of my heart,

མ་ག་ན་ལ་་ས་་ོ་འེད། །
marik münsel yeshe tsa gojé
Banish ignorance’s darkness, open the channels to wisdom,

ོ་མག་ོབས་པ་གར་བད་ལ་་གསོལ། །
lo chok pobpé ter gyé tsal du sol
And grant the eight treasures of eloquence and supreme intellect.1

ༀ་ཨ་ར་པ་ཙ་ན་ིཿ།
om ara pa tsana dhih
Oṃ arapacana dhīḥ.

ས་པའང་ཐམས་ཅད་མེན་པ་ས་ི་འང་གནས་ི་ེ་དབོན་བསམ་གཏན་མག་ལ་ི་ེ་ེང་གམ་པས་་ག་
བཅས་གང་བལ་ར། ས་ི་ོ་ོས་བས་དཔལ་ངས་ད་དགའ་ས་འན་ི་ེད་ཚལ་་ིས་པ་དའོ།། །།
Thus, at the request of the third incarnation of Samten Choktrul,2 the noble nephew of the all-knowing Chökyi
Jungné, I, Chökyi Lodrö, wrote this in the garden of Yiga Chödzin (Joyous Upholding of Dharma) at Palpung.

| Translated by Adam Pearcey with the generous support of the Khyentse Foundation
and Tertön Sogyal Trust, 2020.

150
Source: ’Jam dbyangs chos kyi blo gros. "''jam dbyangs bstod pa byin rlabs myur
'jug/" in ’Jam dbyangs chos kyi blo gros kyi gsung ’bum. 12 vols. Bir: Khyentse
Labrang, 2012. W1KG12986 Vol. 2: 389–390

1. ↑ The eight treasures of courageous eloquence are: 1) treasure of recollection; 2) treasure of intelligence;
3) treasure of realization; 4) treasure of retention (dhāraṇī); 5) treasure of courageous eloquence; 6)
treasure of Dharma; 7) treasure of bodhicitta; 8) treasure of accomplishment.

2. ↑ i.e., the Third Palpung Öntrul.

151
༄༅། །འཇམ་དཔལ་བོད་པ་ས་རབ་རབ་འལ་བགས།

In Praise of Mañjuśrī: Increasing Intelligence to the Full

by Mipham Rinpoche

ིཿ ོགས་བ་ས་གམ་བ་གགས་ས་བཅས་ི། །
dhih chok chu dü sum deshek sé ché kyi
Dhīḥ! Supreme enlightened form of all the buddhas and their heirs,

་་མག་ེ་གང་་དབང་ག་། །
ku yi chok té sung gi wangchuk ché
Throughout the whole of space and time,

་ས་མས་དཔའ་ེ་བན་འཇམ་དཔལ་དངས། །
yeshe sempa jetsün jampal yang
Powerful lord of speech and embodiment of wisdom, precious Mañjughoṣa,

བདག་་ིང་དས་པོར་ག་་མད། །
dak gi nying ü pemor taktu chö
Remain forever upon the lotus in the centre of my heart.

ོད་་བ་བར་གགས་པ་ན་ི་ཡབ། །
khyö ni dewar shekpa kün gyi yab
You are the father of all the buddhas who have gone to bliss,

མ་ས་འཕགས་ཚོགས་ན་ེད་ས་དིངས་མ། །
malü pak tsok kün kyé chöying yum
And the dharmadhātu mother from whom all the noble ones are born,

ས་གམ་ལ་བ་ས་ི་ལ་ོན་པ། །
dü sum gyalwé sé kyi tsul tönpa
Yet you appear as the son of the buddhas of past, present and future—

མངས་ད་ོད་ལ་ས་པས་ག་འཚལ་བོད། །
tsungmé khyö la güpé chaktsal tö
To you who are without equal, I prostrate in devotion!

ས་དིངས་ན་བ་་འལ་་བ་གར། ། 152
ས་དིངས་ན་བ་་འལ་་བ་གར། །
chöying künkhyab gyutrul drawé gar
Play of the net of magical illusion which pervades the whole expanse of reality,

ནམ་མཁའ་་ིད་འོ་ན་ཕན་བ་མཛོད། །
namkha jisi dro kün pendé dzö
Treasury of universal benefit and happiness for as long as space exists,

ཐམས་ཅད་མཉམ་ད་་ས་ོ་ེ་། །
tamché nyamnyi yeshe dorjé ku
Embodiment of the vajra wisdom of all-encompassing equality,

འཇམ་དཔལ་གཞོན་་ོད་ལ་ག་འཚལ་བོད། །
jampal zhönnu khyö la chaktsal tö
To you, Mañjuśrī the ever-youthful, I prostrate and offer praise!

དམར་ར་་མ་འཆར་ཁ་ལང་ཚོ་ཅན། །
marser nyima char khé langtso chen
With the vibrant splendour of the orange sun rising in the sky,

ིང་ལ་མངས་ད་བ་ེར་གཞོན་་གགས། །
nying la tsungmé dé ter zhönnu zuk
Your youthful form brings to my heart a delight beyond compare.

་ས་དར་དང་ན་ན་་ཏོག་ས། །
lhadzé dar dang rinchen metok gi
Adorned with divine garments of silk and with jewels and flowers,

རབ་མས་ར་ད་་ན་ིལ་ང་བགས། །
rab dzé zur pü ngaden kyil trung zhuk
You sit cross-legged, with your long hair tied up in five main knots.

ས་རབ་འོད་འབར་་ས་རལ་ི་ས། །
sherab öbar yeshe raldri yi
With wisdom’s sword that blazes with the light of intelligence,

བད་བམ་ན་པ་བ་པོ་མ་པར་འལ། །
dü chom münpé tibpo nampar dral
You subdue the maras and cut the darkness of our ignorance.

ད་འོང་ལ་གཞོན་་ག་མཚན་ིས། ། 153
ད་འོང་ལ་གཞོན་་ག་མཚན་ིས། །
yi ong utpal zhönnü chaktsen gyi
With the fresh and lovely utpala flower clasped in your hand,

ད་ལ་གང་འདོད་དམ་པ་མག་ིན་མཛད། །
yi la gang dö་dampa ok jin dze
You show the mudrā of generosity, and grant our every wish.

ེ་བན་ེད་་ན་པ་མོད་ད་ལ། །
jetsün khyé ku drenpé mö nyi la
In the very instant we think upon your perfect form, O precious one,

འལ་ང་འར་བ་ན་པ་མཐར་ེད་ང༌། །
trulnang khorwé münpa tar jé ching
All the darkness of samsara and deluded perception is at an end,

ཡང་དག་ལམ་བཟང་མཐོང་བ་ང་བ་ིན། །
yangdak lam zang tongwé nangwa jin
And you grant us the light with which to perceive the genuine path,

ད་ལ་ན་མོར་ེད་པ་དཔལ་ོལ་བ། །
yi la nyinmor jepe pal tsolwa
As if the sun’s glorious radiance had been brought into our minds!

ས་རབ་་ས་་ཅན་འཇམ་པ་དཔལ། །
sherab yeshe kuchen jampé dpal
‘Gentle Splendour,’ Mañjuśrī, embodiment of wisdom and intelligence,

བདག་ིང་་ེས་བཞད་པ་་སར་ལ། །
dak nying chukyé zhepé gesar la
Respectfully I offer you this seat upon the lotus of my heart,

ས་པས་བི་ང་ག་གས་ལ་པོ་ས། །
güpé ti zhing rik ngak gyalpo yi
And I invoke your wisdom mind, O protector,

མན་པོ་ེད་ི་གས་དམ་ད་བལ་ན། །
gönpo khye kyi tukdam gyü kul na
Through the sovereign of all awareness-mantras.

ག་དོན་མ་པར་འེད་པ་ོ་ོས་མ། ། 154
ག་དོན་མ་པར་འེད་པ་ོ་ོས་མ། །
tsikdön nampar jepé lodrö tu
Swiftly set ablaze a great fire of wisdom within my heart,

མག་་ོ་ར་་་རབ་ཟབ་པ། །
chok tu no nyur gyache rab zabpa
A powerful intelligence discerning words and meaning,

ན་གསལ་་་དིལ་འར་དང་མངས་པ། །
kün sal nyidé kyilkhor dang tsungpé
Supremely keen, swift, utterly profound and expansive,

ས་རབ་་ན་ིང་ལ་ར་་ོར། །
sherab mé chen nying la nyur du por
Illuminating all, like the maṇḍalas of the sun and moon.

མ་པ་དང་ལ་གང་ས་་བི་ང་། །
zhumpa dang dral gang gi mi dzi zhing
Grant me too the confidence of eloquence,

ཐོགས་ད་ན་ཆགས་མཛད་པ་ཡོངས་ངས་བ། །
tokmé gyünchak dzepa yong pangwa
That is unhesitating, entirely unassailable,

འགས་པ་ད་པ་ོ་ེ་་་། །
jikpa mepa dorjé tabu yi
Unhindered, constant, never dissipating—

ོབས་པ་མག་་བདག་ལ་བ་པར་མཛོད། །
pobpé chok dé dak la drubpar dzö
A vajra-like fearlessness that is indestructible.

ག་དང་དོན་ི་མ་པ་མ་ས་མས། །
tsik dang dön gyi nampa malü nam
Grant me the great treasure of infallible memory,

ནམ་ཡང་བེད་པ་ནོངས་པ་མ་མས་པ། །
namyang jepé nongpa machipa
Which is as broad and all-encompassing as space,

ནམ་མཁའ་་ར་་བས་ཡངས་པ་། ། 155
ནམ་མཁའ་་ར་་བས་ཡངས་པ་། །
namkha tabur gokab yangpa yi
And is entirely unerring, so that never will I forget

་ཟད་གངས་ི་གར་ན་བདག་ལ་ོལ། །
mizé zung kyi terchen dak la tsol
Any aspect whatsoever of the words or of the meaning.

མིན་པ་འོ་མཚོར་དངས་ཅན་དེས་རོལ་བས། །
drinpé otsor yangchen gyerolwé
Through Sarasvatī’s delight as she plays at my throat,

མཁས་མས་ན་་ད་འོག་ག་་ཉམས། །
khé nam shintu yitrok tsik gi nyam
May I achieve the power of mastery over speech,

བད་ི་རོ་ན་ད་རབ་མ་ེད་པ། །
dütsi roden yi rab sim jepé
And my words entice and enchant the learned,

ངག་་དབང་ག་བ་པར་མཛད་་གསོལ། །
ngak gi wangchuk drubpar dzé du sol
Like the taste of sweetest nectar, bringing pleasure to their minds.

ལ་དང་ལ་ས་ཉན་རང་འཕགས་ཚོགས་དང་། །
gyal dang gyalsé nyenrang pak tsok dang
From the whole of this world—from the buddhas, bodhisattvas,

་་་དང་གནོད་ིན་ང་ོང་སོགས། །
lha lu mi dang nö jin drangsong sok
And the noble assembly of śrāvakas and pratyekabuddhas,

འག་ེན་ན་ན་གང་མས་ོ་ོས་ི། །
jikten kün na gang chi lodrö kyi
From gods, nāgas, humans, yakṣas, sages and the like—

དཔལ་མས་ད་ལ་རབ་་འགས་པར་མཛོད། །
pal nam yi la rabtu gukpar dzö
I invoke the splendour of intelligence, summoning it into my mind!

ཐོས་བསམ་བོམ་པ་དིལ་འར་ཡོངས་་ོགས། ། 156
ཐོས་བསམ་བོམ་པ་དིལ་འར་ཡོངས་་ོགས། །
tö sam gompé kyilkhor yongsu dzok
May I perfect the spheres of study, reflection and meditation,

འཆད་ོད་ོམ་པ་འོད་ར་རབ་་གསལ། །
ché tsö tsompé özer rabtu sal
Shine bright the lights of explanation, debate and composition,

ེམས་ད་་བ་གཞན་ཕན་ིང་བེ་དང༌། །
nyemmé zhiwa zhenpen nying tsé dang
And possess humility, calm, altruism, kindhearted love and faith,

དད་སོགས་ཡོན་ཏན་་མཚོས་མས་ར་ག །
dé sok yönten gyatsö dzé gyur chik
The most beautiful and perfect qualities, as boundless as the ocean.

་་མ་ལས་ལ་བ་བན་པ་ལ། །
dé yi tu lé gyalwé tenpa la
Through the power of this, may I accomplish vast deeds

་བ་་ན་མག་་རབ་བིད་ང༌། །
jawa gyachen chok tu rab gyi ching
To benefit the teachings of the victorious buddhas,

འཇམ་དཔལ་དཔའ་བོས་དེས་བན་ེས་བང་ནས། །
jampal pawö gyé zhin jezung né
And always delight and be cared for by Mañjuśrī,

རང་གཞན་དོན་གས་ན་ིས་འབ་པར་ཤོག །
rangzhen dön nyi lhün gyi drubpar shok
Spontaneously accomplishing my own and others’ welfare!

ས་ས་རབ་འལ་ེད་ི་བོད་ོན་གས་་བཅད་པ་བན་གཡོ་ངས་མ་བ་བ་ངས་ན་འ་་་་
དག་་ས་ག་བཟང་པོ་ངས་ལ་་ཕམ་འཇམ་དཔལ་དེས་པས་ེལ་བ་དའོ། མ་། །
This praise and aspiration for increasing intelligence with verses equal in number to the fourteen vital essences
(dwangs ma) of the animate and inanimate was written by Mipham Jampal Gyepa on an auspicious day during
the Aśvinī [i.e., ninth] month of the Fire Horse year (1906). May virtue abound!

| Translated by Adam Pearcey, 2006. Originally published on www.lotsawaschool.org

157
Version: 1.3-20230130

158
༄༅། །འཇམ་དཔལ་བོད་པ་ིན་བས་གར་ན་བགས་སོ། །

The Great Treasure of Blessings

In Praise of Mañjuśrī
by Mipham Rinpoche

ༀ། ་མག་འཇམ་དཔལ་གཞོན་ར་ག་འཚལ་ལོ། །
om ku chok jampal zhönnur chaktsal lo
Oṃ. Supreme wisdom body, youthful Mañjuśrī, to you I prostrate.

འཇམ་དངས་གང་དབང་ག་ལ་ག་འཚལ་ལོ། །
jamyang sung wangchuk la chaktsal lo
Powerful lord of gentle and melodious speech, to you I prostrate.

མེན་རབ་་ས་མས་དཔར་ག་འཚལ་ལོ། །
khyen rab yeshe sempar chaktsal lo
Wisdom being, with a mind of perfect knowledge, to you I prostrate.

ལ་ན་་ས་ེན་འེལ་ག་འཚལ་ལོ། །
gyal kün yeshe tendrel chaktsal lo
Auspicious coincidence of all the buddhas' wisdom, to you I prostrate.

་ས་རལ་ི་འན་ལ་ག་འཚལ་ལོ། །
yeshe raldri dzin la chaktsal lo
Wielder of the sword of wisdom, to you I prostrate.

ཐབས་ི་ལ་བམས་ལ་ག་འཚལ་ལོ། །
tab kyi utpal nam la chaktsal lo
Holder of the lotus of skilful means, to you I prostrate.

ས་རབ་མདའ་ོན་འན་ལ་ག་འཚལ་ལོ། །
sherab da nön pen la chaktsal lo
Shooter of the piercing arrow of knowledge, to you I prostrate.

ིང་ེ་ག་ན་འཆང་ལ་ག་འཚལ་ལོ། །
nyingjé zhu chen chang la chaktsal lo
Drawer of the great bow of compassion, to you I prostrate.

བདག་ས་མན་པོ་འཇམ་དངས་ོད་ན་། །
dak gi gönpo jamyang khyö dren té
By remembering you, my lord and protector Mañjughoṣa,

ས་པས་ིང་ནས་གསོལ་བ་འབས་ལགས་ན། ། 159
ས་པས་ིང་ནས་གསོལ་བ་འབས་ལགས་ན། །
güpé nying né solwa deb lak na
And praying with devotion from the depths of my heart,

གས་དམ་ན་པོས་་བར་ེས་བངས་ནས། །
tukdam chenpö nyewar jé zung né
Guide me and care for me in your great wisdom,

ོབས་པ་གར་བད་ོལ་བར་མཛད་་གསོལ། །
pobpé ter gyé drolwar dzé du sol
And cause the eight great treasures of confidence to be released, I pray.1

ༀ་ཨ་ར་པ་ཙ་ན་ིཿྃ།
om a ra pa tsa na dhih hung
oṃ arapacana dhīḥ hūṃ

ས་པའང་གས་ལ་་བ་ད་པ་ས་་མ་ངས་ལ་གནོན་ན་པོ་བེན་བ་ལ་གནས་པ་ན་བས་ག་
་ིཿང་པས་ེལ་བ་ད །
Written by the one called Dhīḥ during a session in a retreat focused upon the great and glorious subjugator, on the
first day of the ninth month of the Iron Snake year (1881). May virtue abound!

| Translated by Adam Pearcey, 2005. Updated 2020.

Version: 2.2-20230414

1. ↑ 1) treasure of recollection; 2) treasure of intelligence; 3) treasure of realization; 4) treasure of retention

(dhāraṇī); 5) treasure of confidence; 6) treasure of Dharma; 7) treasure of bodhicitta; 8) treasure of
accomplishment.

160
༄༅། །མན་པོ་འཇམ་པ་དངས་ལ་བོད་པ།

In Praise of the Protector Mañjughoṣa

by Mipham Rinpoche

མཚན་ད་དཔལ་འབར་ད་འོང་གཞོན་་། །
tsenpé palbar yi ong zhönnü ku
Your beautiful and youthful body blazes in splendour with the major and minor marks,

ཚངས་དངས་གང་ས་ཟབ་ས་ས་ལ་ོགས། །
tsang yang sung gi zabgyé chö tsul drok
Your speech proclaims the profound and vast Dharma in the divine voice of Brahmā,

མེན་པ་གས་ན་དགས་ད་ིང་ེ་གས། །
khyenpa nyiden mikmé nyingjé tuk
And your mind possesses non-referential compassion endowed with twofold wisdom—

མན་པོ་འཇམ་པ་དངས་ལ་ག་འཚལ་ལོ། །
gönpo jampé yang la chaktsal lo
Protector Mañjughoṣa, to you I pay homage!

རབ་ས་གས་ཕག་་ས་་ོས་ིས་ིས་ད།།
Dhīḥ wrote this one morning during the Iron Pig year (1911). Virtue!

| Translated by Abraham Ta-Quan, 2020.

161
Like the Middle of Vajra Space
In Praise of Mañjuvajra
by Mipham Rinpoche

Oṃ. Homage to Mañjuvajra!

1. You are the father of all victorious ones,

But manifest in a prince’s youthly form—
Enduring, stable, beyond ageing and decline,
Apparent everywhere in untold realms.

2. O Mañjuśrī, although the victors and their heirs

Throughout space and time have praised you,
Still it is impossible truly to convey
The extent of your enlightened qualities.

3. Ema! It is only through the middle way,

The dependent origination of all things,
Beyond eternalist and nihilist extremes,
That your true form may be perceived.

4. Otherwise, those with ordinary ideas

Will never behold your magnificent form.
Those who see you as corporeal
Do not perceive your genuine kāya.

5. You are neither white nor blue,

Not orange, green, or black.
None of the colours of this world
Could adequately represent you.

6. Yet that you still appear in forms

With an infinite array of colours,
White, black, green, blue, orange,
And the like, is wondrous indeed.

7. Although you truly possess no face,

No hands, no feet, no torso and no limbs,
Still you appear throughout every realm
In various guises, peaceful and ferocious.

162
8. Although you represent the ultimate equality
Of all the phenomena of existence and quiescence,
Still you skilfully reveal within existence
The excellent path to peace—how wondrous!

9. It’s impossible to identify a beginning or an end

To the various realms of conditioned existence,
Yet you are always present throughout them all,
And are therefore truly extensive.1

10. Even with miraculous powers and perpetual motion,

It would be impossible to traverse the whole of space.
Yet you are found wherever space exists,
And are therefore truly expansive.

11. With just a single glance of your eyes,

You perceive the equality of all knowable things
Throughout the ten directions and three times,
And are therefore incomparable.

12. The realms of beings are inconceivable

And the tathāgatas just as numerous.
Since you pervade all these infinite
Knowable things, you’re multiple as well.

13. As each guide leads unnumbered beings

And establishes them in peace,
In the irreducible, unexpandable maṇḍala
You revel in sheer delight.

14. Not understanding that it is empty,

We roam through ordinary existence.
Even when we realize that it is empty,
It does not differ from how it was before.

15. Therefore, as you regard all this,

Who is bound to conditioned existence?
In the nature beyond bondage and liberation,
How do captivity and freedom so appear?

16. If an entity were ever to arise,

That same entity might then cease.
This in turn would make it possible
To conceive of bondage and liberation.

163
17. Yet, since what has never arisen
Is unreal and only appears to arise,
While lacking middle and extremes,
How could it diminish or expand?

18. Ideas of space and time,

No matter how expansive,
Are unreal—why, therefore,
Could a single instant not contain all?

19. Thus, within this state of equality,

There is no distinction between
Self and other, existence and peace,
And therein lies your ultimate form.

20. To fail to understand this equality

Is to be confounded by a hundred errors,
Concerning the origins and ends of realms,
Birth, extent, emptiness, the lack thereof, and more.

21. In this, as with beginnings and endings,

Space is similar to the palm of one’s hand;
Gold and ordinary soil are truly equal;
Buddhas and sentient beings are one.

22. Thus, since things are equal in this way,

It’s feasible for them to appear as they do.
To see this basic space that defies imagining
Shatters the illusion of existence and peace.2

23. Basic space from which there is no turning back

And which is beyond expression—it’s through this
That everyone may gain the deepest confidence
In your enlightened qualities beyond imagining.

24. Neither real nor unreal entities

Can be found upon examination.
The very things that arise are empty;
There’s no emptiness aside from that.

25. As empty means that this is empty,

And this itself is that very emptiness,
There can never be any distinction
Between appearance and emptiness.

164
26. All knowable things, therefore,
Are equal in this regard:
Within the single tila of apparent emptiness
They manifest as inconceivable dharmas.

27. Throughout the whole of space and time,

Nothing diverges from this one mode of reality:
The basic space of self-arisen, enlightened mind,
Which is Mañjuśrī, jñānasattva, 'wisdom being'.

28. By means of my indelible faith,

Through which I am able to partake
Of even a morsel of boundless space,
The changeless bindu in the heart,

29. Wherein there is a melted a,

Source of inexhaustible expression,
Based on the letter ka and all the rest,3
I offer the highest praise to Mañjuvajra.

That is to say, all expressions related to the infinite things to be expressed may be
subsumed within a single a (ཨ). In addition, faith here accords with acceptance of the
profound and adopts the perspective of a transcendental intellect; it has confidence
in the meaning of supreme, unchanging equalness, in which everything 'melts' into a
single inexpressible state—like condensing space into a single morsel.

30. May hearing or proclaiming this

Cause Mañjuśrī to revel within the heart,
Bringing inexhaustible mnemonic powers,
Courageous eloquence and indomitable intelligence.

31. Through the virtue of my praises

And the infallible truth of this,
The essence of the Dharma teachings,
May I swiftly discover the wisdom-kāya.

32. Utterly profound, a gateway to dhāraṇī,

And with certainty as to equalness,
This is the ultimate of all praises
To the supreme wisdom-kāya, Mañjuśrī.

Mipham, who takes aspiration towards the yoga of the ultimate Mañjuvajra as the path,
wrote this at around the age of twenty. With the concluding verses, added at the time of
copying, its ślokas are as numerous as the excellent major signs.4 Let it be virtuous!

165
Maṅgalam.

| Translated by Adam Pearcey, 2022.

Bibliography

Tibetan Edition
Mi pham. "'Jam pa’i rdo rje la bstod pa rdo rje nam mkha’i dkyil lta bu" In bka' ma
shin tu rgyas pa. 120 vols. Chengdu: KaH thog mkhan po 'jam dbyangs, 1999. Vol. 1:
53–60

Version: 1.1-20220816

1. The Tibetan term shin tu ring po, translated here as 'truly extensive', has a
double meaning: from the context it appears to refer to temporal extent and
indicate longlivedness, but it could also refer to stature, in which case Mipham
is playfully suggesting that Mañjuśrī must be very tall. ↩

2. Literally, 'collapses the false cave of existence and peace'. ↩

3. ka (ཀ) is the first consonant of the Tibetan alphabet. ↩

4. The Buddha possesses thirty-two major signs and eighty minor marks. ↩

166
Unchanging Auspiciousness
In Praise of Mañjuśrī
by Mipham Rinpoche

Oṃ. Unchanging auspiciousness, the Three Jewels—

You are the basis from which they originate and emerge,
Sublime among refuges, well suited to protection,
Mañjuśrī, the supreme possessor of splendour.

Attuned to beings’ perception through space and time,

You perform the dance of illusory manifestation,
Yet, upon investigation, do not abide as an object
Of ordinary conception—to you I pay homage.

You are the most peaceful among the peaceful:

Gentle Splendour, supremely free from distress.
In form, great, all-encompassing compassion
In the play of youth—to you I pay homage.

You are the most wrathful of the wrathful:

Destroyer of Yama, exterminator of all,
Devourer of existence and peace into basic space,
Great enemy of time—to you I pay homage.

Your vajra form is indivisible appearance and emptiness,

You are the actual wisdom of all the victorious ones,
The omnipresent lord Samantabhadra—
Mañjuvajra, to you I pay homage.

By the virtue of paying homage to and praising you,

From now until I attain the essence of awakening
May the wisdom light of Mañjuśrī, Gentle Splendour,
Forever infuse the lotus at my heart.

This tribute which combines the essence

Of all tantras of Mañjuśrī, peaceful and wrathful,
Is to be cherished as the very heart
Of all forms of praise to Mañjuśrī.

Mipham composed this praise, which opens fully the doors of interdependence to the
wonder of sky-like profundity and vastness, during the Wood Mouse year. May it
become a cause for the perpetual increase of unending virtue and auspiciousness.
Athaṃ. Maṅgalaṃ.

167
| Translated by Adam Pearcey, 2022.

Bibliography

Tibetan Edition
'Ju mi pham rnam rgyal rgya mtsho. “bstod pa bkra shis mi 'gyur ma.” In gsung 'bum
mi pham rgya mtsho. Chengdu: [Gangs can rig gzhung dpe rnying myur skyobs lhan
tshogs, 2007. Vol. 26: 479–480.

Version: 1.0-20220418

168
Ultimate Praise of the Noble and Venerable Mañjuśrī
by Nāgārjuna

In the language of India: ārya-bhaṭṭārakamañjuśrīparamārthastuti-nāma

In the language of Tibet: 'phags pa rje btsun 'jam dpal gyi don dam pa'i bstod pa
In the English language: Ultimate Praise of the Noble and Venerable Mañjuśrī

Homage to the youthful Māñjuśrī!

You do not arrive and do not depart;

You do not rise and do not remain.
You thoroughly transcend this world.
Yours is the domain beyond words.

O protector, how should I praise you?

As the world conceives of you,
Just so, I too exalt and honour you
In my devotion for you, O guru.

By your very nature you are unborn,

For you there can be no arising.
Protector who neither comes nor goes,
To you, the insubstantial, I offer homage and praise.

You are neither real nor unreal.

Neither a nullity nor everlasting,
Neither constant nor transitory.
To you, the non-dual, I offer homage and praise.

You’re not red or green or crimson;

You’re not yellow, white or black.
You do not have any colour at all.
To you, the colourless, I offer homage and praise.

You are neither large nor small,

Neither heavyset nor slender.
Your form is neither tall nor short.
To you, the sizeless, I offer homage and praise.

In your wisdom, you’re not confined to existence;

Out of compassion, you do not dwell in peace.
You do not remain in either saṃsāra or nirvāṇa.
To you, the non-abiding, I offer homage and praise.

169
You do not reside in phenomena;
Yours is the realization of all things.
You are sustained by supreme profundity.
To you, the profound, I offer homage and praise.

Like this, I could exalt you repeatedly.

For how else might I offer you praise?
In the emptiness of all phenomena
Who is there to offer praise? To whom?

You have no limits, no centre.

To you, the inconceivable
Beyond perceiver and perceived,
I offer homage and praise.

This is the expression of the ultimate attributes

Of the guru and protector Mañjughoṣa.
Through the merit of this, may this world
Come to resemble the one gone to bliss.

This concludes the Ultimate Praise of the Noble and Venerable Mañjuśrī composed by
the great master Nāgārjuna.

| Translated by Adam Pearcey, 2021.

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

Version: 1.1-20230418

170
Praise to Mañjughoṣa
by Tsongkhapa Lobzang Drakpa

Svasti.
Your form is as beautiful as the glowing golden clouds of a fresh dawn,
Your speech as sweet as the melodious voice of the immortal lord,1
Your mind as deep as the great liquid treasury of the sea —
Mañjughoṣa, father of the victorious, I bow to you in homage.

To you, who for infinite aeons in infinite realms

Strove boundlessly to listen to countless teachings
From countless victorious ones, ultimately to become
The lord of incomparable knowledge, I bow.

To you, who for as long as saṃsāra endures

Will remain to safeguard all careworn beings,
Peerless lord of compassion, undaunted
By the great burdens of sentient beings, I bow.

Through setting down here, however inadequately,

A mere droplet from the ocean of wondrous deeds
Performed by the foremost bodhisattva in all realms
For the sake of beings whose number is as vast as space,

May the venerable Mañjughoṣa always be a guide

Revealing the supreme vehicle in every lifetime, and
May he free the kind ones immersed in misery’s ocean
So that all may come to resemble Mañjughoṣa himself.

| Translated by Adam Pearcey, 2021.

Bibliography

Tibetan Edition
blo bzang grags pa'i dpal. "rje btsun 'jam pa'i dbyang la bstod pa'i tshigs su bcad pa/ "
in gsung 'bum/_tsong kha pa (zhol). 18 vols. New Delhi, India: Mongolian Lama Guru
Deva, 1978–1979. Vol. 2: 269

Version: 1.0-20211221

171
1. ’chi med bdag po, i.e., Amarapati, an epithet of Brahmā. ↩

172
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.

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 isśrī 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.

173
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, exactly as they are, clearly discerning their
essence and their distinctive characteristics.

At your heart, you hold a book of the 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 of an 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.

174
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 of 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 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

175
homage before you, showing the greatest respect with our own body, speech and
mind, and pray that you may dispel all 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 (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.

176
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 twofold 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 awareness2 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.

177
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

Version: 2.4-20230405

1. slob dpon rdo rje mtshon cha ↩

2. rig gtad is an abbreviated form of empowerment for lower tantra deities such
as Mañjuśrī, usually involving a simple body, speech, and mind blessing. ↩

178
༄༅། །ེ་བན་འཇམ་པ་དངས་ི་བོད་བ་ཟབ་མོ་་མ་བད་པ་གསོལ་
འབས་ོ་ོས་ང་ེར་ས་་བ་བགས་སོ། །

Bestower of the Light of Intelligence

A Prayer to the Lineage of the Profound Sādhana Based Upon the Praise to
Venerable Mañjughoṣa
by Jamyang Khyentse Wangpo

འཇམ་པ་དངས་དང་ོ་ེ་མཚོན་ཆ་འམ་ག་གམ་པ་ོག་ལོ་། །
jampé yang dang dorjé tsöncha bumtrak sumpa ngok lo ché
Mañjughoṣa, Vajrāyudha, Trilakṣa Sthirapāla, the great Ngok Lotsāwa, 1

ན་ན་གས་དང་ང་བ་གས་པ་ས་ང་བོན་འས་ང་་ཞབས། །
rinchen drak dang changchub drakpa chöseng tsöndrü sengé zhab
Rinchen Drak,2 Changchub Drakpa, Chökyi Sengé, 3 noble Tsöndrü Sengé,

དར་མ་ང་་འཇམ་དཔལ་ོ་ེ་དར་ལ་བསོད་ནམས་ལ་མཚན་དཔལ། །
dar ma sengé jampal dorjé dar tsul sönam gyaltsen pal
Darma Sengé, Jampal Dorje, glorious Dartsul Sonam Gyaltsen,

ན་ན་ང་་་ོན་ཡབ་ས་བ་ས་ན་ན་ར་ན་ེ། །
rinchen sengé butön yabsé tashi rinchen ngor chen jé
Rinchen Sengé, Butön 4 and his heirs, Tashi Rinchen, Lord Ngorchen,5

གས་ལ་གས་འང་ན་དགའ་བསོད་ནམས་དན་མག་ན་བ་་མཚན། ་་་་་སངས་ས་
ང་ །
drak gyal lek jung künga sönam könchok lhündrub buddhé tsen
Drakpa Gyaltsen,6 Lekpé Jungné, Kunga Sonam, 7 Könchok Lhundrup, 8 the one named
Buddha,9

ནམ་མཁའ་དཔལ་བཟང་ནམ་མཁའ་སངས་ས་བསོད་མག་ ་་་་་བཀའ་འར་བ། ན་ན་་མཚོ་

དང༌། །
namkha pal zang namkha sangye sö chok rinchen gyatso dang
Namkha Palzang,10 Namkha Sangye,11 Sonam Chokden,12 Rinchen Gyatso,

ོགས་ལས་མ་ལ་ན་དགའ་ན་བ་གས་པ་འང་གནས་ན་ོ་ཞབས། །
chok lé namgyal kün ga lhündrub lekpé jungné kün lö zhab
Choklé Namgyal,13 Kunga Lhundrup, 14 Lekpé Jungné,15 noble Kunga Lodrö,16

179
བན་པ་་མ་འཇམ་དཔལ་གཞོན་་ངག་དབང་ོ་ེ་ན་ན་སོགས། །
tenpé nyima jampal zhönnu ngawang dorjé rinchen sok
Tenpai Nyima,17 Jampal Shönnu, Ngawang Dorje Rinchen 18 and the rest—

དས་བད་དཔལ་ན་་མ་ཚོགས་ལ་་ེད་ས་པས་གསོལ་འབས་ང༌། །
ngö gyü palden lamé tsok la miché güpé soldeb shing
To the hosts of glorious root and lineage gurus, I pray with unwavering devotion.

འཇམ་མན་བགས་པ་ནོར་་ད་མངས་དད་གམ་སོར་མོས་བལ་བ་ལས། །
jam gön ngakpé norbü gyümang dé sum sormö kulwa lé
Through strumming this jewelled lute of praise to the Gentle Protector with the fingers of
threefold faith,

གནས་བས་ི་ནང་ག་གང་་མཚོར་ོ་ོས་ང་བ་ས་པ་དང༌། །
nekab chinang rik zhung gyatsor lodrö nangwa gyepa dang
Bless me that in the short term the light of my intelligence may expand, illuminating the
texts of the outer and inner sciences,

མཐར་ག་ིད་་མཐའ་ལས་འདས་པ་ན་མེན་་ས་ཐོབ་ིན་ོབས། །
tartuk sizhi ta lé depé künkhyen yeshe tob jin lob
And ultimately I may attain the wisdom of omniscience beyond the limitations of
existence and peace!

ས་པའང་འཇམ་དངས་མེན་བེ་དབང་པོས་སོ། །མ་་བྷ་བ་།། །།
By Jamyang Khyentse Wangpo. Maṅgalaṃ bhavatu!

| Translated by Adam Pearcey, 2021.

Source: "'jam dpal ye shes yon tan bzang po'i bstod pa sgrub thabs rjes gnang dang
bcas pa'i skor rnams" in mkhyen brtse'i dbang po, blo gter dbang po. sgrub thabs kun
btus. BDRC W23681. 14 vols. Kangra, H.P.: Indo-Tibetan Buddhist Literature
Publisher, Dzongsar Inst. for Advanced Studies, null. Vol. 2: 366

Version: 1.1-20220105

1. ↑ Loden Sherab (1059–1109).

2. ↑ Bari Lotsāwa Rinchen Drak (1040–1112).

3. ↑ Chapa Chökyi Sengé (1109–1169).

180
 4. ↑ Butön Rinchen Drup (1290–1364).

5. ↑ Ngorchen Kunga Zangpo (1382–1456).

6. ↑ d. 1486

7. ↑ Possibly Sakya Lotsāwa Jampai Dorje, alias Jamyang Kunga Sonam Drakpa Gyaltsen (1485–1533).

8. ↑ Ngor Khenchen Könchok Lhundrup (1497–1557).

9. ↑ i.e., Sangye Sengé (1504–1569).

10. ↑ Drangti Paṇchen Namkha Palzang (1532–1602).

11. ↑ The seventeenth Ngor Khenchen, he held office from 1622 to 1625.

12. ↑ Kangyurwa Gönpo Sonam Chokden (1603–1659).

13. ↑ Dolpa Choklé Namgyal

14. ↑ Morchen Kunga Lhundrup (1654–1726).

15. ↑ Nesarwa Kunga Lekpai Jungné (1704–1760).

16. ↑ Sakya Trichen Ngawang Kunga Lodrö (1729–1783).

17. ↑ Jetsünma Chimé Tenpai Nyima (b. 1756).

18. ↑ Sakya Trichen Ngawang Dorje Rinchen (1819–1867), who taught Jamyang Khyentse Wangpo.

181
༄༅། །དཔལ་་ས་ཡོན་ཏན་བཟང་པོ་ས་་བ་བོད་པ། །

The Praise to Mañjuśrī: Glorious Wisdom’s Excellent Qualities

by Vajrāyudha

་མ་དང་མན་པོ་ེ་བན་འཇམ་པ་དངས་ལ་ག་འཚལ་ལོ། །
lama dang gönpo jetsün jampé yang la chaktsal lo
Homage to the guru and the protector venerable Mañjughoṣa!

གང་་ོ་ོས་ིབ་གས་ིན་ལ་་ར་མ་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.

་ེད་དོན་ན་་བན་གགས་ིར་ད་ི་གས་ཀར་ེགས་བམ་འན། །
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་ིད་པ་བཙོན་རར་མ་ག་ན་འམས་ག་བལ་ིས་གར་བ། །
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,

འོ་ཚོགས་ན་ལ་་གག་ར་བེ་ཡན་ལག་ག་བ་དངས་ན་གང༌། །
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,

འག་ར་ར་ོགས་ན་མོངས་གད་ོང་ལས་ི་གས་ོགས་འོལ་མཛད་ང༌། །
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་ག་ན་ལ་ག་བལ་་་་ེད་གད་མཛད་རལ་ི་བམས། །
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.

གདོད་ནས་དག་ང་ས་བ་མཐར་སོན་ཡོན་ཏན་ས་ོགས་ལ་ས་་བོ་། ། 182
གདོད་ནས་དག་ང་ས་བ་མཐར་སོན་ཡོན་ཏན་ས་ོགས་ལ་ས་་བོ་། །
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,

བ་ག་བ་དང་བ་གས་ན་ས་བདག་ོ་ན་ལ་འཇམ་པ་དངས་ལ་འད། །
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!

ༀ་ཨ་ར་པ་ཙ་ན་ིཿ
om a ra pa tsa na dhih
oṃ arapacana dhīḥ

བེ་ན་ེད་ི་མེན་རབ་འོད་ར་ིས། །
tseden khyé kyi khyen rab özer gyi
With all of your kindness and love, let your wisdom’s shining light

བདག་ོ་ག་ག་ན་པ་རབ་བསལ་ནས། །
dak lö timuk münpa rabsal né
Clear the darkness of my ignorance, once and for all.

བཀའ་དང་བན་བས་གང་གས་ོགས་པ་། །
ka dang tenchö zhung luk tokpa yi
Grant me, I pray, the intelligence, the brilliance

ོ་ོས་ོབས་པ་ང་བ་ལ་་གསོལ། །
lodrö pobpé nangwa tsal du sol
To understand the scriptures—the words of the Buddha and works of the masters.

གང་་བ་བར་འདོད་པའམ། །
gang tsé tawar döpa am
And whenever I wish to look upon you,

ང་ཟད་འི་བར་འདོད་ན་ཡང༌། །
chungzé driwar dö na yang
Or ask of you anything at all,

མན་པོ་འཇམ་དངས་ེད་ད་། ། 183
མན་པོ་འཇམ་དངས་ེད་ད་། །
gönpo jamyang khyé nyi ni
Lord and protector, Mañjuśrī,

གས་ད་པར་ཡང་མཐོང་བར་ཤོག །
gek mepar yang tongwar shok
Let me see you without any hindrance! 1

གང་་ག་པ་བསམ་པ་མ་པར་དག་པས་གག་དང༌། བན་དང༌། ་་གག་དང༌། བ་དང༌། ོང་ལ་སོགས་པ་

དག་ན་་བན་་ོགས་པ་་། ་མ་་་བ་བན་་ིབ་པ་འདག་པ་དང༌། ཐོས་པ་འན་པ་དང༌། ོབས་པ་
དང༌། ་བེད་པ་གངས་དང༌། ིར་ོལ་བ་ཐམས་ཅད་འམས་པ་ས་རབ་ི་དབང་པོ་དང༌། ོབས་ལ་སོགས་
པ་ཡོན་ཏན་དཔག་་ད་པ་དང་ན་པར་འར་རོ།
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་ག་ན་་བན་་ལན་གམ་་བོད་པར་ེད་པ་་་་ད་བཤད་པ་ཡོན་ཏན་་དག་དང་ན་པས་ས་རབ་
དང་ིང་ེ་ལམ་དང་ས་མས་མ་ིས་བོད་། ང་ནས་ང་་ས་ར་འལ་ནས་ར་་མ་པ་ཐམས་ཅད་
མེན་པ་ོང་ེར་་ིན་ནས་འོ་བ་མ་ས་པ་འར་བ་ལས་ོལ་བ་ད་དཔོན་ན་པོར་འར་རོ། །
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་་ས་ཡོན་ཏན་བཟང་པོ་ས་་བ་བོད་པ་ོབ་དཔོན་ོ་ེ་མཚོན་ཆས་མཛད་པ་ོགས་སོ། །
This completes the praise entitled ‘The Splendour of Wisdom’s Excellent Qualities’ composed by Vajrāyudha.2 It
was translated by Ngok Lotsawa.

| Rigpa Translations, 2011

1. ↑ Bodhicaryāvatāra, X.53

2. ↑ Some give the Sanskrit form of his name as Vajraśastra

184
༄༅། །དཔལ་་ས་ཡོན་ཏན་བཟང་པོ་ས་་བ་བོད་པ། །

The Praise to Mañjuśrī: Glorious Wisdom’s Excellent Qualities

attributed to Vajrāyudha/Vajraśastra

་གར་ད་། །ི་་ན་་ཎ་བྷ་་་མ་ི། །
In the language of India: śrī jñāna guṇa bhadra nāma stuti

བོད་ད་། །དཔལ་་ས་ཡོན་ཏན་བཟང་པོ་ས་་བ་བོད་པ། །
In the language of Tibet: dpal ye shes yon tan bzang po zhes bya ba’i bstod pa

བམ་ན་འདས་འཇམ་པ་དངས་ལ་ག་འཚལ་ལོ། །
chomden dé jampé yang la chaktsal lo
Homage to the Lord Mañjughoṣa!

གང་་ོ་ོས་ིབ་གས་ིན་ལ་་ར་མ་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.

་ེད་དོན་ན་་བན་གགས་ིར་ད་ི་གས་ཀར་ེགས་བམ་འན། །
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་ིད་པ་བཙོན་རར་མ་ག་ན་འམས་ག་བལ་ིས་གར་བ། །
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,

འོ་ཚོགས་ན་ལ་་གག་ར་བེ་ཡན་ལག་ག་བ་དངས་ན་གང༌། །
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,

འག་ར་ར་ོགས་ན་མོངས་གད་ོང་ལས་ི་གས་ོགས་འོལ་མཛད་ང༌། །
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་ག་ན་ལ་ག་བལ་་་་ེད་གད་མཛད་རལ་ི་བམས། ། 185
མ་ག་ན་ལ་ག་བལ་་་་ེད་གད་མཛད་རལ་ི་བམས། །
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.

གདོད་ནས་དག་ང་ས་བ་མཐར་སོན་ཡོན་ཏན་ས་ོགས་ལ་ས་་བོ་། །
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,

བ་ག་བ་དང་བ་གས་ན་ས་བདག་ོ་ན་ལ་འཇམ་པ་དངས་ལ་འད། །
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་་ག་པ་བསམ་པ་མ་པར་དག་པས་གག་དང༌། བན་དང༌། ་་གག་དང༌། བ་དང༌། ོང་ལ་སོགས་པ་

དག་ན་་བན་་ོགས་པ་་། ་མ་་་བ་བན་་ིབ་པ་འདག་པ་དང༌། ཐོས་པ་འན་པ་དང༌། ོབས་པ་
དང༌། ་བེད་པ་གངས་དང༌། ིར་ོལ་བ་ཐམས་ཅད་འམས་པ་ས་རབ་ི་དབང་པོ་དང༌། ོབས་ལ་སོགས་
པ་ཡོན་ཏན་དཔག་་ད་པ་དང་ན་པར་འར་རོ།
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་ག་ན་་བན་་ལན་གམ་་བོད་པར་ེད་པ་་་་ད་བཤད་པ་ཡོན་ཏན་་དག་དང་ན་པས་ས་རབ་
དང་ིང་ེ་ལམ་དང་ས་མས་མ་ིས་བོད་། ང་ནས་ང་་ས་ར་འལ་ནས་ར་་མ་པ་ཐམས་ཅད་
མེན་པ་ོང་ེར་་ིན་ནས་འོ་བ་མ་ས་པ་འར་བ་ལས་ོལ་བ་ད་དཔོན་ན་པོར་འར་རོ། །
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་་ས་ཡོན་ཏན་བཟང་པོ་ས་་བ་བོད་པ་ོབ་དཔོན་ོ་ེ་མཚོན་ཆས་མཛད་པ་ོགས་སོ། །
This completes the praise entitled ‘The Splendour of Wisdom’s Excellent Qualities’ composed by
Vajrāyudha/Vajraśastra. It was translated by Ngok Lotsawa.

| Rigpa Translations, 2011

186
༄༅། །འཇམ་དཔལ་གསོལ་འབས་བགས༔

A Prayer to Mañjuśrī
by Apang Tertön

་མ་ཧོ༔
emaho
Emaho!

ོས་ལ་དོན་ི་འོག་ན་ན༔
trödral dön gyi womin na
In the Akaniṣṭha realm of reality, free from elaboration,

ས་་ོན་པ་ན་བཟང་ལ༔
chökü tönpa kunzang la
Dharmakāya teacher Samantabhadra,

གསོལ་བ་འབས་སོ་ིན་ིས་ོབས༔
solwa deb so jingyi lob
To you I pray: Inspire me with your blessings,

མེན་རབ་ཐོགས་ད་དས་བ་ོལ༔
khyen rab tokmé ngödrub tsol
And grant me the attainment of unimpeded wisdom!

འགགས་ད་་ན་ན་པོ་ང་༔
gakmé ngaden chenpö zhing
In the great realm of fivefold ceaselessness,

ལོངས་་ོན་པ་གས་་ལ༔
longkü tönpa rik nga la
Sambhogakāya teachers of the five families,

གསོལ་བ་འབས་སོ་ིན་ིས་ོབས༔
solwa deb so jingyi lob
To you I pray: Inspire me with your blessings,

མེན་རབ་ཐོགས་ད་དས་བ་ོལ༔
khyen rab tokmé ngödrub tsol
And grant me the attainment of unimpeded wisdom!

187
ཤར་ོགས་་བོ་ེ་་གནས༔
sharchok riwo tsé ngé né
In the Five-Peaked Mountain to the east,

ལ་་འཇམ་དཔལ་གས་་ལ༔
tulku jampal rik nga la
Nirmāṇakāya Mañjuśrīs of the five families,

གསོལ་བ་འབས་སོ་ིན་ིས་ོབས༔
solwa deb so jingyi lob
To you I pray: Inspire me with your blessings,

མེན་རབ་ཐོགས་ད་དས་བ་ོལ༔
khyen rab tokmé ngödrub tsol
And grant me the attainment of unimpeded wisdom!

དགའ་རབ་ི་ང་བས་གན་དང་༔
garab shri seng shenyen dang
Garab Dorje, Śrī Siṃha, Mañjuśrīmitra,

་ན་་་་མ་ལར༔
jnana su dra bimalar
Jñānasūtra and Vimalamitra,

གསོལ་བ་འབས་སོ་ིན་ིས་ོབས༔
solwa deb so jingyi lob
To you I pray: Inspire me with your blessings,

མེན་རབ་ཐོགས་ད་དས་བ་ོལ༔
khyen rab tokmé ngödrub tsol
And grant me the attainment of unimpeded wisdom!

བས་ེས་ོབ་དཔོན་་བྷ་ཝ༔
dzü kyé lobpön sam bhava
The miraculously born master Padmasambhava,

མཚོ་ལ་ེ་འབངས་ག་འན་ལ༔
tsogyal jebang rigdzin la
Yeshe Tsogyal, lord and subjects and vidyādharas,

གསོལ་བ་འབས་སོ་ིན་ིས་ོབས༔ 188
གསོལ་བ་འབས་སོ་ིན་ིས་ོབས༔
solwa deb so jingyi lob
To you I pray: Inspire me with your blessings,

མེན་རབ་ཐོགས་ད་དས་བ་ོལ༔
khyen rab tokmé ngödrub tsol
And grant me the attainment of unimpeded wisdom!

་ས་ན་པོ་ིན་ལས་ིང་༔
lhasé chenpo trinlé ling
Great prince Trinlé Lingpa,

བད་གམ་ག་འན་་མ་ལ༔
gyü sum rigdzin lama la
Vidyādhara gurus of the three transmissions,

གསོལ་བ་འབས་སོ་ིན་ིས་ོབས༔
solwa deb so jingyi lob
To you I pray: Inspire me with your blessings,

མེན་རབ་ཐོགས་ད་དས་བ་ོལ༔
khyen rab tokmé ngödrub tsol
And grant me the attainment of unimpeded wisdom!

་གམ་་ཚོགས་ཐམས་ཅད་ལ༔
tsa sum lhatsok tamché la
By the power and blessings of praying with devotion

ས་པས་གསོལ་བཏབ་མ་ིན་ིས༔
güpé soltab tu jin gyi
To the gathering of deities of the Three Roots,

ས་ི་མན་ེན་ད་བན་འབ༔
chö kyi tünkyen yizhin drub
May there be favorable conditions for the Dharma and the fulfilment of my wishes!

འགལ་ེན་བར་ཆད་མ་ས་ལ༔
galkyen barché malü sel
And may all unfavorable circumstances and obstacles be dispelled!

མག་དང་ན་མོང་དས་བ་མས༔ 189
མག་དང་ན་མོང་དས་བ་མས༔
chok dang tünmong ngödrub nam
Once all the supreme and ordinary siddhis

་འར་ཐོབ་ནས་འབད་ད་༔
tsé dir tob né bemé du
Are effortlessly accomplished in this very life,

ས་ལམ་ཡོན་ཏན་མཐའ་་ིན༔
salam yönten ta ru chin
May I perfect the qualities of the paths and bhūmis,

ོ་ེ་འཆང་དབང་་མ་དང་༔
dorjé chang wang lama dang
And easily attain the state in which

དེར་ད་མན་པོ་འཇམ་དཔལ་དངས༔
yermé gönpo jampal yang
There is no separation between Vajradhāra, Guru,

་འཕང་བ་ག་ཐོབ་པར་ཤོག༔
gopang delak tobpar shok
And the Protector Mañjughoṣa, I pray!

་ར་ས་པས་གསོལ་བཏབ་ན༔ ིན་བས་འག་པར་་ཚོམས་ད༔ ས་མ་ཡ༔ ་་༔

If you pray in this way with devotion, there is no doubt that blessings will infuse your being. Samaya. Seal. Seal.
Seal.

ས་བ་ཐོབ་ན་པོ་ག་འན་དབང་པོ་ར། ས་དིངས་ོ་ེས་ིས་པ་མ་༎ ༎
Chöying Dorje wrote this prayer at the request of the mahāsiddha Rigdzin Wangpo. Maṅgalam.

| Translated by Abraham Ta-Quan, 2021

Source: a pang gter ston. "'jam dpal gsol 'debs/." In gter chos/_dpa' bo chos dbyings rdo
rje. Gangtok: Dodrup Sangey Lama, 1976. TBRC W23183. Vol. 1: 515–516

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༄༅། །བམ་ན་འཇམ་དཔལ་དངས་ལ་གསོལ་འབས། །

Prayer to Bhagavān Mañjughoṣa

by Jamyang Khyentse Chökyi Lodrö

་་ར་ར་བམ་ན་འཇམ་དཔལ་དངས། །
lha yi lhar gyur chomden jampal yang
Deity of deities, bhagavān Mañjughoṣa,

བདག་ོ་ིང་་ན་པ་རབ་བསལ་ནས། །
dak lö nying gi münpa rab sal né
Please clear away the darkness of ignorance entirely from my mind,

ས་་ན་ལ་ཐོགས་པ་ད་པ་། །
sheja kün la tokpa mepa yi
And unlock a hundred doors to courageous eloquence

ོ་ོས་ོབས་པ་ོ་བ་འེད་་གསོལ། །
lodrö pobpé go gya jé du sol
And unhindered understanding of all that can be known!

ༀ་ཨ་ར་པ་ཙ་ན་ིཿ
om ara pa tsa na dhih
oṃ arapacana dhīḥ

འ་འཇམ་དངས་ས་ི་ོ་ོས་ི་གང་ིན་བས་ཅན༎ ༎
These are the blessed words of Jamyang Chökyi Lodrö.

| Translated by Abraham Ta-Quan, 2020.

Source: ’Jam dbyangs chos kyi blo gros. ’Jam dbyangs chos kyi blo gros kyi gsung
’bum. 12 vols. Bir, H.P.: Khyentse Labrang, 2012. (BDRC W1KG12986) Vol. 3: 27

Version: 1.2-20220614

191
༄༅། །་ང་གསོལ་འབས་བགས།

Prayer to Mañjuśrī, the Lion of Speech

by Karma Chakme (alias Rāgāsya)

ན་མོ་ལོ་་་ར་།
Namo Lokeśvarāya!

ས་གམ་སངས་ས་ཐམས་ཅད་ི། །
dü sum sangye tamché kyi
Transcendent conqueror, embodiment of the speech

གང་་བདག་ད་བམ་ན་འདས། །
sung gi daknyi chomdendé
Of all the buddhas of the past, present and future,

པ་གས་ི་བདག་པོ་ེ། །
pemé rik kyi dakpo té
Master of the Lotus Family,

གང་་ོ་ེ་ས་ང་། །
sung gi dorjé zhé kyangja
Known as ‘Vajra of Enlightened Speech’,

འོད་དཔག་ད་ལ་གསོལ་བ་འབས། །
öpakmé la solwa deb
Amitābha, Buddha of Boundless Light, to you I pray!

་དང་་བོ་དེར་ད་པ། །
dé dang ngowo yermé pé
Inseparable from him in essence, yet appearing

ས་ི་་བོ་ལ་བང་བ། །
sé kyi tuwö tsul zungwa
As the foremost of the buddhas' heirs,

ང་བ་མས་དཔའ་མས་དཔའ་། ། 192
ང་བ་མས་དཔའ་མས་དཔའ་། །
changchub sempa sempa ché
The bodhisattva mahāsattva, great warrior of awakening,

འཇམ་དཔལ་དམར་པོ་རལ་ི་འན། །
jampal marpo raldri dzin
Mañjuśrī, red in colour and wielding a sword,

་བ་ང་ར་གསོལ་བ་འབས། །
mawé sengér solwa deb
To you, the Lion of Speech, I pray!

ས་རབ་མ་ི་ལ་བང་བ། །
sherab yum gyi tsul zungwa
Appearing in the form of the Wisdom Mother,

ས་གམ་སངས་ས་ཐམས་ཅད་ི། །
dü sum sangye tamché kyi
Goddess of the speech of all the buddhas

གང་་་མོ་དངས་ཅན་མ། །
sung gi lhamo yangchenma
Of past, present and future, Sarasvatī,

གང་ག་་མོ་ས་ང་། །
ganggé lhamo zhé kyangja
Known as ‘Divine Lady of the Ganges’,

ངག་་་མོར་གསོལ་བ་འབས། །
ngak gi lhamor solwa deb
To you, the Goddess of Speech, I pray!

གསོལ་བ་བཏབ་པ་ིན་བས་ིས། །
solwa tabpé jinlab kyi
Through the blessings of this prayer,

བདག་དང་བདག་་ེས་འག་དང་། །
dak dang dak gi jejuk dang
May I and all my followers,

མཐོང་ཐོས་ན་ག་འོ་བ་ན། ། 193
མཐོང་ཐོས་ན་ག་འོ་བ་ན། །
tong tö dren rek drowa kün
And all who see, hear or think of me, or come in contact with me in any way,

་ས་ན་པ་རབ་བསལ་ནས། །
mi shé münpa rab sal né
Dispel entirely the darkness of their ignorance,

ས་རབ་་ཁ་ེ་བར་ཤོག །
sherab tsa kha jewar shok
And open up the channels of their wisdom!

ེ་བ་འ་ནས་་རབས་ན། །
kyewa di né tserab kün
Henceforth, in all my future lives,

ས་རབ་འཆལ་བར་་འང་ང་། །
sherab chalwar minjung zhing
May my intelligence be free from any flaw!

ས་རབ་ན་མ་ཚོགས་པར་ཤོག །
sherab pünsum tsokpar shok
May I have perfect wisdom in abundance,

ལ་བ་གང་རབ་་མཚོ་ལ། །
gyalwé sung rab gyatso la
And be blessed with an infallible memory

་བེད་གངས་ང་ཐོབ་པར་ཤོག །
mi jé zung kyang tobpar shok
Of all the ocean-like teachings of the buddhas!

ས་ད་མ་པར་དག་པ་དང་། །
chönyi nampar dakpa dang
Through the utter purity of reality itself,

ེན་འེལ་བ་བ་ད་པ་དང་། །
tendrel luwa mepa dang
And the infallible laws of interdependence,

འཇམ་དཔལ་ཡབ་མ་གས་ེ་ས། ། 194
འཇམ་དཔལ་ཡབ་མ་གས་ེ་ས། །
jampal yabyum tukjé yi
And through the compassion of Mañjuśrī and consort,

ོན་ལམ་བཏབ་བན་འབ་པར་ཤོག །
mönlam tab zhin drubpar shok
May this prayer of mine be fulfilled!

ས་པ་འའང་མཁས་བ་་ག་ཨ་ས་ར་མ་ད་་ར་བས་བན་དང་འོ་ལ་གནམ་བས་ཕན་པ་དང་མཐར་
ག་བ་བ་ར་ར་ག །དའོ། །དའོ། །དའོ། །
This was composed by Rāgāsya for his own daily practice. May it be a cause for benefiting the teachings and
beings and bringing about ultimate happiness. Virtue! Virtue! Virtue!

| Translated by Adam Pearcey, 2008.

Source: “smra seng gsol ‘debs” In ‘jam dpal mtshan brjod rtsa ‘grel. Chengdu: si khron
mi rigs dpe skrun khang, 1997, pp. 121–123

Version: 1.2-20230210

195
༄༅། །འཇམ་དཔལ་ི་གསོལ་འབས།

Prayer to Mañjuśrī
by Mipham Rinpoche

གང་་བདག་ས་གཞན་ཕན་མས་ིས་། །
gang tsé dak gi zhenpen sem kyi su
As, out of the wish to benefit others,

ིང་དས་པ་གཞོན་ར་ོད་ན་ནས། །
nying ü pema zhönnur khyö dren né
I visualize you upon the fresh lotus in my heart,

གས་བཤད་བད་ི་་དངས་ོ་བིད་ན། །
lek shé dütsi drayang tro gyi na
May the melodious sound of your nectar-like speech,

འཇམ་དཔལ་བདག་་ད་ལ་དཔལ་ོལ་ག །
jampal dak gi yi la pal tsol chik
O Mañjuśrī, confer its splendour upon my mind!

་ཕམ་པས་སོ།།
by Mipham.

| Translated by Adam Pearcey, 2019.

196
༄༅། །འཇམ་པ་དངས་ལ་གསོལ་འབས་བགས།

A Prayer to Mañjughoṣa
by Shechen Gyaltsab Pema Namgyal

ལ་བ་ན་ི་་ས་་མ་། །
gyalwa kün gyi yeshe gyumé ku
Magical embodiment of the wisdom of all the buddhas,

ན་པས་ིང་་ན་པ་ལ་མཛད་པ། །
drenpé nying gi münpa sel dzepa
Thinking of you dispels the darkness from my heart.

ེ་བན་འཇམ་པ་དངས་ལ་གསོལ་བ་འབས། །
jetsün jampé yang la solwa deb
O noble Mañjughoṣa, I pray to you:

ོ་ོས་ན་མ་ཚོགས་པ་ལ་་གསོལ། །
lodrö pünsum tsokpa tsal du sol
Grant me prodigious intelligence, I pray!

ས་པའང་ལ་ིམས་བན་འན་ི་བད་ར་་ཛས་ིས་པ་ད། ༎
This was written by Vijaya at the request of Tsultrim Tendzin. Virtue!

| Translated by Abraham Ta-Quan, 2021

Source: pad+ma rnam rgyal. "thor bu sna tshogs/." In gsung 'bum/_pad+ma rnam
rgyal. Paro: Ngodup, 1975 - 1994. TBRC W3916. Vol. 15: 460

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༄༅། །འཕགས་པ་འཇམ་དཔལ་ལ་བེན་པ་མར་་མད་ག་་ས་ོན་་ས་
་བ་བགས་སོ། །

The Torch of Wisdom

A Method of Offering Butter Lamps Based on Ārya Mañjuśrī

by Jamyang Khyentse Chökyi Lodrö

ན་མོ་མ་ི་།
Namo mañjuśriye!

མེན་གས་་ས་ང་བ་ས། །
འོ་བ་་ས་ན་ལ་བ། །
འཇམ་དཔལ་ོ་ེར་ས་བད་ནས། །
མར་་མད་ག་ང་ར་ེལ། །
With the wisdom light of twofold knowledge
You dispel the dark of beings’ ignorance,
Mañjuvajra, I devotedly bow down before you,
And now set out this brief means of offering lamps.

་ལ་ལ་བ་ས་ན་སོགས་ལ་ེ་བན་མེན་པ་གར་ན་ལ་ང་གསལ་མར་་མད་ག་གས་གས་དང་
འེལ་བར་འལ་བར་ོ་ན། འཇམ་དཔལ་ི་ལ་འོར་ས་བས་་གས་ོན་་འོ་བས། མར་་ེང་བ་
མས་ལ་བསང་་འཐོར་ང་། ཨ་ྀ་ཏ་་ིས་བགས་བསལ། །
On occasions such as the major festivals commemorating episodes in the life of the Victorious One, should you wish
to employ a method related to the mantra tradition for offering radiant butter lamps to the precious and noble
great Treasury of Wisdom, then begin by practising a yoga of Mañjuśrī, whether brief or elaborate, and then
sprinkle purifying water on the garland of lamps and dispel obstacles with amrita kundali. Then continue with:

ༀ་ཿྃ།
om ah hung
Oṃ āḥ hūṃ.

ོང་གམ་དིངས་ི་ང་་། །
tongsum ying kyi kongbu ru
In the vessel of the spacious trichiliocosm,

ིད་གམ་་ས་མར་་ར། །
si sum yeshe marmé bar
I ignite the three worlds as the lamp of wisdom.

གས་ག་འར་བ་ན་ལ་ང་། ། 198
གས་ག་འར་བ་ན་ལ་ང་། །
rik druk khorwé münsel zhing
May this dispel saṃsāra’s dark among the six classes

འོད་གསལ་ང་བ་ས་པར་ར།
ösal nangwa gyepar gyur
And cause the experience of luminosity to increase.

ༀ་མ་་་ན་་ལོ་་བ་་ར་ཎ་།
om maha jnana aloké benza saparana kham
oṃ mahā jñāna aloke vajra spharaṇa khaṃ

ས་ེལ།

ྃ། ོད་བད་འག་ེན་རབ་འམས་ི། །
hung, nöchü jikten rabjam kyi
Hūṃ. All apparent things within infinite worlds,

ང་བ་དས་པོ་ཐམས་ཅད་ན། །
nangwé ngöpo tamché kün
Including both environment and inhabitants,

་བོ་འོད་གསལ་ས་དཀར་མོ། །
ngowo ösal gökarmo
Are in essence luminous Paṇḍaravāsinī1

མ་པ་ང་གསལ་ན་ན་ེང་། །
nampa nangsal rinchen treng
And in form jewel garlands of clear illumination.

འོད་ི་ེ་ག་མཐའ་ཡས་པས། །
ö kyi jedrak tayepé
This limitless variety of sources of luminosity

འར་འདས་ན་ི་ན་པ་ལ། །
khordé kün gyi münpa sel
Dispels the darkness of all saṃsāra and nirvāṇa.

་ས་ང་བ་ལམ་་བ། །
yeshe nangwa lammewa
The light of wisdom, forever shining brightly,

འོ་བ་མར་་་ས་ོན། །
drowé marmé yeshe drön
The lamp of beings, the torch of wisdom,

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ག་བིད་ན་པོ་མད་པ་ིན། །
ziji chenpo chöpé trin
Offering clouds of great resplendence,

འདོད་ཡོན་་མཚོ་གར་ན་པོས། །
döyön gyatsö ter chenpö
A great treasury of oceanic sensory delights,

འཇམ་དཔལ་ོ་ེ་དིལ་འར་། །
jampal dorjé kyilkhor lha
I present to the deities of Mañjuśrīvajra’s maṇḍala,

རབ་འམས་་འལ་་བ་ཚོགས།
rabjam gyutrul drawé tsok
The assembly of the infinite Illusory Web,

འར་དང་བཅས་པ་ན་ལམ་། །
khor dang chepé chen lam du
Together with their retinues.

འལ་བས་བདག་ཅག་འར་བཅས་ིས། །
bulwé dakchak khor ché kyi
Through this, as I and those around me

བཅས་དང་རང་བན་ིག་ང་བཤགས། །
ché dang rangzhin diktung shak
Confess our natural and proscribed misdeeds and downfalls,

དམ་ག་ཉམས་ཆགས་་བ་དང་། །
damtsik nyamchak zhiwa dang
Please heal all our impairments and breakages of samaya,

་མན་འགལ་ེན་བར་ཆད་སོལ། །
mitün galkyen barché sol
And dispel all disadvantage, adversity, and obstacles.

་བསོད་དཔལ་འོར་འལ་ང་ས། །
tsé sö paljor pel zhing gyé
Expand and increase our longevity, merit, glory and wealth.

ཆགས་ཐོགས་ིབ་གམ་ངས་པ་ས། །
chaktok drib sum pangpa yi
By eliminating the three kinds of restraining obstruction,

མེན་གས་་ས་ས་པ་དང་། ། 200
མེན་གས་་ས་ས་པ་དང་། །
khyen nyi yeshe gyepa dang
Expand the wisdom of twofold knowledge

འོ་བ་ག་ག་ན་པ་ལ། །
drowé timuk münpa sel
And dispel the darkness of delusion among beings.

འཇམ་དཔལ་ོ་ེ་གསང་གམ་དང་། །
jampal dorjé sang sum dang
Cause us to realize perfect buddhahood,

དེར་ད་མན་པར་ང་བ་མཛོད། །
yermé ngönpar changchub dzö
Inseparable from Mañjuśrīvajra’s three secrets.

ༀ་ཿྃ་་མ་ི་་ན་་ལོ་་ས་་ཛ་ས་མ་ཡ་ཧོཿ
om ah hung arya manydzu shri jnana aloké sarva pudza samaya ho
oṃ āḥ hūṃ ārya mañjuśrī jñāna āloke sarva pūja samaya hoḥ

ས་བ་་སོགས་དལ་ལ། བར་མཚམས་མས་།
Make a hundred or however many offerings. At intervals recite:

བདག་ཅག་འར་དང་བཅས་པ་ིག་ིབ་ས་ང་ཐམས་ཅད་་་་་།
dakchak khor dang chepé dikdrib nyetung tamché shanting kuru soha
Purify all misdeeds, obscurations, faults and downfalls for us and those around us—śāntiṃ
kuru svāhā!

མེན་གས་་ས་ི་ང་བ་ཐམས་ཅད་་་་ༀ།
khyen nyi yeshe kyi nangwa tamché pushting kuru om
Increase the wisdom vision of twofold knowledge—puṣṭiṃ kuru oṃ!

ས་འདོད་གསོལ་ང་ར། ངས་ོགས་པ་དང་། མར་་བང་བ་།

With this you can add requests. When completing the total, as the fulfilment through the lamp offering, recite:

ༀ་ཨ་ར་པ་ཙ་ན་ིཿ
om ara pa tsana dhih
oṃ a ra pa ca na dhīḥ

ས་ཛ ་དངས་ལན་བན་ནམ་ར་གག་ཙམ་།
Chant this seven or twenty-one times.

ྃ། བང་་ོན་ས་གས་དམ་བང་སོགས་ན་རཀ་དོང་གས་ི་མར་་བང་ག་ས་བན་ི་གས་ག་
བཅས་། མཐར།
Recite the fulfilment of the lamp offering from Narak Dongtruk, which begins, “Be fulfilled! Through this lamp, let

201
your wishes be fulfilled!”2 together with the mantra of sevenfold cleansing.3 Conclude with:

འཇམ་དཔལ་ོ་ེ་དིལ་འར་ི་་ཚོགས་ཐམས་ཅད་མག་་དེས། །
jampal dorjé kyilkhor gyi lhatsok tamché chok tu gyé
The deities of Mañjuśrīvajra’s maṇḍala are supremely delighted.

གས་ཀ་ནས་་ས་ི་འོད་ར་བསམ་ིས་་བ་པ་ང་།
tukka né yeshe kyi özer sam gyi mi khyabpa jung
Inconceivable rays of wisdom light emerge from their hearts,

མར་་ལ་མ་་ལས་འོད་ར་མཁའ་བ་་འོས།
marmé la tim dé lé özer khakhyab tu trö
Dissolve into the lamps, which send out further rays to fill the whole of space,

བདག་དང་མས་ཅན་ཐམས་ཅད་ི་ོག་ིབ་ཉམས་ཆགས་་དང་བཅས་པ་ངས།
dak dang semchen tamché kyi tok drib nyamchak gyu dang chepa jang
Purifying my own and all other beings’ conceptual obscurations, impairments and
breakages, together with their causes.

གསང་བ་གམ་ི་ིན་བས་དང་དས་བ་ཐམས་ཅད་ཐོབ།
sangwa sum gyi jinlab dang ngödrub tamché tob
We receive the blessings of the three secrets and all forms of attainment.

ོབས་པ་གར་ན་བད་ཐོབ་ང་། །
pobpé terchen gyé tob ching
We obtain the eight treasures of courageous eloquence,

འོད་གསལ་ི་དངས་པ་མཁའ་བ་་ཤར་བར་ར།
ösal gyi gongpa khakhyab tu sharwar gyur
And our realization of clear light dawns to pervade the whole of space.

ༀ་བ་་ན་ི་་ི་ི་ྃ། ཨ་ཨ་ཨཿ
om benza jnana dipé siddhi siddhi hung a a ah
oṃ vajra jñāna dīpe siddhi siddhi hūṃ | a a aḥ

ས་དངས་པ་བངས།
Sustain the mind of realization.

མཐར་མར་་ོན་ལམ་གདབ་པ་། ན་མེན་་མ་འཇམ་དཔལ་དེས་པས་མདོ་ནས་བས་པ་མར་་ོན་
ལམ་དང་ན་མོང་མ་ན་པ་མར་་ོན་ལམ་འ་ཡང་གདབ་པར་་ེ།
Finally recite the aspiration of the lamp. For this you can use the lamp aspiration which the omniscient guru
Jampal Gyepa extracted from the sūtras and also the following uncommon aspiration of the lamp:

ཧོཿབལ་བ་ག་་ན་པོ་དིལ་འར་༔
ho, dal khyab tiklé chenpö kyilkhor du
Hoḥ. In the maṇḍala of the great all-pervasive sphere,

202
རང་བན་འོད་གསལ་ོ་ེ་ོབ་དཔོན་དང་༔
rangzhin ösal dorjé lobpön dang
May the vajra master of natural luminosity

ག་ལ་་་ད་ི་མད་མ་མས༔
riktsal lugu gyü kyi checham nam
And the brothers and sisters of the chains of expressive awareness

ང་བ་ིང་པོ་བར་་་འལ་ཤོག༔
changchub nyingpö bardu mindral shok
Never part until the essence of awakening!

ས་འང་ན་པོས་འར་བ་འལ་པ་མཐོང་༔
ngejung chenpö khorwé trulpa tong
With great renunciation, may we see saṃsāra’s deception.

ིང་ེ་ན་པོས་འོ་ན་ཕ་མར་ོགས༔
nyingjé chenpö dro kün pamar tok
With great compassion, may we realize how all beings are our parents.

མོས་ས་ན་པོས་་མ་ིན་བས་གས༔
mögü chenpö lamé jinlab zhuk
With great devotion, may we receive the guru’s blessings.

ལ་འོར་ན་པོ་དམ་ག་མཐར་ིན་ཤོག༔
naljor chenpö damtsik tarchin shok
May we perfect the samayas of a great practitioner.

་བ་ར་ད་གནས་གས་མན་་ར༔
tawa jarmé neluk ngön du gyur
May we realize the view of the natural state beyond action,

ོམ་པ་ོ་འདས་འོད་གསལ་མས་་གས༔
gompa lodé ösal lhum su zhuk
May we enter the womb of luminous meditation beyond the mind,

ོད་པ་རང་ོལ་བ་བལ་གག་མ་ངང་༔
chöpa rangdrol khyabdal nyukmé ngang
May we sustain the conduct of natural freedom, pervasive and genuine,

ང་ཐོབ་ལ་བ་འས་་རོ་གག་ཤོག༔ 203
ང་ཐོབ་ལ་བ་འས་་རོ་གག་ཤོག༔
pang tob dralwé drebu ro chik shok
And experience the single taste of fruition beyond discardment or attainment.

ག་གདངས་ས་ད་མན་མ་ག་པར་མཐོང་༔
rikdang chönyi ngönsum lhukpar tong
May I see the dharmatā radiance of awareness directly and relaxedly,

ག་ལ་ཉམས་ི་ང་བ་ང་་འལ༔
riktsal nyam kyi nangwa gong du pel
May the visionary experience that are expressions of awareness increase,

ག་པ་ཚད་བས་་དང་་ས་ོགས༔
rigpa tsepeb ku dang yeshe dzok
May awareness reach full measure with the perfection of the kāyas and wisdoms,

ག་ོང་ས་་ན་པོ་མན་ར་ཤོག༔
riktong chöku chenpo ngöngyur shok
And may I actualize the great dharmakāya of awareness and emptiness.

གལ་་་འར་བན་པ་མ་ཐོབ་ན༔
galté tsé dir tenpa ma tob na
If I should fail to attain stability in this lifetime,

འ་འཕོ་ོག་པ་ས་་དིངས་་མ༔
chipö tokpa chökü ying su tim
May my thoughts at death’s departure dissolve into the basic space of dharmakāya,

ས་ད་རང་གདངས་ལོངས་ོད་ོགས་ར་ོལ༔
chönyi rang dang longchö dzok kur drol
May the self-radiance of dharmatā be liberated into sambhogakāya forms,

ིད་པ་འལ་ང་ལ་ར་ན་ོགས་ཤོག །
sipé trulnang tulkur lhün dzok shok
And may the deluded experiences of becoming be spontaneously perfected as
nirmāṇakāya.

ག་དིངས་ད་ས་ག་ན་མན་ར་ནས༔
zhi ying khyechö drukden ngöngyur né
Having realized the space of the ground with its six special features,

204
ག་ང་གགས་ི་མ་རོལ་མཐའ་ས་པ༔
zhi nang zuk kyi namrol talepé
May each and every being of the three realms,

ཁམས་གམ་འོ་ན་གག་ང་མ་ས་པ༔
kham sum dro kün chik kyang malüpa
In the infinite display of form that manifests out of the ground,

རང་བན་གདོད་མ་དིངས་་ོལ་བར་ཤོག༔
rangzhin dömé ying su drolwar shok
Be freed within natural and primordial basic space.

ས་ིང་ཐག་པ་ནས་ོན་ལམ་གདབ་བོ། །
Offer this prayer of aspiration from the depths of your heart.

ར་ཡང་ཡན་ལག་བན་པ་ོན་་འོ་བས་བཟང་ོད་ོན་ལམ་དང་ན་མེན་ས་ི་ལ་པོ་གང་མཐའ་ཡས་ག་
པ་ན་པོ་ལམ་ན་་སོགས་ི་ོན་ལམ་དང་། འཇམ་མན་མ་་པི་ཏ་གང་་འར་བན་ས་ོན་ལམ་
སོགས་དང་ཞལ་ནས་གངས་པ་བ་ས་ི་གས་་བཅད་པ་སོགས་་ར་བོད་པས་ད་གས་་འོ། །
Then, preceded by the seven-branch offering, recite the Prayer of Good Actions and the aspiration prayer by the
omniscient King of Dharma that begins “The path of the Great Vehicle beyond limits...” as well as Jamgön
Mahāpaṇḍita’s Prayer for the Flourishing of the Teachings of the Ancient Translations and the verses of
auspiciousness spoken by the Buddha and so on, and thereby make everything virtuous and excellent.

འ་་ལ་འོར་་ད་དང་འེལ་བ་མར་་མད་ག་ན་ལ། མདོ་གས་ང་པ་ེད་ན་ན་མེན་་མ་ད་
ི་མད་ག་ས་བས་ལ་མར་་ོན་ལམ་མདོ་ནས་བས་པ་ད་ར་བ་གས་པ་ན་ནོ། །
This is a means of offering butter lamps in connection with the Unsurpassed Yoga; to practise the sūtra tradition
exclusively it is good to use the brief and elaborate lamp offering methods compiled by the omniscient guru and
drawn from the sūtras.

འ་ལས་ང་བ་ད་ཚོགས་ན་ན་ོན། །
འབར་བས་ིད་གམ་ན་པ་ན་བསལ་ནས། །
་ར་་ེད་་ས་མན་་བེས། །
འཇམ་དཔལ་མེན་པ་གར་ན་འབ་ར་ག །
May the precious torch of the virtue that arises from this
Blaze away to banish all the darkness of the three worlds,
And bring wise realization of the nature and multiplicity of things,
So that we may gain the great treasury of Mañjuśrī’s insight.

205
ས་པའང་ཀཿཐོག་ོ་ེ་གདན་ི་ད་ེ་་ཁང་བ་བན་བཤད་བ་ནོར་་ན་པོར་བགས་པ་མཁན་ནང་དོན་
ག་པ་ད་པར་་་བ་་ན་བན་འལ་ནས་གང་ནན་ན་པོས་བལ་བ་ར། ༢འཇམ་དངས་མེན་བེ་
ལ་ང་འན་པ་ས་ི་ོ་ོས་པས་རང་བཟོས་མ་བད་པར་ི་ཡ་ན་ོབ་དཔོན་ན་པོ་དངས་པ་དང་མན་
པར་ོ་ན་་བ་ས་བ་བཟང་པོར་ར་བ་་་པ་་ཆབ་མདོ་ོ་མདའ་ལ་་འཇམ་དངས་ས་ི་ན་ེད་
ིས་བིས་པ་ེ་འས་ང་ལ་བ་བན་པ་ི་དང་། ད་པར་་འར་ོ་ེ་ག་པ་ནང་ད་ེ་གམ་ི་བན་
པ་ན་པོ་་ོགས་ས་གནས་བས་ཐམས་ཅད་་ན་མོར་ེད་པ་འོད་ར་གསལ་ང་ད་གས་དར་ས་་ར་
ག། །།
In response to the insistent requests of Orgyen Tenpel, exponent of the inner science who resides at the Tupten
Shedrup Norbü Lhunpo tantric temple at Katok Dorje Den, Chökyi Lodrö, who holds the name of an incarnation of
Jamyang Khyentse, wrote this in accordance with the intent of the great master of Oḍḍiyāna, without polluting it
with his own fabrications, on the auspicious tenth day of the seventh month. The scribe was Chamdo Kyomda
Tulku Jamyang Chökyi Nyinjé. Through this, may the teachings of the Victorious One in general and the precious
teachings of the three inner tantras of the Vajra Vehicle of the Ancient Translations in particular shine like the light
of the sun and may virtue and goodness abound.

| Translated by Adam Pearcey with the generous support of the Khyentse Foundation
and Tertön Sogyal Trust, 2020.

Source: 'Jam dbyangs chos kyi blo gros. "'phags pa 'jam dpal la brten pa'i mar me'i
mchod chog ye shes sgron me/" in ’Jam dbyangs chos kyi blo gros kyi gsung ’bum. 12
vols. Bir: Khyentse Labrang, 2012. W1KG12986 Vol. 9: 457–463

Version: 1.2-20220112

1. ↑ One of the five mothers or buddha-consorts, Paṇḍaravāsinī represents the natural purity of the
element fire.

2. ↑ This fulfilment appears in the Thorough Purification of Misdeeds and Obscurations Rite from the Self-
Liberated Wisdom Intent of the Peaceful and Wrathful Ones (zhi khro dgongs pa rang grol gyi cho ga
sdig sgrib rnam par sbyong ba).

3. ↑ i.e., oṃ eho śuddhe śuddhe | yaṃ ho śuddhe śuddhe | baṃ ho śuddhe śuddhe | laṃ ho śuddhe śuddhe |
raṃ ho śuddhe śuddhe | a ā svāhā | all breakages, impairments and conceptual obscurations—śāntiṃ
kuru svāhā

206
༄༅། །ག་པ་་མག་ེ་བན་འཇམ་དཔལ་དངས་ི་བ་ཐབས་ས་རབ་ན་ེད་
ང་བ་ས་་བ་བགས།

Light from the Wisdom Sun

A Sādhana of Noble Mañjuśrī, Supreme Deity of Deities

by Alak Zenkar Rinpoche

རབ་འམས་ལ་བ་་ས་གག་བས་གར། །
་ཟད་ན་ི་འར་ལོ་ང་བ་མཛོད། །
ས་གམ་་མ་འོ་བ་གན་གག་མག །
གང་དང་དེར་ད་འཇམ་དཔལ་དངས་ལ་འད། །
Wisdom of the infinite buddhas all gathered into one,
Treasury of the wheels of inexhaustible adornments,
Foremost friend to all beings, teacher to all three worlds,
You who are inseparable from Mañjughoṣa, to you I bow!

་ལ་འར་ེ་བན་འཇམ་དཔལ་དངས་ི་བ་ཐབས་མདོར་བས་ག་འི་བ་ལ། ོར་དས་ེས་གམ་ལས།
Here I shall set down a brief method for accomplishing Noble Mañjughoṣa, consisting of preparation, main part
and conclusion.

དང་པོ་ལའང་གས་། བས་འོ་མས་བེད་དང་། ཡན་ལག་བན་པའོ།

The first part, the preparation, includes the refuge and bodhichitta and the seven branch practice.

དང་པོ་།

1. Taking Refuge and Arousing Bodhichitta

ན་མོ་སངས་ས་ས་ཚོགས་ན་འས་པ། །
namo sangye chö tsok kündüpé
Namo! I take refuge in Mañjughoṣa,

འཇམ་དཔལ་དངས་ལ་བས་་མ། །
jampalyang la kyab su chi
Embodiment of Buddha, Dharma and Sangha.

འོ་མས་ང་བ་ཐོབ་ིར་། །
dro nam changchub tob chirdu
So that all beings may attain enlightenment,

འཇམ་དཔལ་བབ་ལ་བོན་པར་བི། ། 207
འཇམ་དཔལ་བབ་ལ་བོན་པར་བི། །
jampal drub la tsönpar gyi
I shall exert myself in the practice of Mañjuśrī!

གས་པ་ཡན་ལག་བན་པ་།

2. The Seven Branch Practice

དས་བཤམས་ད་ལ་མད་པ་ཚོགས། །
ngö sham yitrul chöpé tsok
Plentiful gifts, both actual and imagined,

་ཟད་མཛོད་ི་འར་ལོར་འལ། །
mizé dzö kyi khorlor bul
As an inexhaustible treasury, I offer.

ང་་ལ་ེད་ས་ལ་ནས། །
zhing gi dul nyé lü trul né
Emanating bodies as numerous as atoms in the universe,

ོ་གམ་ས་པས་ག་འཚལ་ལོ། །
go sum güpé chaktsal lo
I offer homage, as devotion fills my body, speech and mind.

བཅས་རང་ཁ་ན་མ་ཐོ་ན། །
ché rang khana mato kün
All wrongs, whether naturally harmful or transgressions,

གནོང་ང་འོད་པ་མས་ིས་བཤགས། །
nong zhing gyöpé sem kyi shak
I confess, my mind overflowing with regret and remorse.

དགས་ད་་ས་དམ་པ་དང་། །
mikmé yeshe dampa dang
Genuine wisdom that is beyond all concepts,

བསོད་ནམས་ད་ལ་་རང་་། །
sönam gé la yi rang ngo
And ordinary merit too—in all forms of virtue, I rejoice!

གས་ཅན་མས་ལ་གང་འཚམས་པར། །
rikchen nam la gang tsampar
In accordance with the capacities of beings,

ས་ི་འར་ལོ་བོར་བར་བལ། ། 208
ས་ི་འར་ལོ་བོར་བར་བལ། །
chö kyi khorlo korwar kul
Turn the wheel of Dharma, I implore you!

དམ་པ་་ངན་འདའ་བད་མས། །
dampa nya ngen da zhé nam
Great saints intent on passing into nirvana:

་ིད་བར་་བགས་་གསོལ། །
jisi bardu zhuk su sol
Stay until the very ends of existence, I pray!

འས་མཚོན་ད་ཚོགས་་བསགས་པ། །
di tsön gé tsok ji sakpa
All the virtue this represents, all that has been amassed,

་ད་ང་བ་ཐོབ་ིར་བོ། །
lamé changchub tob chir ngo
I dedicate towards unsurpassed enlightenment.

གས་པ་དས་ག་མ་པ་།

The Main Practice

རང་མན་ནམ་མཁར་འཇའ་འོད་ོང་། །
rang dün namkhar ja ö long
In the space before me, amidst an expanse of rainbow light,

པད་་གདན་ལ་ད་ག་ས། །
pé dé den la kechik gi
Upon seats of lotus and moon-disc, there instantly appears

འཕགས་མག་ེ་བན་འཇམ་དཔལ་དངས། །
pakchok jetsün jampal yang
The supreme and noble Mañjughoṣa,

ཞལ་གག་ག་གས་འམ་ཞལ་ཅན། །
zhal chik chak nyi dzum zhalchen
With one face, two hands and a smiling expression.

ག་གཡས་རལ་ི་གཡོན་པ། །
chak yé raldri yön pema
He wields a sword in his right hand, and clasps a lotus with his left.

ཞབས་གས་ིལ་ང་ལོངས་ོད་ོགས། ། 209
ཞབས་གས་ིལ་ང་ལོངས་ོད་ོགས། །
zhab nyi kyiltrung longchö dzok
His two legs are crossed, and he in sambhogakāya form,

དར་དང་ན་ན་ན་ིས་ས། །
dar dang rinchen gyen gyi tré
His body bedecked with the silk and jewel adornments.

ོང་གསལ་འོད་ི་དིལ་འར་ཅན། །
tong sal ö kyi kyilkhor chen
Empty yet appearing, with a mandala of light,

སངས་ས་ང་མས་བ་པ་ཚོགས། །
sangye changsem drubpé tsok
He is encircled completely

མས་ིས་ཡོངས་་བོར་བར་བསམ། །
nam kyi yongsu korwar sam
By buddhas, bodhisattvas and accomplished adepts.

གས་དས་་ེང་ིཿག་ལས། །
tuk ü da teng dhih yik lé
In his heart’s centre, upon a lunar disc, is a syllable Dhīḥ,

འོད་འོས་བདག་ལ་མ་པ་ས། །
ö trö dak la timpa yi
Radiating light, which dissolves into me.

མག་ན་དས་བ་ན་ཐོབ་ནས། །
choktün ngödrub kün tob né
Through this, may I gain all supreme and ordinary siddhis,

ིབ་གས་ན་པ་ན་ལ་ང་། །
drib nyi münpa kün sel zhing
May the darkness of the two veils be dispelled entirely,

ས་་གནས་མས་མེན་པ་། །
shejé né nam khyenpa yi
May the eight treasures of perfect eloquence,

ོབས་པ་གར་བད་ོལ་བ་དང་། །
pobpé ter gyé drolwa dang
Which are born of universal knowledge, be released,

དོན་གས་ན་ིས་བ་པར་ཤོག ། 210
དོན་གས་ན་ིས་བ་པར་ཤོག །
dön nyi lhün gyi drubpar shok
And may I spontaneously fulfill my own and others’ aims.

ༀ་ཨཿ་ར་པ་ཙ་ན་ིཿ ས་བས་མཐར།
om ah ra pa tsa na dhih
oṃ arapacana dhīḥ
After reciting the mantra, continue the practice with:

གམ་པ་ེས་ི་མ་པ་ལ་བ་ེ།

Conclusion
This has four parts.

དང་པོ་མད་བོད་་བ་།

1. Offering and Praise

ང་ང་ིད་པ་ས་མས་ན། །
nang zhing sipé chö nam kün
The whole of appearance and existence,

ང་འན་མད་ིན་་མཚོ་ས། །
tingdzin chötrin gyatso yi
Filled with clouds of offerings through samadhi

བཀང་ེ་ེ་བན་འཇམ་དངས་ལ། །
kang té jetsün jamyang la
To you, Noble Mañjuśrī, I offer—

མད་པས་བསོད་ནམས་ཚོགས་ོགས་ཤོག །
chöpé sönam tsok dzok shok
Through this, may I perfect the accumulation of merit!

ༀ་བ་ཨཾ་ ཾ་ེ་་་ལོ་་གེ་་ཝ་ ་ཤ་་ི་་་།

om arya manjushri argham padam pushpe dhupe aloke gandhe naivedye shabda
pratitccha svaha

ས་བཅས་ལ་བ་ཐམས་ཅད་ི། །
sé ché gyalwa tamché kyi
Embodiment of all the enlightened activity

ིན་ལས་གག་བས་འོ་བ་མན། ། 211
ིན་ལས་གག་བས་འོ་བ་མན། །
trinlé chikdü drowé gön
Of all the buddhas and their bodhisattva heirs

ེ་བན་འཇམ་དཔལ་དཔའ་བོ་ལ། །
jetsün jampal pawo la
Brave warrior Mañjuśrī, to you

མག་་དད་པས་ག་འཚལ་བོད། །
chok tu depé chaktsal tö
With the utmost faith and devotion, I offer homage and praise!

གས་པ་གསོལ་གདབ་་བ་།

2. Prayer

ང་ནས་་རབས་ཐམས་ཅད་། །
deng né tserab tamché du
From now on, throughout all my lives,

ེ་བན་ེད་ིས་ེས་བང་ནས། །
jetsün khyé kyi jezung né
May you always care for and protect me,

འཆད་ོད་ོམ་ལ་ཐོག་ད་པ། །
ché tsö tsom la tokmé pé
And grant me the wisdom of a lord of speech

་བ་དབང་ག་ས་རབ་ོལ། །
mawé wangchuk sherab tsol
Unhindered in explanation, debate and composition.

གམ་པ་བ་མ་།

3. Dissolution

གཟོད་ནས་ེན་འང་ང་བན་། །
zö né tenjung nangnyen du
From the very beginning, as a reflection of dependent origination,

ཤར་བ་་ས་་མ་། །
sharwé yeshe gyumé ku
Arisen, illusory body of wisdom,

ོས་ལ་འཇམ་དངས་ེད་ད་། ། 212
ོས་ལ་འཇམ་དངས་ེད་ད་། །
trödral jamyang khyé nyi ni
Beyond all conceptual elaboration. Mañjuśrī, you

མ་བས་་བན་ོང་་མ། །
machö dezhin long du tim
Dissolve into the expanse of unaltered suchness.

བ་པ་ད་བ་བོ་བ་།

4. Dedication of Merit

འ་བབས་པ་ལས་ང་བ་། །
di drubpa lé jungwa yi
May whatever sources of virtue there may be

ད་་་ེད་མས་པ་ན། །
getsa jinyé chipa kün
Arising through this practice

འོ་མས་འཇམ་དཔལ་དཔའ་བོ་། །
dro nam jampal pawo yi
All be dedicated so that beings everywhere

་འཕང་མག་ལ་འད་ིར་བོ། །
gopang chok la gö chir ngo
May attain the supreme status of the warrior Mañjuśrī.

ད་ང་ས་རབ་གམ་ི་་བོ་ར། །
Aboard the great ship of the three marvellous wisdoms

འོ་ན་གས་ང་ོན་ལམ་གར་དག་ས། །
May all beings set sail, and propelled by the golden oars of aspiration

བལ་ནས་ིད་པ་་མཚོ་ལས་བལ་ང། །
May they cross over the ocean of existence

གདོད་མ་ལ་ིད་ན་པ་ར་ར་ག །
To reach the primordial kingdom.

ས་འཇམ་དཔལ་བ་ཐབས་ས་རབ་ན་ེད་ང་བ་འ་ད་་སོར་ནས་འི་འན་ཡོད་ང་ིས་་བ་ན་ི་ད་
ིས་བལ་ར་བ་བན་ང་གས་་བ་་མས་ིས་པ་འས། འོ་ན་འཇམ་དཔལ་དཔའ་བོ་་འཕང་ལ་
འད་པ་ར་ར་ག །

213
It had been my intention for some time to compose this sādhana of Mañjuśrī entitled Light from Wisdom’s Sun, but
then, in response to the requests of Dechen Drimé,1 I, Thupten Lungrik Mawé Nyima,2 composed this. May it be the
cause for all beings arriving at the level of the warrior Mañjuśrī.

| Translated by Adam Pearcey 2009. With many thanks to Alak Zenkar Rinpoche for
kindly granting the reading transmission and correcting errors in the text.

1. ↑ Dechen Drimé was Alak Zenkar Rinpoche’s disciplinary tutor.

2. ↑ Rinpoche composed the text when he was fifteen years old, c. 1958.

214
༄༅། །འཇམ་དངས་ར་པོ་བ་ཐབས། །

A Sādhana of Golden Mañjughoṣa

by Dilgo Khyentse Rinpoche

་མ་མག་གམ་ས་པས་བས་་བེན། །
lama chok sum güpé kyab su ten
By respectfully relying on the Guru and Three Jewels as refuge,

འོ་ན་བལ་ིར་འཇམ་དཔལ་བོད་བ་མས། །
dro kün dral chir jampal tö drub tü
And through the power of praising and accomplishing Mañjuśrī in order to liberate all
beings,

མས་ཅན་བ་ན་ག་བལ་ན་དང་ལ། །
semchen deden dukngal kün dangdral
May sentient beings enjoy happiness, be free from all kinds of suffering,

བ་ལས་་ཉམས་བཏང་ོམས་ལ་གནས་ཤོག །
dé lé mi nyam tangnyom la né shok
Never be separated from happiness and abide in equanimity.

ལན་གམ། ༀ་་་ཝ་སོགས།
Repeat this three times. Then, recite “oṃ svabhāva..etc.”

ༀ་་་ཝ་་ས་དྷཿ་་ཝ་ོ་།
om sobhawa shuddha sarwa dharma sobhawa shuddho ham
oṃ svabhāva śuddhāḥ sarvadharmāḥ svabhāva śuddho ‘haṃ

ོང་དང་ེན་འང་ང་འག་་འལ་ལས། །
tong dang tenjung zungjuk chotrul lé
Arising from the unified display of emptiness and dependent origination,

གནས་གམ་ༀ་ཿྃ་དང་ིཿག་ས། །
né sum om ah hung dang dhih yik gi
Three places marked with oṃ āḥ hūṃ and syllable dhīḥ

ན་ངས་མན་མཁར་ེ་བན་འཇམ་པ་དངས། །
chendrang dün khar jetsün jampé yang
Invoke noble Mañjughoṣa into the sky before me—

དམར་ར་རལ་ི་འར་ང་ེགས་བམ་འན། ། 215
དམར་ར་རལ་ི་འར་ང་ེགས་བམ་འན། །
marser raldri char zhing lekbam dzin
Orange in colour and holding a sword and volume of text.

དར་དང་ན་ན་ན་མས་ིལ་ང་ས། །
dar dang rinchen gyen dzé kyiltrung gi
He wears jewel ornaments and silken garments and his two legs are crossed,

པད་་ལ་བགས་དབང་བར་ས་གདབ་ར། །
pé da la zhuk wangkur gyé dab gyur
As he sits upon a lotus and moon-disc, empowered and sealed.

གས་ོག་ལས་ང་བོད་ིན་གས་གས་ེང་། །
tuk sok lé jung tö trin rik ngak treng
From his vital syllable arise clouds of praise and the mantra garland.

བདག་མ་་ས་ང་བ་ས་པར་ར། །
dak tim yeshe nangwa gyepar gyur
Dissolving into me and causing wisdom’s radiance to expand.

གང་་ོ་ོས་སོགས། ལན་གམ་དང་།
Repeat “Gang gi lodrö...etc” three times.

གང་་ོ་ོས་ིབ་གས་ིན་ལ་་ར་མ་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.

་ེད་དོན་ན་་བན་གགས་ིར་ད་ི་གས་ཀར་ེགས་བམ་འན། །
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་ིད་པ་བཙོན་རར་མ་ག་ན་འམས་ག་བལ་ིས་གར་བ། །
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,

འོ་ཚོགས་ན་ལ་་གག་ར་བེ་ཡན་ལག་ག་བ་དངས་ན་གང༌། །
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,

འག་ར་ར་ོགས་ན་མོངས་གད་ོང་ལས་ི་གས་ོགས་འོལ་མཛད་ང༌། ། 216
འག་ར་ར་ོགས་ན་མོངས་གད་ོང་ལས་ི་གས་ོགས་འོལ་མཛད་ང༌། །
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་ག་ན་ལ་ག་བལ་་་་ེད་གད་མཛད་རལ་ི་བམས། །
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.

གདོད་ནས་དག་ང་ས་བ་མཐར་སོན་ཡོན་ཏན་ས་ོགས་ལ་ས་་བོ་། །
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,

བ་ག་བ་དང་བ་གས་ན་ས་བདག་ོ་ན་ལ་འཇམ་པ་དངས་ལ་འད། །
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!

ༀ་ཨ་ར་པ་ཙ་ན་ིཿ
om a ra pa tsa na dhih
oṃ arapacana dhīḥ

བ། བེ་ན་ེད་ི་སོགས།
Repeat the mantra. Then, recite “Tseden khyé kyi ...etc”.

བེ་ན་ེད་ི་མེན་རབ་འོད་ར་ིས། །
tseden khyé kyi khyen rab özer gyi
With all of your kindness and love, let your wisdom’s shining light

བདག་ོ་ག་ག་ན་པ་རབ་བསལ་ནས། །
dak lö timuk münpa rabsal né
Clear the darkness of my ignorance, once and for all.

བཀའ་དང་བན་བས་གང་གས་ོགས་པ་། །
ka dang tenchö zhung luk tokpa yi
Grant me, I pray, the intelligence, the brilliance

ོ་ོས་ོབས་པ་ང་བ་ལ་་གསོལ། །
lodrö pobpé nangwa tsal du sol
To understand the scriptures—the words of the Buddha and works of the masters.

གང་་བ་བར་འདོད་པའམ། ། 217
གང་་བ་བར་འདོད་པའམ། །
gang tsé tawar döpa am
And whenever I wish to look upon you,

ང་ཟད་འི་བར་འདོད་ན་ཡང༌། །
chungzé driwar dö na yang
Or ask of you anything at all,

མན་པོ་འཇམ་དངས་ེད་ད་། །
gönpo jamyang khyé nyi ni
Lord and protector, Mañjughoṣa,

གས་ད་པར་ཡང་མཐོང་བར་ཤོག །
gek mepar yang tongwar shok
Let me see you without any hindrance! 1

འཇམ་དཔལ་གཞོན་་ོད་ི་གས་བེད་དང་། །
jampal zhönnu khyö kyi tukkyé dang
Just like the Youthful Mañjuśrī — in exalted intention,

མཛད་པ་ོན་ལམ་མེན་བེ་ས་པ་ལ། །
dzepa mönlam khyen tsé nü pé tsul
Activities, aspirations, wisdom, love and capacity,

་ད་་ས་་འལ་་འ་བ། །
lamé yeshe gyutrul ji drawa
Whatever displays of unsurpassable wisdom there might be —

་འ་་ནར་བདག་སོགས་འར་བར་ཤོག །
dendra khonar dak sok gyurwar shok
May I and other beings come to be exactly as he is.

ས་པའང་ོ་ོངས་ས་ི་ལ་ཁབ་ན་པོ་བབ་་མས་ི་འདོན་ར་ོམ་ན་་ང་་མཚོ་བལ་བ་ར་་
ོ་ེར་་གག་ལག་ཁང་ནས་ེལ་་ས་བ་་ཤར་འགས་ད་མེན་བེ་འོད་ར་ིས་ིས་པ་འེལ་
ཚད་་ས་ི་ང་བ་ལ་ོད་པ་དཔལ་་ར་ག། །།
When the great meditator Tsering Gyatso requested a chant text for students of National Dharma Institute in
Lhojong, I, Jigme Khyentse Özer (Dilgo Khyentse Rinpoche), wrote this in the main shrine of Kyerchu temple in
Paro at sunrise on the tenth day of the seventh month. May whoever makes a connection with this liturgy enjoy the
splendor of wisdom radiance.

218
| Translated by Abraham Ta-Quan, 2019.

1. ↑ Bodhicaryāvatāra, X.53

219
༄༅། །འཇམ་དཔལ་་བ་ིན་བས་ར་ོལ་བགས། །

Swift Bestowal of Blessings

A Sādhana of Peaceful Mañjuśrī

by Khenchen Jigme Phuntsok

ག་དིངས་ཀ་དག་གཞོན་་མ་པ་། །
zhi ying kadak zhönnu bumpé ku
The ground is primordially pure space, the youthful vase body;

གདངས་ལ་མ་འགགས་རང་ག་ང་བ་མས། །
dang tsal magak rangrig changchub sem
Its radiant energy is unceasing—my own awareness, bodhicitta,

ས་དོན་འཇམ་དཔལ་དཔའ་བོ་བདག་ད་། །
ngedön jampal pawö daknyi du
Is of the nature of the hero Mañjuśrī on an ultimate level.

རང་་ས་པ་ངང་ནས་བས་་མ། །
rang ngo shepé ngang né kyab su chi
In recognition of this, my own true essence, I take refuge.

ོ་ར་འལ་ང་་མ་ོང་ེར་ལ།
lobur trulnang gyumé drongkhyer la
In the illusory city of incidental deluded perception,

ཨ་འཐས་ན་པས་ར་མོར་འན་པ་མས། །
até zhenpé khormor chenpa nam
Beings roam endlessly through clinging to things as real—

་ོལ་ས་་ས་ལ་དགས་དང་ིར། །
yedrol chökü sa la ukyung chir
To bring them all to the dharmakāya’s primordial freedom,

མཐའ་ོལ་ག་གཞག་ན་པོར་མས་བེད་དོ། །
ta drol chok zhak chenpor semkyé do
I generate bodhicitta in the great settling beyond extremes.

འར་བ་ན་བཟང་ང་འདས་ན་་བཟང་། ། 220
འར་བ་ན་བཟང་ང་འདས་ན་་བཟང་། །
khorwa kunzang nyangdé kuntuzang
Saṃsāra is entirely positive, and nirvāṇa is wholly good too,

ན་བཟང་ོང་ན་ེ་་བ་ག་ད། །
kunzang long na kyeshi deduk mé
In the All Good expanse, there’s no birth, no death, no pleasure and no pain.

ས་ད་འར་བ་ད་པ་བན་ོབས་ིས། །
chönyi gyurwa mepé den tob kyi
Through the power of the truth of the unchanging dharmatā,

རང་བན་མན་་འར་བ་ིན་ཕོབ་ག །
rangzhin ngön du gyurwé jin pob chik
Let the inspiration to realize true reality descend upon us.

ཀ་དག་གང་གསལ་་བན་ད་ི་ངང་། །
kadak tingsal dezhin nyi kyi ngang
In an experience of reality, primordial purity and profound luminosity,

ན་བ་ག་ལ་ིང་ེ་ན་པོར་ཤར། །
lhündrub riktsal nyingjé chenpor shar
The spontaneously present play of awareness dawns as great compassion.

དེར་ད་མཁའ་བ་མཁའ་་ོ་ེ་ད། །
yermé khakhyab kha yi dorjé nyi
Inseparable unity, extending everywhere, is the vajra of space,

མ་པ་གས་ི་ག་ར་ཡོངས་བངས་པ། །
nampa tak kyi chakgyar yong zhengpa
Which fully emerges in apparent form as a symbolic mudrā:

ལ་ན་མེན་པ་རང་གགས་འཇམ་པ་དངས། །
gyal kün khyenpé rang zuk jampé yang
Mañjughoṣa, embodiment of the wisdom of all the buddhas.

་འམ་མཚན་དས་རབ་མས་གཞོན་་ལ། །
zhi dzum tsenpé rab dzé zhönnü tsul
He is peaceful, smiling, graced with signs and marks, and youthful.

མཚམས་ིན་མདངས་འན་ན་ན་དར་ིས་བན། །
tsam trin dangdzin rinchen dar gyi gyen
He has the glow of twilit clouds and is adorned with jewels and silks.

ག་གཡས་ས་རབ་རལ་ི་མཁའ་ལ་ར། ། 221
ག་གཡས་ས་རབ་རལ་ི་མཁའ་ལ་ར། །
chak yé sherab raldri kha la char
In his right hand he holds aloft and brandishes the sword of wisdom,

གཡོན་པས་ལ་ེང་་ེགས་བམ་བམས། །
yönpé utpal tengdu lekbam nam
In his left he holds of volume of text that rests upon an utpala.

ཉ་གང་་བས་ནོན་པ་་ེས་ཁར། །
nyagang dawé nönpé chukyé khar
He is seated on a water-born lotus resting upon a full moon disc

འིང་བག་ལ་ིས་ཞབས་གས་ིལ་ང་བགས། །
gying bak tsul gyi zhab nyi kyiltrung zhuk
With his two legs crossed in a posture of majestic ease.

་་བ་་ང་་་ར་ཡང་། །
ku yi bapü khungbu rerer yang
Within each and every pore of his body

རང་ང་ད་ེ་དིལ་འར་བང་ལས་འདས། །
rangjung gyüdé kyilkhor drang lé dé
Self-arisen tantric maṇḍalas appear in countless number.

ེང་འོག་ོགས་མཚམས་འཇའ་འོད་འམ་བལ་ོང་། །
teng ok choktsam ja ö bum dal long
Above, below and all around, amidst an expanse of rainbow light,

་བད་་མ་ཌ་དམ་ཅན་ཚོགས། །
tsa gyü lama daki damchen tsok
The root and lineage gurus, ḍākinīs and oath-bound guardians

་ར་ལ་ར་རང་ང་ན་་ཤར། །
nyizer dul tar rang nang gyen du shar
Arise as a spontaneous adornment, like specks of dust in a sunbeam.

ༀ། ཡོད་ད་ོང་པ་ན་་ལ་འོར་མས། །
om, yömé tongpa shintu naljor tü
Oṃ. Through the force of Atiyoga, empty of existence and non-existence,

ནམ་མཁའ་བན་་དམ་ག་་བར་གནས། །
namkha zhindu damtsik nyewar né
The samaya connection is always fully present, like space.

བ་མག་བ་བར་གགས་པ་དངས་་གསོལ། ། 222
བ་མག་བ་བར་གགས་པ་དངས་་གསོལ། །
demchok dewar shekpa gong su sol
O sugata of perfect bliss, turn your attention toward me.

འཇམ་དཔལ་གཞོན་་ལ་བཟང་དཔལ་ོད་བདག །
jampal zhönnu kalzang pal khyö dak
Youthful Mañjuśrī, you who embody fortune and splendour,

རང་བན་ོས་ལ་ས་ད་ཕོ་ང་ནས། །
rangzhin trödral chönyi podrang né
From the natural and unelaborated palace of dharmatā,

རང་ང་གས་ེ་བདག་ད་བམ་ན་འདས། །
rangjung tukjé daknyi chomdendé
Embodiment of self-arisen compassion, transcendent conqueror,

མ་ག་ན་ོག་ན་པ་ལ་བ་ིར། །
marik küntok münpa selwé chir
In order to dispel the darkness of unknowing and conceptuality,

རང་ང་་ས་ན་འེན་གགས་་གསོལ། །
rangjung yeshe chendren shek su sol
I invite you in your self-arisen wisdom form: come now, I pray.

དམ་ག་པ་དང་་ས་མས་དཔའ་ལ། །
damtsikpa dang yeshe sempa la
In order to rid my mind of attachment to good and bad

བཟང་ངན་རང་ད་ན་པ་ོལ་བ་ིར། །
zang ngen ranggyü zhenpa drolwé chir
With regard to the samaya- and wisdom-beings,

མེན་བེ་ས་པ་བདག་ད་བམ་ན་འདས། །
khyen tsé nü pé daknyi chomdendé
Remain here, you who embodies wisdom, love and power,

དེར་ད་རོ་གག་བན་པར་བགས་་གསོལ། །
yermé ro chik tenpar zhuk su sol
Transcendent conqueror, steadfast and indivisibly united, I pray.

ནང་གསལ་ོང་ལས་ཤར་བ་་ས་། ། 223
ནང་གསལ་ོང་ལས་ཤར་བ་་ས་། །
nangsal long lé sharwé yeshe lha
The wisdom deity may arise from the expanse of inner luminosity

ཞལ་ག་ན་ི་བད་པ་ར་ང་ཡང་། །
zhal chak gyen gyi köpa chir nang yang
And appear as an arrangement of face, hands and adornments,

རང་མས་མ་པར་དག་པ་་འལ་། །
rangsem nampar dakpé chotrul du
But it is the manifestation of mind’s own utter purity.

རང་་ས་པས་བ་་ག་བིའོ། །
rang ngo shepé da yi chak gyi’o
In recognition of my very essence, I offer symbolic homage.

ལ་དབང་ས་པས་མཚོན་པ་ས་སོ་ག །
yul wang shépé tsönpé chö so chok
All phenomena, represented by the objects of sensory cognition,

གདོད་ནས་མ་དག་མད་པ་ག་ར་ོགས། །
döné namdak chöpé chakgyar dzok
Are pure from the beginning and perfect in this mudrā of offering.

ན་ད་ང་འན་ལ་པོ་འལ་ཐབས་ིས། །
zhenmé tingdzin gyalpö trul tab kyi
Without attachment, and through the magic of king-like concentration,

ས་དིངས་ོན་ན་བཀང་ེ་ག་་འལ། །
chöying khyön kün kang té taktu bul
I make these perpetual offerings that fill the dharmadhātu entirely.

ང་ལས་མ་ང་མན་ངག་གསང་ལམ་ིས། །
lung lé ma jung mengak sang lam gyi
Through the secret path of instructions that do not arise from scripture,

་ལས་མ་ང་འས་་གཏན་ིད་ན། །
gyu lé ma jung drebü tensi zin
You seized the stronghold of a fruition that does not derive from causes,

མས་ལས་མ་ང་གདོད་ནས་སངས་ས་མག ། 224
མས་ལས་མ་ང་གདོད་ནས་སངས་ས་མག །
sem lé ma jung döné sangye chok
The supreme, primordial buddhahood that does not originate in mind—

གས་ན་བ་བདག་ོད་ལ་ག་འཚལ་བོད། །
rik kün khyab dak khyö la chaktsal tö
Sovereign of all buddha families, to you I offer homage and praise.

ང་གས་མས་གམ་་གས་ས་ད་ངང་། །
nang drak sem sum lha ngak chönyi ngang
With sights, sounds and mind experienced as deity, mantra and dharmatā,

་གས་ས་ད་ག་ོང་ོགས་པ་། །
lha ngak chönyi riktong dzogpa ché
Deity, mantra and dharmatā as the great perfection of awareness-emptiness,

ག་ོང་མཐའ་ལ་རང་ས་ཟང་ཐལ་བ། །
riktong tadral rang shé zangtalwa
And awareness-emptiness as my own cognizance, all-penetrating and beyond limits—

ངས་ད་འན་ད་ངང་ནས་གསང་གས་བ། །
yengmé dzinmé ngang né sang ngak da
In a state that is undistracted and free of grasping, I recite the secret mantra:

ༀ་ཨ་ར་པ་ཙ་ན་ཿ
om ara pa tsana dhih
oṃ arapacana dhīḥ

ས་དིངས་ེ་ད་བྷན་དྷ་ཡངས་པ་། །
chöying kyemé bhendha yangpa ru
In the extensive bandha (skullcup) of the unborn dharmadhātu

ག་ང་འར་འདས་ས་ན་ཚོགས་་བཤམས། །
zhi nang khordé chö kün tsok su sham
All that manifests from the ground—saṃsāric and nirvāṇic phenomena—is arranged as a
feast.

རང་ག་ཟག་ད་་བས་ིན་ིས་བབས། །
rangrig zakmé tawé jin gyi lab
It is blessed with the view of my own untainted awareness

225
མད་ལ་་མས་མས་པ་དིད་་ར། །
chöyul lha nam nyepé chi du gyur
And becomes an object of delight to the deities who receive it.

དས་འོར་བཟའ་བཅའ་བང་དང་ཡོ་ད་ཚོགས། །
ngöjor zacha tung dang yojé tsok
Actual gifts of food and drink and other substances

ང་འན་ནམ་མཁའ་མཛོད་ིས་་བེད་། །
tingdzin namkha dzö kyi gya kyé dé
Are increased through the sky-treasury absorption,

་ད་ན་གསལ་ོན་ན་བལ་བ་འ། །
mumé kün sal khyön kün dalwa di
To fill the entire expanse of boundless space. 1

རབ་འམས་་གམ་་ལ་མད་པ་འལ། །
rabjam tsa sum lha la chöpa bul
To the infinite Three Roots deities, I present this offering.

ཟང་ཐལ་ག་པ་རང་ས་མ་ན་པར། །
zangtal rigpé rang sa mazinpar
Failing to hold to the natural state of all-penetrating awareness,

ང་བདག་མཚན་མར་ན་པ་གཞན་དབང་ས། །
nga dak tsenmar zhenpé zhenwang gi
And overpowered by attachment to notions of “I” and “me”,

འདའ་དཀའ་ོ་ེ་ཐ་ག་ལས་འདས་པ། །
da ka dorjé tatsik lé depé
I have transgressed the vajra command that is not to be taken lightly—

ནོངས་པ་གང་མས་ིང་ནས་མཐོལ་ང་བཤགས། །
nongpa gang chi nying né tol zhing shak
Whatever faults I have committed I hereby acknowledge and confess.

གང་འན་མཚན་མར་ན་པ་ོག་ཚོགས་ན། །
zungdzin tsenmar zhenpé toktsok kün
I shall not reject thoughts that involve clinging to dualistic ideas,

་ང་བར་ལམ་འང་་ེད་པར། ། 226
་ང་བར་ལམ་འང་་ེད་པར། །
mi pang gyur lam du’ang mi jepar
Nor subject them to the path of transformation,

རང་ཡན་ག་པ་རལ་ི་ོན་པོ་ས། །
rang yen rigpé raldri nönpo yi
Rather, I shall seal them with the sharp blade of naturally flowing awareness,

ས་ཟད་ཀ་དག་ན་པོར་ས་གདབ་བོ། །
chö zé kadak chenpor gyé dabbo
Within the vast primordial purity in which phenomena are exhausted.

ག་ལམ་འས་་ས་ལ་མཐའ་ས་ན། །
zhi lam drebü chö tsul talé kün
All the limitless dharma systems of ground, path and fruition

་གས་ས་ད་་ས་རོལ་མོ་། །
lha ngak chönyi yeshe rolmo ru
Are like a wisdom symphony of deity, mantra and dharmatā.

མ་ས་་ནས་ོགས་པ་ིན་ཚོགས་འས། །
ma jé yené dzokpé trin tsok di
Uncreated and always present, may these clouds of perfection

མཁའ་བ་ལ་བ་གས་དམ་གཉན་པོ་བང་། །
khakhyab gyalwé tukdam nyenpo kang
Fulfil our solemn pledges to the victorious ones throughout space.

བདག་ས་མ་དག་་་དིལ་འར་ལ། །
dak lü namdak lha yi kyilkhor la
To the maṇḍala of deities within my own body that is utterly pure,

ཟག་ད་བད་ི་མད་པ་འ་ལ་བས། །
zakmé dütsi chöpa di pulwé
I present this offering of immaculate nectar;

ང་བ་བ་ོགས་འཕོ་ན་འོད་ར་ིན། །
nangwa zhi dzok pochen ökur min
Through this, may I perfect the four visions and ripen as the light body of great
transference,

འོ་ན་དིལ་འར་གག་་ང་བ་ཤོག ། 227
འོ་ན་དིལ་འར་གག་་ང་བ་ཤོག །
dro kün kyilkhor chik tu changchub shok
And may all beings attain awakening all together in a single maṇḍala.

ན་བ་ན་པོ་་་བས་ོང་། །
lhündrub rinpoche yi bub long du
May the guests for the remainder, thoughts that arise when the stronghold

བཙན་ས་མ་ན་ོག་ཚོགས་ག་མོན་མས། །
tsen sa ma zin toktsok lhak drön nam
Is not secured within the precious expansive sphere of spontaneous presence,

དད་དང་ིང་ེ་ག་གཏོར་འ་བས་ལ། །
dé dang nyingjé lhaktor di zhé la
Accept this remainder torma of faith and compassion,

བན་དང་འོ་ལ་ཕན་བ་དགའ་ོན་ེལ། །
ten dang dro la pendé gatön pel
And extend the festival of benefit and happiness for the teachings and beings.

འས་མཚོན་ས་གམ་བསགས་པ་ད་ཚོགས་ན། །
di tsön dü sum sakpé gé tsok kün
As represented by this, may all virtues accumulated in the past, present and future,

མཁའ་བ་འོ་བ་ད་ལ་་ཡོངས་ིན་ནས། །
khakhyab drowé gyü la yong min né
Ripen fully in the mindstreams of all beings throughout the whole of space,

ན་ང་ནང་གསལ་ད་ས་ག་དང་ན། །
kün kyang nangsal khyechö druk dangden
So that they may all awaken in the youthful vase body

གཞོན་་མ་པ་་་ང་བ་ཤོག །
zhönnu bumpa ku ru changchub shok
Complete with its six special features of inner luminosity.2

ངང་བཞག་ོ་ལ་ས་་་བ་དག །
ngang zhak lodral chökü tawa dak
The pure dharmakāya view, settled in a state beyond the ordinary mind,

མན་མ་ཚད་བས་ལོངས་་ོམ་པ་ོགས། ། 228
མན་མ་ཚད་བས་ལོངས་་ོམ་པ་ོགས། །
ngönsum tsepeb longkü gompa dzok
The perfect sambhogakāya meditation, with the full measure of direct experience,

དིངས་ག་དེར་ད་ལ་་ོད་པ་ིན། །
yingrik yermé tulkü chöpa min
And the mature nirmāṇakāya conduct, in which space and awareness are indivisible—

་གམ་ོལ་ད་འབ་པ་བ་ས་ཤོག །
ku sum tsolmé drubpé tashi shok
May all be auspicious for the effortless accomplishment of these three kāyas.

ས་་ནག་་བོ་ེ་་ཤར་་ཡང་ེ་མདོ་ཕལ་བོ་་སོགས་ནས་གསལ་བར་ང་བན་པ་ེད་ད་་ག་ས་
ས་ག་་འཇམ་དཔལ་གཞོན་ར་ར་པ་ལ་འར་ལག་ན་ོ་ེ་སོགས་མས་དཔའ་ི་ག་ས་བོར་ནས་བགས་
པ་ག་ག་་ངག་དབང་ོ་ོས་མངས་ད་ི་ག་ོང་ནས་ོལ་ད་་ོལ་བ་་ར་ེལ་བ་དའོ།།
Thus, on the very highest peak of Wutaishan in China, in the cave known as the Cave of Nārāyaṇa, which was
prophesied in texts such as the Avataṃsaka Sūtra and which is where youthful Mañjuśrī continuously resides
surrounded by his retinue of many tens of thousands of bodhisattvas including Vajrapāṇi, Ngawang Lodrö
Tsungme put into writing what had arisen effortlessly out of the expanse of awareness. May virtue abound.

| Translated by Adam Pearcey, 2019.

Source: 'jigs med phun tshogs 'byung gnas. "'jam dpal zhi sgrub byin rlabs myur
stsol/" In gsung 'bum/_'jigs med phun tshogs 'byung gnas/. 3 vols. xiang gang: xiang
gang xin zhi chu ban she, 2002. (BDRC W00KG03976). Vol. 1: 63–66

Version: 1.3-20220819

1. ↑ kun gsal (all-illuminating) here is a synonym for space.

2. ↑ 1) The fruition is superior to the ground (gzhi las 'phags pa); 2) it manifests in one's own experience
(rang ngor snang ba); 3) it is discerning (bye brag phyed pa); 4) it is freed in the immediacy of that
discernment (phyed thog tu grol ba); 5) it does not arise from anything else (gzhan las ma byung ba); 6)
it abides in its own place (rang sar gnas pa).

229
༄༅། །འཇམ་དངས་བ་ཐབས་བས་པ།

A Brief Mañjuśrī Sādhana

by Patrul Rinpoche

བས་འོ་།
Taking refuge:

སངས་ས་ས་དང་ཚོགས་ི་མག་མས་ལ། །
sangye chö dang tsok kyi chok nam la
In the Buddha, the Dharma and the Supreme Assembly

ང་བ་བར་་བདག་་བས་་མ། །
changchub bardu dak ni kyab su chi
I take refuge until I attain enlightenment.

བདག་ས་ིན་སོགས་བིས་པ་བསོད་ནམས་ིས། །
dak gi jin sok gyipé sönam kyi
Through the merit of practising generosity and so on,

འོ་ལ་ཕན་ིར་སངས་ས་འབ་པར་ཤོག །
dro la pen chir sangye drubpar shok
May I attain buddhahood for the benefit of all beings.

ལན་གམ། མས་བེད་།
Repeat three times. Then for generating bodhicitta:

མས་ཅན་ཐམས་ཅད་བ་བ་དང་བ་བ་་དང་ན་པར་ར་ག
semchen tamché dewa dang dewé gyu dang denpar gyur chik
May all sentient beings enjoy happiness and the causes of happiness!

ག་བལ་དང་ག་བལ་ི་་དང་ལ་བར་ར་ག
dukngal dang dukngal gyi gyu dang dralwar gyur chik
May they be free from suffering and the causes of suffering!

ག་བལ་ད་པ་བ་བ་དང་་འལ་བར་ར་ག
dukngal mepé dewa dang mindralwar gyur chik
May they never be separated from the sacred happiness devoid of suffering!

་ང་ཆགས་ང་གས་དང་ལ་བ་བཏང་ོམ་ཚད་ད་པ་ལ་གནས་པར་ར་ག
nyering chakdang nyi dang dralwé tang nyom tsemepa la nepar gyur chik
And may they dwell in boundless equanimity that is free from attachment and aversion!

230
ལན་གམ།
Repeat three times. Then:

ༀ་་་ཝ་་ས་དྷཿ་་ཝ་ོ་།
om sobhawa shuddha sarwa dharma sobhawa shuddho ham
oṃ svabhāva śuddhāḥ sarvadharmāḥ svabhāva śuddho ‘haṃ

ོང་པ་ངང་ལས་པ་་བ་ེང་། །
tongpé ngang lé pema dawé teng
Out of the state of emptiness, upon a lotus and moon disk

རང་མས་ིཿལས་བདག་ད་འཇམ་དཔལ་དངས། །
rang sem dhi lé daknyi jampel yang
Appears my own mind as dhīḥ, from which Mañjughoṣa arises,

དམར་ར་ག་གས་རལ་ི་་ི་བམས། །
mar ser chak nyi reldri puti nam
Orange in colour, with two hands holding a sword and volume of text.

ན་ན་དར་ས་ིས་ས་ོར་དིལ་བགས། །
rin gyen dar gö kyi tré dor kyil zhuk
He wears jewel ornaments and silken garments and is seated in the vajra posture.

གས་ཀར་་ེང་ིཿམཐར་གས་ེང་ལས། །
tukkar da teng dhi tar ngak treng lé
At his heart, upon a moon disk, is dhīḥ surrounded by the mantra garland,

འོད་འོས་ིབ་གསལ་ས་རབ་ང་བ་ས། །
ö trö drip sal sherab nangwa gyé
From which light radiates, clearing obscurations and expanding wisdom’s radiance.

ༀ་ཨ་ར་པ་ཙ་ན་ིཿ
om a ra pa tsa na dhi
oṃ arapacana dhīḥ

སོགས་་ས་བས། མཚན་བོད་འདོན་ང་ད་བ་བོ།
Repeat the mantra as many times as possible. Recite Chanting the Names of Mañjuśrī and dedicate the merit. Then
pray with:

བེ་ན་ེད་ི་མེན་རབ་འོད་ར་ིས། །
tseden khyé kyi khyen rab özer gyi
With all of your kindness and love, let your wisdom’s shining light

བདག་ོ་ག་ག་ན་པ་རབ་བསལ་ནས། ། 231
བདག་ོ་ག་ག་ན་པ་རབ་བསལ་ནས། །
dak lö timuk münpa rabsal né
Clear the darkness of my ignorance, once and for all.

བཀའ་དང་བན་བས་གང་གས་ོགས་པ་། །
ka dang tenchö zhung luk tokpa yi
Grant me, I pray, the intelligence, the brilliance

ོ་ོས་ོབས་པ་ང་བ་ལ་་གསོལ། །
lodrö pobpé nangwa tsal du sol
To understand the scriptures—both the Word and the treatises.

ི་ང་ས་ིས་པའོ།།
Written by the one named Śrī.

| Translated by Adam Pearcey, 2018.

Source: o rgyan 'jigs med chos kyi dbang po. "'jam dbyangs sgrub thabs bsdus pa/" in
gsung 'bum/_o rgyan 'jigs med chos kyi dbang po. Chengdu: Si khron mi rigs dpe
skrun khang, 2003. TBRC: W25007, vol. 3: 142

232
༁ྃ༔ འཇམ་པ་དངས་ི་བ་ཐབས་བགས༔

Sādhana of Mañjughoṣa
revealed by Tertön Sogyal

༁ྃ༔ འཇམ་པ་དངས་ལ་ག་འཚལ་ལོ༔
Homage to Mañjughoṣa!

ༀ་ཨ་ར་པ་ཙ་ན་ིཿ
om a ra pa tsa na dhih
Oṃ arapacana dhīḥ

རང་གཞན་ས་རབ་ོ་འལ་ིར༔
འཇམ་དངས་་་ག་པ་བ༔
བས་མས་ཚད་ད་བ་བོམ༔
In order to increase your own and others’ intelligence,
Practise the six syllables of Mañjughoṣa.
Take refuge, generate bodhicitta and cultivate the four immeasurables.

རང་ད་ེ་བན་འཇམ་པ་དངས༔
rangnyi jetsün jampé yang
I myself appear as venerable Mañjughoṣa,

དམར་ར་རལ་ི་ེགས་བམ་འན༔
marser raldri lekbam dzin
Orange and holding sword and volume,

་ལ་དར་དང་ན་ན་བན༔
ku la dar dang rinchen gyen
Adorned with silks and jewel ornaments,

ོ་ེ་ིལ་ང་པད་ར་བགས༔
dorjé kyiltrung pé dar zhuk
And seated in vajra posture on lotus and moon.

གས་ཀར་་བ་ས་པ་ེང༔
tukkar dawa gyepé teng
At his heart, upon a full moon disc

ིཿག་གར་མདོག་འབར་བ་ལས༔
dhih yik ser dok barwa lé
Is the syllable Dhīḥ, gold and blazing,

འོད་འོས་ས་བཅས་ལ་ན་ི༔ 233
འོད་འོས་ས་བཅས་ལ་ན་ི༔
ö trö sé ché gyal kün gyi
From which light radiates out, gathering intelligence,

ས་རབ་་ས་གངས་ི་ོ༔
sherab yeshe zung kyi go
Wisdom and dhāraṇī doors from all the buddhas and their bodhisattva heirs,

ན་ང་འོད་ར་ལ་ལ་བས༔
kün kyang özer tsul la dü
In the form of light rays, which gather back

གས་ོག་དག་ལ་ཡང་ཡང་བིམ༔
tuk sok dak la yangyang tim
And dissolve again and again into the vital syllables in my heart.

་བཅད་ག་ག་བན་འམ་བ༔
ས་རབ་འལ་བར་གདོན་་ཟ༔
ས་མ་ཡ༔་་་༔
བདག་འ་མཁས་པ་པ་ས༔
ད་དང་ོབ་དཔོན་མན་ངག་བན༔
ལག་ན་ིང་པོ་གསལ་བར་ས༔
ད་་ན་ན་གར་་ོས༔
ི་རབས་ལ་ན་་མས་དང་༔
འདོ་འད་འོ་དོན་མཐའ་ས་ཤོག༔
Avoid speaking and recite the six syllables seven hundred thousand times.
Through this intelligence will increase—have no doubt!
Samaya! Sealed. Sealed. Sealed.
Padma, who is as learned as I,
Clearly revealed this essential practice
Which accords with the tantras and masters’ instructions.
Now, let it be hidden as a precious treasure.
May fortunate children of future generations
Encounter it and bring extensive benefit to beings!

| Translated by Adam Pearcey, 2019.

Source: Las rab gling pa. "'jam pa'i dbyangs kyi sgrub thabs." Inlas rab gling pa'i gter
chos/. BDRC W21810. Bylakuppe: Pema Norbu Rinpoche, 1985-. Vol. 3: 791.

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