Kangyur Translations

Toh 642 — One Hundred and Eight Names of Mañjuśrī

Mañjuśrīnāmāṣṭaśataka

Tibetan Classics Translators Guild of New York

The Noble

One Hundred and Eight Names of Mañjuśrī

F.126.a Homage to the youthful Mañjuśrī!

With a pure heart,

Bowing my head to the Sage,

Here I will recite the names

The buddhas have praised.

Beautiful in form, physically handsome,

Yours unexcelled among all bodies,

All attributes complete,

Mañjuśrī, gloriously excellent,^[1]F.126.b

Inconceivable, free from thought,

Heroic, beyond thought, wondrous,

Inconceivable in body, speech, and deed,

And inconceivable in mind, too,

Meditation^[2]-on-emptiness in essence,

Endowed with empty qualities,

Ardent in devotion to emptiness,

Teaching the emptiness of all three existences,

All knowing and all seeing,

Powerful lord over all lands,^[3]

^[4]Supreme among all sentient beings,

The one to whom all sentient beings have paid homage,

Vanquisher of all states of misery

And all who propound misleading views,

Defeater of opponents,

Lion of speech, supreme among humans,

Free from defiling passions^[5] and afflictions,

One without obscuration or taint,

Rescuer of all sentient beings,

Liberated and world liberator,^[6]

Practicing the ascetic discipline of wearing dreadlocks and muñja,^[7]

Brahmā, dwelling in the abode of Brahmā,^[8]

Holding a rosary^[9] and bearing a staff,

Pure and endowed with the purities,^[10]

^[11]Gentle voiced,^[12] exercising dominion,

Lotus born and lotus eyed,

Your color lotus-anther-like,

Lotus throned,^[13]

Immaculate, bearing a blue lotus,

Your intention pure, your mind at peace,^[14]

You are a buddha and a pratyekabuddha.

You are the Ādibuddha,

Endowed with miraculous power, possessing dominion,

The teacher of the four truths,

The protector of the world, thousand eyed.

You are Īśvara, you are the lord of all beings,^[15]

And you are Śiva the tamer of sentient beings.^[16]

Sovereign of all who is foremost in virtue,^[17]

You are the dominant bull, the foremost being,^[18]

The preeminent, the one who remembers past lives,

The leader, the tamer,

The victor’s child, the one born from the Victor himself.

You are the thousand-rayed sun,

You are the moon and Jupiter,^[19]

You are Vaiśravaṇa and Varuṇa,

You are Maheśvara, you are Viṣṇu,

You are Ananta king^[20] of nāgas, F.127.a

And, similarly, you are Skanda^[21] the commander,

Vemacitra the lord of asuras,

Mars, Mercury,^[22] Venus,^[23]

Saturn, all the heroic deities,^[24]

The one to whom all gods paid homage,

Untainted by worldly things.

You are the person supreme in the worlds,

Knower of worlds, realizer of worlds,

Holiest of the wise,^[25]

Bestower of boons, abode, and refuge,

Beyond the reach of Māra’s works,

Devoid of misdeed, profound,

The renowned spiritual friend.^[26]

You are the physician who removes thorns,

The supreme charioteer of humans to be tamed,

Astute and realized,^[27]

Intelligent and adept,^[28]

You are possessed of merit, the wish-fulfilling tree,

Adorned with the blossoms of the factors of awakening,^[29]

Replete with liberation’s fruit,

The supreme embodied being,^[30]

Lovely and captivating,

Faultless and chaste.

You are the comet and the greatest of heavenly bodies.

You are the seer foremost among sages.

You have been consecrated as crown prince.

Foremost sovereign of the ten bhūmis,

Caravan leader, best of beings,

Revealing supreme nirvāṇa,

You are like the sky, earth, and water.

You are like fire and wind.

You are like a wish-fulfilling jewel,

Fulfilling the hopes of sentient beings.^[31]

O you to whom all living beings^[32] pay homage—

Precious one, we bow to you.^[33]

Mañjuśrī spoke, saying oṃ vākyedaṃ namaḥ svāhā.

If one retains the names thus spoken

Together with the vidyāmantra,

One accomplishes the purification of one’s sins.

A person who recites, three times a day,

These eight-more-than-a-hundred names

Is certain to attain their many wishes

In just the way they want them.

If they recollect the felicitous names,

Any terrible acts that have been performed

That equal those of immediate retribution

Will be swiftly purified. F.127.b

Remembering thus when great frights arise

In transition to the world beyond,

Those purified sentient beings

Will directly encounter Mañjughoṣa.^[34]

The intelligent who, upon remembering,

Compose themselves and recite

Will attain buddhahood if they so desire.

Of this there is no doubt.

This concludes the noble “One Hundred and Eight Names of Mañjuśrī.”

Notes

In this line, “gloriously” renders the Tib. dpal gyi, and if Mañjuśrī (Tib. ’jam dpal) were rendered literally, this line might read “Gentle glory, gloriously excellent.”
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Following H, N sgom. D reads bsgoms.
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D reads sa rnams kun gyi bdag dang ldan, and the reading in F is sa rnams kun gyi bdag dang bla. We also take into account Kosarvabhūmipatir vibhuḥ.
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From here the text corresponding to the Tibetan does not appear in Kambayashi’s restored version of the Sanskrit.
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Here, “defiling passions” renders the Tib. dul, which we have emended to rdul (Skt. rajas). The Tib. dul means “to be tamed” or “to be disciplined,” and it is difficult to see how that makes sense in context. It should be noted, however, that there are no variants recorded in the Comparative Edition and no variant reading in the Phukdrak Kangyur version. And as noted above, unfortunately there is no Sanskrit reconstruction for this portion of the text.
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Reading D grol zhing ’jig rten grol mdzad pa. F reads grol zhing skye dgu sgrol bar mdzad (“liberated and liberating all beings”).
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Tib. mun dza. This is a type of grass, and the reference here is likely to the practice of wearing clothing made from muñja grass. For a critical reference to this sort of practice among non-Buddhist ascetics, see The Play in Full (Lalitavistara), 17.15.
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Tib. tshangs pa’i gnas na bzhugs. This may be a reference to the four brahmavihāra (love, compassion, joy, and equanimity), in which case this would be rendered “abodes of Brahmā.”
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Following F bgrang phreng. D reads bgrang nor.
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Following C, H, and F dag pa rnams. D reads dag cing dag la rnams dang ldan.
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From here the corresponding Sanskrit in Kambayashi’s restored version resumes.
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Tib. ’jam pa’i dbyangs can. Note that ’jam pa’i dbyangs is the Tibetan translation of the Skt. mañjughoṣa.
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This line is missing in F.
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D bsam dag zhi ba’i thugs dang ldan. F reads yang dag zhi ba’i thugs dang ldan, which might be rendered “your mind perfectly at peace.”
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Koprajāpati.
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Following F khyod ni zhi ba sems can ’dul. D reads khyod ni zhi ba’i sems can rnams. Cf. Kośivas tvaṃ sarvabhūtānāṃ / tvaṃ vibhur guṇasāgaraḥ.
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Tib. kun gyi mnga’ bdag yon tan gtso, Kotvaṃ vibhur guṇasāgaraḥ (“you are the lord who is an ocean of virtue”).
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However, cf. Koṛsis tvaṃ puṇyaḥ śreṣṭhaś ca.
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Tib. phur bu. Generally, this renders the Skt. bṛhaspati, which is also the name of the chief priest (Skt. purohita) of the gods in Vedic traditions.
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D rgyal po. F bdag po (“lord”).
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D reads skems byed. C, H, J, K, Y, and N read skem byed, which accords with Koskandaḥ, Skanda being the son of Śiva and commander of his hosts.
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Following F gza’ lhag pa and Ko budhaḥ. D reads gza’ lag pa.
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D and the versions in the Comparative Edition read ba sangs, and F reads wa sangs. We take these, per context, as spelling variants for the more familiar Tibetan pa sangs.
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Tib. spen pa dpa’ bo lha kun lags. Here Ko, lacking reference to Saturn, reads sarvadevamayo vīraḥ.
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D ye shes can gyi dam mchog pa. F ye shes rig can dam pa mchog. It seems Kojātīnāṃ pravaro varaḥ is perhaps better emended to jñātṝṇām-.
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D reads dge ba’i bshes gnyen kun tu grags, and F reads dge ba’i bshes su kun tu grags, which might be rendered “famed as a spiritual friend.”
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D blo gros ldan zhing rtogs dang ldan. This line is missing in F.
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Tib. mkhas pa, corresponding to Kovicakṣaṇaḥ, has a range of meaning that includes cleverness, discernment, clear sightedness, and exceptional ability.
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The Tibetan witnesses read byang chub yan lag, presumably a reference to the seven factors of awakening (Skt. saptabodhyaṅga, Tib. byang chub kyi yan lag bdun).
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Reading D lus can kun gyi mchog tu gyur. F reads lus can kun gyi gnas su gyur, corresponding to Koāśrayaḥ sarvadehinām.
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Taking our cue from Ko, we read this point as marking the end of the names, as there is a clear shift to the vocative case hereafter, which otherwise does not occur in the litany of the names. Alternative readings might be possible.
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Tib. ’byung po, which generally renders the Skt. bhūta, might alternatively be glossed as, e.g., “spirits” or “ghosts.” As this instance appears near the closing of the list of names, here the broadest gloss seems appropriate.
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Kambayashi’s restored Sanskrit ends here.
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“Directly encounter” renders Tib. thob par ’gyur.
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