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MELANGES CHINOIS ET BOUDDHIQUES VOLUME Xx TANTRIC AND TAOIST STUDIES IN HONOUR OF R.A. STEIN EDITED Mice. STRICKMANN VOLUME ONE Publis ave Vide fmancire Ministre de "Education Nationale ‘et de a Culture Prongaie INSTITUT BELGE DES HAUTES ETUDES CHINOISES 10, PARC DU CINQUANTENAIRE 1040 BRUXELLES 1981 THE LITANY OF NAMES OF MANJUSRI ‘Text and Translation of the Mafjuirinémasangiti RONALD M, DAVIDSON Abbreviations BHSD = F. Edgerton, Buddhist Hotrid Sanskrit Grammar and Dictionary, Vol. W Dictionary (Delhi: Motilal Banarsidas, 1972), BHSG = F. Edgerton, Vol 1: Grammar, MM = Namusaigivorin by Mafjusrimitra. TO. 2532. Text fom PPT vol. 74 pp ITLL 1184.48, NS = Matjuiriftinoartoasya Paramirthd Names PIT = Daisetr T. Suzuki. ed. Peking Tabstan Triptaku (Tokyo: Tibetan Trpitaka Research Institute, 1956). SV = Arya-Maiirindmasangivvarthdlokokuro-nima by *Surativaea, TB, 2093 Text from PTT vol. 67 pp. 281.34.262.43, To. = Hakuju Ui et al, A Complete Catalogue of the Titetan Buddhist Canons (Sendai: Tohoku Imperial University, 1934), VM = Namasamginiyt-nithaprakaeharanadip-nima by Vimalamite, TS, 2092. Text from PTT vo}. 67 pp. 233.1. 1-251.34 WV = Aryu-Namasonginiihd-manrarthivalokinonions by Vilisavajra, To. 2533 Text from PIT vol. 74 pp. 188.48-2262.1 If Vajrayana may be considered the form of Buddhism most heavily endowed with ritual, the Maijuiriitdnasativasya Paramartha Namasann- siti (hereafter NS) is perhaps the most popular canonical ritual text this tradition ever produced. Recited daily by monks and laymen in India and Tibet, it was the object of numerous Sanskrit and Tibetan commen- taries, serving as the basis of multiple sadana and mandala cycles and becoming one of the great stabilizing factors in the transmission of Indo-Tibetan Buddhism. The scope of this introduction is to focus on some of the factors responsible for the rise of this singular text and to For asistance with this paper I should lke to thank Professor B.A, van Nooten. with whom I read the verses of the NS and who was always ready to assist and advise my studies. Moreover Iam particulary indebled to BSod nam rgya mtsho (Nor thar rs mkhan po). a true yogin and scholar who has opened up for me. the world of Vajrayana studies. 1 would aso like to thank my mother, Marie Davidson, « pit, ofthe English language who cheerfully provided assistance in making this paper readable ovata kee! daiaddii lke saratrivadivagard marasimhah | ‘an ahu vandami sar alesén katy vice marena pratannahil Bhadracaripanidhdnarijasata 11 2 RONALD M. DAVIDSON ive a thumbnail sketch of its history and utilization in India, Tibet, and the Occident The NS proclaims itself the “process of realization of HIlusion’s Net” (mayalabhisambodtikrama, v.71) extracted from the sand chapter of the great Maydjdla, « mahdvogatanira (v. 13 and colophon). If such @ work ever existed in sixteen thousand lines, we have no record of it other than obscure references such as these. Nonetheless, there is a distinct morphological similarity between the NS and the samadhi chapter of the Mavdjalatanira that is extant (T6. 466) and to a slightly lesser degree between the NS and the samddhi chapter (chapter 3) of the Guiyasamdjatanira. Verse twenty-six of our text begins with the pronunciation of each of the vowels as a distinct syllable. The first, the vowel a, becomes the most important of these syllables for the rest of the text, and in verse twenty-eight, a is identified with Maiijusri Turning to Mafjusrimitra’s Upadesa (Appendix to the translation), we observe that this earliest of NS traditions considered the various figures mentioned in the course of the text (vv. 28-157) as proceeding from this syllable a. This “supreme syllable”. then, is the seed syllable (bijamantra) for the entire visualization which accompanies the reci- tation of the NS. All the deities proceed from a and take their place in the mandala, Approaching the NS thus is precisely in accord with the content of the samddli chapter in the Maydjalatantra, with the exception that cach of the deities in the Mdydjalarantra issues from his own bijamantra, there being more than twenty different hijamantras listed Moreover, morphologically both this samadhi chapter and the NS may be broken down inte an association between two units, a manira followed by visualization instruction. Moving to the samdhi chapter of the Guhyasamdja, we find the same morphological circumstances, a ‘mantra followed by visualization instruction’, The similarity between these three sections is striking. even if in content each of them demonstrates different vicissitudes. In addition their ultimate common inspiration appears to be the abhisambodhikrama of the Sarvatathi- The NS was translated several times into Chinese, begining with Dinapila, who rived in China in 980 A.D. (Taisho 1187), but the ext never seems 19 have had an impact on Chinese Buddhism. Ihave been unable to make use ofthe Chinese tansations Vide PTT vol. pp. 140.3 6-148.36 2 Vide Benoytosh Bhattacharya, Gulusumdjir Tantra, GOS $3 (Brod: Oriental Insitute, 1967). pp. 14-16. Unfortunately 1 do not have access to ¥. Matsunaga’ beter and more recent edition (Ostka, 1978) Before the formation of the initial recension of the Guhvasamdja, individual chapters seem to have been feating and similar forms are found in other works. See Yakei Matsunaga, “Indian Esoteric Buddhism as Studied in Japan”, Studies n Exoeric Buddhism (Koyasan, 1965), p.239 0.49. THE LITANY OF NAMES OF MARJUSRT 3 guratartvasangraha, though there were undoubtedly other stages of development intervening. In that text we find the same morphological units obtain, but in a reversed order, the instructions coming before the ‘manira*. The instructions 100, are of a slightly different character, discussing the course of events in the spiritual life of the Bodhisattva Sarvarthasiddhi, but they nonetheless occur in the form of meditation instruction to the Bodhisattva from the Tathagatas there assembled. Certainly the diachronic relationship between these two samadhi chapters and the NS is obscure. There is no prima facie case for ordering any one of these units as primary over the others, and they appear to have evolved simultaneously from this common inspiration in their own separate ways. They were perhaps removed from each other through geographic factors. and, heavily influenced by the religious vision of the individual vajrdedryas involved in their separate trans- missions, retained something of this vision in their final forms In applying these considerations to the problem of the development of the NS, we may probably safely assume that the earliest coherent stratum of the text encompasses verses 26-162. This represents a basic meditative form complete with devotional homage in the final five verses (vv. 158-162). Glancing again at the Upadesa, we find that this is the section ofthe text actually employed in the miydjalabhisamhodhikrama. The next stratum certainly represents an attempt to display in canonical form what began as the instructions of a vajrdcarya. A new section was added in which Vajrapani is shown asking for the teaching from Sakyamuni, and the Tathigata responds (vv. 1-24). Maajusrimitra seems to have first obtained the NS in this state of elaboration (vw. I- 162). His commentary shows no concern for the arrangement of the ‘mantra (mantravinydsa), the discussions on benefits (anuéansd) oF the final verses (upasamnhdragatha, w. 163-7). In his Upadesa, however. Maijusrimitra makes it clear that by this time he had recourse to these items, and the entire text had further been divided into sections based toa large extent on the mandala. Just who the author of these new additions was is unclear, but in all likelihood Mafjusrimitra himself hhad much to do with their formulation, Definitely a consideration in the development of the NS and a primary concern of the commentators was the burgeoning development of the sixth family (kula) and its eventual relationship with the * Vide S. Sukai, “Concerning the Pareabhisambodhi” (Gasdyéshin gan ni it. Studies in Esoteric Buddhism pp. 397-409: consists of the edited Sanskit text of the /patcabhisambodikrama ofthe Surverathigatotettvaomgraha with a Japanese translation. 4 RONALD M. DAVIDSON conceptual framework of the Adibuddha, The Adibuddha did not, of course, indicate initially a figure who had any specific association with the early Vajraydina and its practices involving abhiveka, mandalas and so forth. However, with the popular employment in the seventh century of the various mandalas of the Sarvatathigatatattvasangraha with their divisions into five families, it occurred to yogins utilizing such methods that the unification of all these families and their ttendant forms of gnosis (ida) would constitute a sixth Family, Thus there developed, probably at the turn of the eighth century, the figure of Bodhicittavajra, and his family was occasionally referred to as the mahdmudrakula (VM 239.1.4). Bodhicittavajra obviously repre- sents a stylization of the thought of enlightenment (hodhicitta) as adamant (rajra) following the precedent of the yogin’s body. speech and mind becoming adamantine body, speech, and mind (kadyavaimano- vajra)®. This transformation of the simple thought of enlightenment also reflects some of the intense philosophical consideration which came to surround the concept of the hodhicitta’. | have not found evidence that Bodhicittavajra was ever considered the Adibuddha: this distinction was reserved for the most important of the Bodhisattvas, such as Maijusri, Samantabhadra, and Vajrapani [in his form of Vajradhara}. Bodhicittavajra was instead the most important jina, and, as mentioned in the first chapter of the Gullyasamdja, all the other jinas were seen to reside in his heart". His position was temporary, however. and Bodhicittavajra was soon supplanted by the figure of Mahavajradhara, who combined within himself the functions of Adibuddha as well as of the sixth kul Even given these factors of formation, attempting to date the NS with any accuracy is certainly a difficult task, To my mind attempts to attach dates to Buddhist tantras without reference to historically localizable commentators or citations by datable authors is premature, at least the jina at the hea * The earliest occurence of the Adibuaddhs in Buddhist literature seems to he the reference in the Mahiranasirdlamdra IX: 77. where the concept is refuted, there being ro buddhahood possibie without the accumiations of knowledge and merit (punta masta), "See the translations of chapters six and twelve of the Guhyasamdjia by Alex ‘Wayman in The Yoga ofthe Guhvavamaja (Delhi: Motilal Ranatsidass, 1977), pp. 25-36 Which are relevant to our diseussion 7 See chapter two of the Gulyasamdja (pp. 11-13) and compare Mayaiéaranra chapter seven (PTT vol. 4, pp. 14956-13054), where. the various jnas discus dicta. See also note 17 inf, " Gulvonaman p.1-14 THE LITANY OF NAMES OF MARJUSRT 5 until the literature has been systematically exploited for such references? Therefore I have utilized the four earliest commentaries for assistance in understanding the NS: those of Mafjusrimitra (MM), Vitisavajra (VV), Vimalamitra (VM), and *Surativajra (SV). Additionally, these four commentators were very influential in the direction that Vajrayana as a whole was to take afier the eighth century, both in India and in Tibet. While our earliest commentator, Maijusrimitra, provides the terminus ad quem of the NS (middle of the eighth century), the terminus «@ quo may be perhaps half a century earlier (c, 700.D.) for there are ‘minor differences in the recensions of the NS utilized by these acaryas’® Earliest of commentators on the NS, Mafjusrimitra flourished in the middle of the eighth century", Coming originally from Sri Lanka"*, this famous scholar devoted virtually his entire literary eareer to the study and propagation of the NS. Evidently he wanted to make the NS the center of an entire Vajrayana system of practice so that every important religious function could be performed by a ritual or cycle of meditation that was in some way tied in to the NS. From the initial act of taking refuge, through the development of the thought of enlightenment, to initiation, Mafjusrimitra created ritual manuals linking every sort of guhyamantra practice then current in Buddhist India to the text of the NS'%, Certainly a great deal of the popularization of our text was due to the focus of this illustrious Buddhist yogin. Nonetheless. in his commentary (hereafter MM) much of Mafjusrimitra’s concern with the NS was to harmonize with Mahayana Buddhist tradition certain potentially compromising phrases and conceptual systems which appear quite outside Ue framework of Buddhist orthodoxy, Usually this presents no problem in interpretation, since much of the difficult terminology (Sasvata, anddi etc.) had already "We should certainly wish in any event to avoid the very unhistrical methods demonstrated by B. Bhattacharya in is various works and by Alex Wayman in Yor p. 97-102. "© See, for example, the apparatus to verses 122 and 144. 1 have not, however systematically exploited the commentaries for variant readings. NT suppose him to be the teicher of Vilistvai (infra) and possibly also of S11 Sima; see G.N. Roerich, The Blue Amols (Delhi: Motilal Banarsidass, 1976), 168 "See Louis de La Vallée Poussin, Catalogue of the Tibetan Manuscripts from Tur Iuang in the India Office Librars (London: Oxford University Pres, 1962) p- 109 For Sri Lanka asa centr ofeatly Vajrayana see Lin Likovang, “Punyodaya (Na), un propapateur do Tantrisme”, JA 227 (1938): 83-100, 1°76.2886-2568 and Ta. 2578 represent Mabjusrimitra’s works which focus primily ‘on Mahiyna ritual, while T8, 25432555 and 2569-2577 are primarily Vajeayna rita! ‘manuals 6 RONALD M, DAVIDSON been introduced and justified in the Ramagomavibhiga'*. When, though, new material appears, Maiijusrimitra at times makes very improbable associations. Thus, in his explanation of the epithet Creator (vidhatr, v, 64¢) for Maiijusri, Maajusrimitra elaborates, “Since he has complete cognizance of wholesome and unwholesome karma, he is called vidha™**. Doubtless, the attempt is to employ the mathematical usage of vi y/dhd meaning to measure, thereby rendering vidhatr as ‘measurer. This is clearly not the intent of the author. Nevertheless, the pattern of orthodox interpretation for the purpose of rendering text acceptable to the Vajraydina monastic communities became the orm for most later commentarial traditions, particularly with the oginitantras*®. Utilization of these texts by the communities of dedryas was in a real sense dependent on the above kinds of hermeneutic devices. Strangely enough, Maijusrimitra’s main and most lasting contribution had nothing to do with the NS but consisted of certain highly original philosophical treatises on the nature of hodhicitta. These retained some degree of popularity among Tibetan savants of the Nini ma pa down to the present According to one tradition recorded by Bu ston, Maiijusrimitra was the teacher of Vilasavajra, while according to ‘Gos lo tsi ba, both these ficiryas instructed Buddhasrijiiina, founder of the Jdinapdda school of Gubyasamdija exegesis**. Vikisavajra is in any event localizable ° Raumogoranbhiga 1 12 and commentary MMe ha da i de a das si men pas na dskyed pa p's | (17821. "* See D.L. Snellerave, Th Heuajra Toni, Londan Oriental Series Vol. 6 (London Oxford University Press 1971), PLT pp. 810 for Snellgrove’s very thoughtful and relevant remarks 2862 and especially 2591, the By hush ems hogom parr Ja gser Sun hich as quoted by gNubs chen sais reyas. ye Sex [Sim gran mig seron (Leh Khorsedon Gtersprul“Chiemedsrig din, 1974), pp. 296 1. 133} and. whith undoubtedly the Byarh chub Kyi sems higom pa’ asribed to Maijusimitra in the IDan-dkar catalogue [Marcelle Lalo, “Les textes bouddhiques av temps du rot Kh ssof-ldeshean” Journal Asiarique 241 (1983) 334, no. 610} This sume text Was ele by Kos sprul Ko. gros mtha" yas in the Ih century collection of the eum tre ‘mdzod (Delhi: NP. 1971) vol. 1, pp. 208-212. Kennaed Lipman informs me that Mi ‘Pham mam rgyal (1846-1912) weote a commentary on this text and that TO. 2578 i so a commentary. This latter commentary is ascribed to. Maijustimitta, hu the scription is doubtful, as To. 2578 speaks of Mafjvérimites in the thd person Visuvajra has been referred to until now as Lilvair, the equivalent First given to the Tibetan sGeg pai rdo #je by Palmyr Cordier in his Catalogue dr Fonds Tibetan ris: Imprimerie Nationale. 1909), vol. 2 p. 268, although he listed Vilsavaa as an native form. Roerich and others followed. The name Vilsavajra is given for our author in the colophon to his NS commentary in Cambridge. See Ceci Benda Catto ofthe Buddhist Sanskrit Manuscripts (Cambridge: Cambridge University Pres, THE LITANY OF NAMES OF MARIUSRT 7 in time as he worked with rMa rin chen mchog when that famous translator was studying in India, having most likely gone there shortly fier his ordination (779)'*. Viasavajra was noted for his seminal commentary on the Gulvagarbhatanira and for his short comment on the nidina to the Guhvasamdjaranira (TB. 1910). It was his quite long ‘commentary on the NS (hereafter VV), however, which had the greatest impact on later Buddhist developments and even retained some of its popularity down to the present. This great vajrdcdrya wove into the structure of VV both an elaborate commentary and a ritual method, having adopted with some minor changes much of the ritual structure first established by Maijusrimitra?®. For historical purposes. the commentary is magnificent in its citations from a wide range of Buddhist texts, mos. of them important Vajrayana works. Perhaps the most startling of the citations are several from the Laghusayivaratantra 1883), p.204-Thisisin agreement with Sakakied, Mahdevwpatt(Kyoto, 191626) no, 7132, Which Tiss spe pu asthe equivalent of ln. Perhaps we should expect rman par sec ‘pa bat there appear 10 be instances of the elimination of upesargut in the translation ‘of names into Tibetan, especially during the early period (sia ‘gyn. 1 have not been able to find sgeg_pa ever given as the equivalent to fj in any of the vatious inderes which we now possess. Additionally, names of Vajriciryas at that time seem to have Been drawn from the lists in the Sarvotrhdgataaitasamrato, definitely one ‘of the most influential texts in eighth century Buddhist India, So ne find Amoghavara Karmavajra, Vajrahis and so forth taken as personal names. Villsavajen occs nthe Sanskrit text of the Tartasongraha, but T have not been able to locate a Ilvajra See K. Horiuchi, “The Romanized Text of the Surva-Tathigata-sgrata, Mikki Bunka 103 (July 1973): 72. Vilasavajra is listed in the same’ Sanskrit colophon as a resident of Ratnadvipa. Could this be the well-known vihdra of Ratnagiri in Orissa? Alternatively. thealophon to his commentary on the GuhsaparBhatanra its Vise ‘as an dcdrva fom Nalanda: Sane Dorje, ed Commentaries onthe Gutvagarbha Tantra and Other Rare Nsingmapa Texts from the Libra’ of Dudjom Rinpoche (New Dell 1974) p. 222.5. See note 22 iajra for a possible solution to this inconsistency For the relationship between Manjustimira, Viassvaja, and Buddhaéeins, vide Ble Annats, pp. 367-9. : "© See'the recent edition of the rit ma rgyud ‘bum published by Dingo Chentse Rimpoche (Bhutan, 1973), in which the Devijalamahmgva-tantrasnima (= TS. 836) 8 Peking nos, 5036-5089. These are some among the many rNih ma pa exegetical texts which, so far as T know, are not included in any other AsTan ighur than the Peking 2 Bol ro ‘da “hag chew mo, p-ABL-A. L cannot agree with Tuccl (Minor Bulihiss Tests Hp. 114), who fels that most of these «Nis ma pa sources were edited by the orthodoxy”. The orthodoxy wou! more often tend to write its own history. such #8 that of Sum pa mihan po'ye Ses dpal “byor. The real diferences in doctrine that ‘Tucei discerns between various rNin ma authors indicate the rich variety and changing circumstances ofthe diferent systems of religious sensibility grouped under the loose heading of eNit ma pa Se'Vairocana’s story i discussed in chapter 14 (Zoe lit ma pp. $48.6-463.4 Maajuirimtra i sted along with a number of other dedryas.p. SLT. THE LITANY OF NAMES OF MARJUSRT n included it in the Za Iu bstan “gyur, suggested that there were grounds for doubt as to its authenticity**. In my opinion it was attacks such as these that caused the tradition represented by kLom chen rab “byams pa (1308-1363) to associate Maiijusrimitra with *Surativajra. Mai jusrimitra represented solid orthodoxy to the gSar ma pa opponents of the Nin ma pa, and to make him a student of *Surativajra was a stroke of genius in the heated world of thirteenth- and fourteenth- century Tibetan religious polities. They were both approximate con- temporaries, and both contributed heavily to the formation of the early rdzogs chen, although in very different ways. Thus kLoi chen pa, both in his History of the Dharma (chos ‘bywi gter mdzod) and in his Great Chronicle (lo rgyus chen mo), gives an elaborate mythological account of *Surativajra’s life and association with Mafjusrimitra*® Following kLon chen pa, all the succeeding ri ma and dKar breyud pa chroniclers associated these two, with the curious exception of "Gos lo tsi ba, who does not seem to have accepted the story and who never ‘mentions *Surativajra’s name in his Blue Annals, perhaps wishing to avoid the controversy. Bu ston’s reason for not wanting to accept SV as an authentic Indian text is essentially the same as his rejection of the early translation period (sia ‘gyur) tantras: the basic foreignness to the Sar ma pa tradition of much of the religious philosophy and doctrine employed For *Surativajra, as for many of the rNii ma pa, the dharmakaya is the absolute ground of reality (g2i), and its realization has the nature of cognitive intentionality (dgovis pa) being felt as the indivisible inter- relation between the formal body (kaya) and. gnosis (jing). Such realization is ultimate awareness in its aspect of universal penetration (rig pa zai thal)*?, *Surativajra introduces as well a framework of 8 Lokesh Chandea, ed, The Collected Works of Bu-ston (New Deli: nterntional ‘Academy of Indian Culture, 1968), vol. 26 p. 4872. 32 Choe byt rt po het ger muzod thub hs gual bar byed pa’ od (Bhutan Dingo Chentse, nd.) vol. E p. 401.SM, and the Saying Thig Yo Bshi (New Delhi: ‘Tralky Tsewang, Jamyang, and L. Tashi, 1970, vol.9 p. 89.617. kLon chen pas dates are fantastic. He places the birth of *Surativajra at 360 years after the Parinrvna of the Buddha. kLon chen pa’s honesty about his purpose is nonetheless edifying. He maintains, “Whoever mentally weighs the significance ofthis chronicle wil in the future hecome someone full of doubt ga zig lo rgyus don id tshad ma blor hag nas | ‘ma ons das Kyi gat 20g the thom can | (p. 84.5). L wish to thank Jim Valby of the University of Saskatchewan for drawing my attention to this passage 29 dag pa chos hy sku fa ras bu dag pies rab rig pai sku thas brgsan pa (252.218), Se8 rah chen po Zes pa 2 dgons pa'o | 253.58), hygom bya shu dan ye Ses (2553.1), and se the technical dcussion of rig po Zan thal 355-323, 2 RONALD M. DAVIDSON 26S (him) of the budhisattracbuldha anda system of ion (abhiveka) very different from that of the orthodox tra ditions. There is, of course, the remote possibility that a Tibetan knowing Sanskrit and willing to translate (with errors) the NS for himself, utilizing a style of composition that no Tibetan author writing aan indigenous work would normally use, wrote SV. Such a propositio however, would generate a number of problems. Apart from the unusual initiation system already mentioned, for which I can find no acceptance by any Tibetan tradition, there is a complete absence of the term ridzogs chen in SV, an omission no Nii ma pa attempting either to delineate or vindicate his system would commit. Therefore despite the lack of a translator's colophon, which is often missing in early slation (via ‘grur) texts itis unlikely that SV originated anywhere but India Due in great part to the attention of these four illustrious commentators, the NS grew in popularity in India after the eighth century. It was probably in the early tenth century that Maijusrikirt wrote his enormous commentary delineating a new ritual structure for the NS, called the mandala of Dharmadhituvagisvara (15, 2534), This and the previously mentioned system of Guhydpanna retained some degree of popularity into the twentieth century. Matijusrikirt’s commentary proved to be the last of the great rogatanira systems of exegesis, first initiated by Mafjusrimitra, Later, towards the end of the tenth century, the reputed founder of the Kilacakra cycle in India, Kalacakrapada, wrote a commentary on the discussion of benefits (anuiansd, TS. 139%), no doubt inspired by the references to the Adibuddha in the NS, for these statements bear a resemblance to the doctrines of the Kalacakratantra, Kilacakrapada’s illustrious student Naropa (Nadapaida), in systematizing the maydjalabhisamnbodhikrama into the theoretical framework of the Kilacakra cycle, preserved for the NS a place among Kalacakra practitioners*®. *Siryasr exegesis on the NS, the Amrtakanika (T, 1395), eventually became the standard for students of the Kalacakratanira, Not to be outdone, Advayavajra (Maitripa), Naropa's contemporary and associate, a tempted to redefine the practice surrounding the NS into a system of ‘meditation in keeping with the yoginitantras. To this end he attempted con a smaller scale (T8, 2096-2105) what Maajustimitra had done before, 2 See notes 98 and 101 inf 5° Mario Carel. od, SeKodetarika of Nadapdde, GOS 90 Institute, 1941) p 6178 rods: Oriental THE LITANY OF NAMES OF MANIUSRI B ‘but Advayavajra’s efforts did not prove either so fruitful or so popular Afier Advayavajra, the spirit of originality which had marked the thought of those concerned with the NS seemed to wane. Commentaries continued to be written, but they followed upon ground already broken by these earlier scholars and yogins. Although our catalogues of the Tibetan Canon list Rin chen bzai po (958-1051) as the intial translator of the NS into Tibetan, there can be no doubt that the introduction of the NS into Tibet occurred at the time of Khti ston Ide'u bisan (742-797) oF shortly thereafter. Its entry in the [Dan dkar catalogue, the presence of Tun-huang mss. and the existence of at Teast one commentary translated at this time, a work morcover specifically requested by the early Tibetan sarigha, all make it nearly certain that an early translation existed®*, This text may perhaps be the one currently retained in the rNii ma reyud ‘bum which does not give a translator's colophon and differs in details from the other recensions:”. If this is indeed the early (sia dar) translation, then Rin chen bzait po drew heavily on it for his own. Later bLo gros brtan pa (born 1276) revised Rin chen bzai po's work to such an extent as to constitute virtually a new translation. This latest revision was based on the recently popularized Kalacakra system of exegesis coupled with a concern for a more mechanical translation methodology bLo gros brian pa’s revision was the translation of the NS finally included by Bu ston in the Za lu bka’ ‘gyur, yet curiously enough, Thave found no record of anyone actually using it, The text used in the various indigenous commentaries, the extra-canonical editions of the work, and every recitation of the NS that 1 have heard from a lama have all stemmed from the translation of Rin chen bean po°* 2 See Marcelle Lalou, «Les textes houddhiques au temps du roi Kht-stof-de-bear™, Journal Asiatigue 241 (1953), p- 329 no, 438: dem, dnventaire des msamaseriswséains Towen-howang (Pars: Adrien Maisonneuve, 1939. 33, Pelliot 9:2; Louis de La Vallée Poussin, Catalog of the Tibetan Manuscrps rom Tun: Huang the Tada Office Lira (London: Oxford University Press, 1962), pp. 43 a ein 112:2, SRL and 382. Min ma revel om, vol. 1S pp. STIR. Cai % The Collected Works of Buston, vol. 26 p. 376.1. Compare a p's translation the text contained ingual edition| Vira, ed, Manjuirinimasargit, Sata 1s (New Delhi International Academy ‘of Indian Culture, nd); the two editions from the eighteenth and mineteenth centuries Whose blocks ate kept in the Royal Palace at Leh, Library of Congress Public Law 480 accessions no, I Tib 412 and 425; the edition feom blocks in eYun drut Monastery, Yur, |-Tib TI-906365, Note too that in his Born m Tiber (New York: Harcourt Brace, and World, 1968), p. 32. Chigyam Trungpa quotes a line from Rin chen beat o's translation but misundersiands the phrase’ by taking. dues as an imperative, 4 RONALD M, DAVIDSON The reception given to the NS in Tibet was certainly mixed. Asa ritual ‘manual for chanting the names of Mailjust, it became very popular, and it is no exaggeration to say that almost every fully ordained monk in a Tibetan monastery of any size memorized the translated NS. This is not to say that they studied it. OF the three lamas I questioned on this matter, two had memorized the NS, while the third (rGyal sprul mdo maii rin po che) said that he was supposed to have, but for ‘an unspecified reason he did not. All the monks in his monastery (mDo mai), however, memorized it, None of the lamas, though, claimed to have a thorough grasp of the NS, and only one (Nor thar rise mkhan po) had read a commentary (To. 2539) and that on his own, since the NS was never taught at Nor. Likewise remarkably few indigenous commentaries on the NS were produced. | have been able to locate six to date: a commentary by Ron zom chos bzai**, two by Bo dof Pan chen phyogs las rnam rgyal (1306-1386%)*°, and the three dGe lugs pa commentaries of Dalai Lama Il dGe “dun raya mitsho (1476-1542, To. 5549), Yoris “dzin ye ses rgyal mtshan (1713- 1793, To. 6000), and mThu stobs ai ma of sGo mai** whereas iti a present verb expressing the sense of wevhrava. a noun of primary te”) {erivation v. IDK) BLo gros brian pas translation of the compound muahoceave by ‘hen po bygre i a example ofthe unsitislactory mechanical method of his translation, Se nT sha see par Bj per'eel pera pe Pad prin Selected Weng of Roivzom Chovkyehcapo (Leh: “Khor-edon Glerspeul “Chi-med-rigérin, 1974) ‘pp. 247-332, Ron rom chor hvan is dificll to date, bu if we may believe the story {lve Annals. p. 161) thst Adka met Ron zom when that great pandita came (0 pT, then lo 2om may be asigned the second hall of the 11th Gentry So Phas pa jam eal gi nxvl gad im Ene yclopeia Titeiea. vol 66 pp. N986, follows the umutarayngatantra sysem of exegesis: mTshun fod Kx ‘rel po alr ‘ausd lige in Brcrclopedir Tibetica, vol. 67 pp. 62-507, following the method of Manjusrbirt (vide p. $074), "The commenti of dGe “dun egya misho (TO. 549) know of enly from the references of mh slobs Aim. Yons “din ye Ses rgyal mishan's commentary entitled ‘Phogs pa jam dal gyi mishan vai dag par brjod pa ‘gre pare bisun am ‘p' dhyas go Bin lack char resin mor dbs Bred bat pron gv sera vs, fein vo. ots. Uh 1-170,5 (13, 0410, Univ. of Calf, East Asiatic Library Ti. 62/2) ‘of hie gs um. was written in the Potala in the room knows as BDe he ean (Sokhavath) in 1788 a the bees ofthe Bhiksts “ham dpa tse tis. Hoth of these dGe Tugs pa commentaries follow the Kalacakra system and were relied on by mThu stobs i'ma in writing his Phogs pa om dpal gyi mushan ya dag par bejad pa dom rnam ‘bar Biad args son geal Dyed vgron me geal ha (Bast Asiatic Lik, Tid. 12/0) tiich was finished on the 1Sth day of Sa ga ala ho the date of the Parinievna fof the Buddh according tothe Tibetan tradition —in the year 1824 at the monastery fof BDe chen rab reyas pls, The print is evidently from China (Peking?) and the Chinese characters Ist the work a the fist half of the sscond volume of mThu sobs fi mas collected works, The spelling throughout this print is abominable and gives THE LITANY OF WAMES OF MAKJUSRT Is From the time of its composition, the NS was the object of statements, a to its place in the classification of the tantras. On its entrance into Tibet, however, the discussions began in earnest, due to the multiple streams of exegesis Tibet was receiving from India. Bu ston, following the internal statements of the NS itself (v. 13), classified the text as being a mahavoga-updyatantra*?. He moreover divided the commen- taries into those following the Kalacakra system (T. 1395-1400), those following the orientation of the other taniras of the anuttarayoga class (T8. 2090-2110), and those following the yogatantra system (To. 2532- 2621)*%. These classifications were rather arbitrary as we can see by comparing them to the Derge and Peking canons, where the NS was considered a member of the Kalacakra cycle and placed at the head of all the other tantras (e.g. T. 360). Moreover, in the Derge canon the tantric Candragomin’s commentary was promoted to the anuitarayo- xgatantra section (To. 2090) from the yogatantra section (Peking 3363. which follows Bu ston). The criterion for classification of commentaries into the Kilacakra division was the utilization of doctrinal systems and language peculiar to that rantra, Classification of commentaries into the anuttarayogarantra section, though, was apparently dependent on cither the presence of a reference to gukyabhiseka (as in SV 258.4.4) or an elaboration of anuftarayogatantra terms, such as the six kulas as in VM 239.1.4) or uipattikrama and nispannakrama (as in VM 248.4,1)**, MM and VV were both classed as yogatantra commentaries, MM since it had neither element, and VV since it mentions specifically only the divisions of kriya, earyd, and yogatantra (VV 184.5.2) despite its definition of the mahimudrakula (v. 24) as the family of Bod hicittavajra, this family being known as the sixth Aula in VM (239.1.4), Al things considered, there is a much closer doctrinal relationship between MM, VV, VM. and SV, despite the difference in classification, than between, for example, VM and the works of Advayavajra, which are of the same class, the appearance of never having boon proofread | wish to thank Nor d po che for unearthing mThu stobs i ma's commentary for me, 2" The Collected Works of Barston, vol. 26 p. 376.1 2 The Collected Works of Bieston, vol. 26, Kalacakra p. 4231. anauravogs 1p. 4855, qatar p. 508.5 4 Vide Bo Don's statement in the Plas pam dpa gst esd Wiad (Enevelopedia Tibetca, vo. 6 p. 320.) where he refutes the casification of the NS as yogetantra or a kl pr egvd 16 RONALD M, DAVIDSON With the rise of Buddhist Studies in nineteenth-century Europe came the study of the NS, and the editio princeps was brought out by LP. Minaev (1840-90) in 1887 along with his first edition of the Mahavyuparti*®, This edition is primary in every sense of the word since it remains the only edition to date to publish the complete ‘anusamsé, Minaev had also intended to translate the NS with the help of Vilasavajra’s commentary, but due to his untimely death in 1890 no translation appeared**. Nonetheless Minaev’s edition spurred on interest, and Louis de La Vallée Poussin studied the text with the assistance of the commentaries of Vilasavajra and *Saryasrijfina, mss, of which are found in Cambridge and in the possession of the Royal Asiatic Society®”. Poussin, although using the NS for his article on “Tantrism” in Hasting’s Encyclopaedia of Religion and Ethics, reacted badly to the language of the latter commentary**. Raghu Vira was the next to attempt editing the text and around 1960 brought out his edition of the verses only, having neither a ms. including the anusayrsi nor ‘access to Minaev’s earlier work**, Neither Minaev nor Raghu Vira was able to utilize the Tibetan translations for editorial purposes. Soon after Raghu Vira, in 1963, Durga Das Mukherji_ performed much the same feat and brought out an edition without utilizing either Minaev’s or Raghu Vira’s texts*®. Mukherji in addition sometimes ‘compounded error by using the Tibetan badly in several places, by incorporating mistakes in Rin chen bzaii po’ text, and by not utilizing any commentaries to try to establish the error 21.P, Mine, Buliicm. Feledovaniva + Moteriau (St. Petersbure, 1487) Vol. IL pp. 137-199 “© Minaev. Audie, Introduction p. XIL The most comprehensive bibliography of Minacw’s work is that by his nice Alexandra Schneider. “Professor .P_ Maye. 1840.90", Tain Misia! Quarery 10 (1934): ALL-26, I wish to thank Prof. James Bossom, who translated for me the Russian of the description of mss. and of the erie apparatus Senate Crug. pp. 29 (Add, 1108) and 203 (Add, 1708). FB. Cowell and 4. geting, “Catalogu of Buddhist Sooskrit Manuscript inthe Possession of the Royal ‘Asiatic Society" Jounal of the Royal Asatie Soy set. 2 vl. 8 (170) pp. 2528 (ros. M035) vs Louis de ka Vallee Poussin, “Tantrs”, Busclopdir of Reto onl Bis edt by James Hastings (192), X11 p. 19319 Raghu Vita. Mannarinimosongis The work has the added dificult of not incorporating nthe printed ent the reings nally accepted bythe editor and given in the Warne Lecttncs (pp 1-16) The text of the NS, again without the finally aeceped Teading was fepented in Ralackra- Fanaa omer Test, Pat 1 Satapitaks Vol 6. {New Dati: International Academy of Indian Cate, 966) pp. 31-34 52 Duras Dar Mather, Arvamaiharindmasagt Sanskrit and Titan Texts ¢aeuta Caleta Universiy Pres. 197) THE LITANY OF NAMES OF MARJUSRT 7 in the Tibetan, Mukheri’s ms, containing the anuiarnsa was incomplete. and he attempted to make up the difference by retranslating from the Tibetan translation of bLo gros brian pa. Still, Mukherji’s edition is the more useful of the two Indian editions as he faithfully recorded Variants and, unlike Raghu Vira, was not so anxious to emend the text without good cause. The most recent contribution is by Keinosuke Mitsuhara in his article, “Concerning the Transmission in the Na- masamgiti”*?. Mitsuhara briefly examined certain questions sur- rounding verses 26, 27 and selected sections of the anand. His article is limited, though, by its unfortunate neglect of the vast commentatial traditions: because of this neglect and due to an imperfect text, some Of the questions he discusses are false questions. My own interest in the NS stems from a desire to uncover more of the religious and intellectual history of the transmission of Indo-Tibetan Buddhist traditions. The multivalent role played by the NS convinced me that its position was intimately connected with some of the greatest figures in eighth century Indian Vajrayana. 1 also suspected that this fact has been obscured by the general decline in the study of this text in Tibet ‘There certainly are other potentially profitable avenues of exploration, such as the Vajravidiranddharani (TS. 750), the Gubvagarbhatantra (T6, 832) or other major Vajrayana works central to the early spread of the Dharma in Tibet. The NS, however. with its strong connections to so many figures dominant in this religious transmission, appeared ‘most promising as a source of information, It has definitly fulfilled my expectations. In the following pages I have translated the full text of the NS and have included annotations drawn from the four commentaries mentioned above. The translation has had to strike a balance between rigorous atiention to the technical terms one would expect of @ translation ‘of a Buddhist philosophical text and evocation in felicitous English of the religious sensibilities of the Sanskrit text as literature. I am only too aware of the resultant deficiencies. Following the translated NS there is an appendix consisting of @ translation of Mafjusrimitra’s Upadesa which in turn is followed by the edited Sanskrit text of the NS. 2 Keinosuke Mitsuhara, ““Namusangti ni okeru dentatsy ni tite", Nihon Buk yigakka! nempa 36 (1970): 121-138. 18 RONALD M, DAVIDSON Homage to Maijusri who is a True Prince, Sixteen verses on requesting instruction. |. Now the glorious Vajradhara‘, superb in taming those difficult to tame, boeing victorious over the triple world", a hero, an esoteric tuler, a lord with his weapon * Vajrapini’s various vicisitudes provide an excellent example of a single deity’s Potential for multilinear evolution, In series of texts discussed by Lalou in het ‘Documents de Touen-houang”. Manges choi ef bodiques B (1946-7): 217-26, te function of the mild deity is ulilled by Vajeapani and hi wrathlul reer belongs to "he Kroghardja Mahabala, In the fest section (adhyerand). however. of the: NS. the 2nexis of which is approximately contemporary with Lalou’s text. the appellation of Mahatula is not given t0 the wrathful Figures inthe retinue of VajradhaneVajraps but to Vajradhara himself (, 194) and twice to Maus fv. Me and 48d), Vajadhara Vajrapani in the adhyesand is supplied with the attributes of the mild form. particulary inv. 2ab. The other Vajrapanis. though, are sad to have forms of wrath (rahe) and hostility (vir, v. 5). The distinction of onographie forms seems to be maintained hy the use of the name Vajadhara forthe mild image of Vajapani. We find too in the Maroidlatona the use of Vajradhara as x name of Vajtapini in his office of interlocutor (PTT vol 4p. 1384.1). Again, i the Sarvenathigenartasanroha (PTT Vol, & p. 23244, 2394.4) Vajrapini adopts the form of Vajradhara, Very. shorly. ‘of course. after the compilation of these tnteas the two figures were to go thei own ways. Vajtadhara becoming the Adibaddha in the commentaral traditions of the Gubyasomaja and in the soginianras. VW remarks that our interlocutor 1s called Vairapani with reference to initiation. but ealed Vajrahara with reference to gos WV kre pho me ri rie 2es pan) dh Pak hah gos 90 | rie ‘hem He ses yi ago us so { (21.4.3) VM, though. considers these two names as one. Unit ven at the time of ination by the Buddha, VM log me ro redo re cha | es att fogs pasos te | de Bom tan “das Kis a bak at ihn | (2503.2), These are very intresting statement, but their precise significance i lan to me W they refer to a literary epispde, I have not yet run across it. Very siferent ined. from the above-mentioned circumstances is the usage in v.40, where Maju is called Mahsajradharn and his form is described an mall (rou, The Compound fs taken oddly by VV. which teats it as iF it were to be understood as mulkvursna sarah and laborates, “Mahavaja isthe gnosis of Samantabhadea, Since [Madu] ‘eats this [gnosis] he is called Mahivajradhara de re chen po ni Aus ta foo pot efx te | dein pas na rao te ni chen po ‘hat vw | (1942-9. Compare Marcelle Lalou, “Four Notes on Vajrapani Adar Lik. Bull. 20 (1956). 28799 idem. "A Filth Note on Vajrapni”, Adv Lib Bull 25 (1961): 242-49. F-D. Lesing, Yang: Mo> Kin Sino-Swedish Expedition Publication 18 (Stockholm. 1942). pp. 802 an 112; R. Tain Enude sr te Mahvairocana-Sitra (Paris: Aden-Maisonneine, 1936). pp. 0°88, where Vajeapani is atthe head of a retinue of Vajradharas Cals the Maniyana content in E. Lamotte, “Vajapani en Inde". ‘Mélange de Sinlogie effets & Monuicur, Paul Demitvie, Bibliothique de Tlnstitt des Hautes Etudes Chinois vol. XX. Pari Presses Universitaires, 1966, pp. 113-159 * The triple world is considered by VV (1AS.1), MM (17423), and VM to consist of the underworld (x ‘ gi Ye riem, the surface of the earth (se re ie ten) and the world Tar above the earth (sa Bla jig rtem. VM has by fat the most interesting discussion. “Having tamed the lord ofthe underworld, Mahadeva. the lord (of the surface of the earth, Visnu. and the lord of the world Tar above the eat Brahma, who are the deities of the (brahmanieal] outsiders’ bod. speech. and mind {Vajcadhara is std to be vitorious over the tiple world”. sang ei fdag po me cde ba da sa sues Ket dog po Rho ug | sc Pla'tPag por tsts pa sen ‘THE LITAQNY OF NAMES OF MARJUSAT 19 2. His eyes as opened white lotuses and face like & pale red lotus in bloom, in his hand waving now and again the best of vajras, 3. With endless Vajrapinis showing billows of angry brows, heroes in taming those difficult to tame, their forms heroie (vra) and fearsome (bibhatsa), 4. Their hands waving the flashing-tipped wajras, excellent agents for the sake ‘of the world by their great compassion and insight (prajd) and means, 5. By disposition (aiaya) happy and joyful, delighted, but with forms of wrath and hostlty*®, protectors in doing the duty of Buddhas, altogether they stood bent down in homage 6, Bowing to the protector, the completely awakened, the blessed one, the Tathagata {Vajradhara] stood in front, his hands folded in homage, and spoke these words: ‘or my sake, my benefit, O Overlord, through compassion towards me, ‘may Ibe an obtainer of the realization process of lllusion's Net (misi- jalibhisarsbodhi 8, “For the sake of all beings sunk in unknowing (na), their minds confused in defilement (kia), that they may obtain the highest fruit 9, "May the completely awakened, the blessed one, the teacher, the guide of the world, knowing the reality of the great vow (maldsamaya), highest in knowing the ficulties and dispositions, may he reveal 10. *[The Litany of Names} of Maijust, the gnostic entity (dnasatia)®®, who isself-produced. embodied gnosis, the blessed one's gnostic body (naka), vocal lord, the great coronal dome (mahosiisa). his excellent Litany of Names with depth of meaning and lofty meaning, with great meaning, unequalled and blessed, wholesome (kalydni) in beginning, middle and end, hs rol pat sku as tgs yi tha gsm sin la de gr gral bas ig rien gsm las ‘al bao} (2362.1) ofA. Wayman Yoga, pp. 67-8 for an alternate interpretation, “ kuleévara. The weapon of Vajradhara is of course the tara, and this epithet Js accordingly transated into Tibetan rd re dbok ph. SMM elaborates, “Having seen viious beings, they perform their activity with a body of weathful form. They are, however, nol sch by thet proper nature, since that ‘proper nature is possessed of great comasion”. sms can gg pa moms igs nas kl ‘hv us vis tus dla par mdad i ra ein Klro abr RY | hag He ‘he da lean pa’ obo id yn pv pir v0 (13.3.8). “We must distinguish here beteen the usage of dnasrta as tile for Maajuie and the function of the fanasrtra in the meditative ital contest. The later involves the invitation of the jaanasatva Irom the realm of the sky (kiadin) after the mantrn has visualized himself (bag Asked) oF a mandala (him Asked) as the tamavesarta Cleary in this context Milas Grady Rj's Findomentas of Budist Tantra, Indo-Iranian Monographs vol. 8 (The Hague: Mouton, 1968), pp. 162-64. Maus, however, comes hy this tle through being the jdnasatv par excellence. MM explains, By the jidnasauna is meant the entity whose proper nature is that of gnosis” ye Ses sems dpa 2es ya ha ‘ini ye ex kyt ran Bein can ri sems dpa’ yin pas no Ye Ses sems dpa’ ste | (1741.1), Moreover, "Differentiating between the two. jidhanda and fldnasorva, is done with reference to the distinction of the aspects of ody oF tind”. ye Ses shu date Ses sems dpa” gis Kyi bye brag ni asda ems ky ram pa hyad par ro | (1741.2) For the Mahayana background of Manjut, se E. Lamotte, "Manjuse™, Tung Pap 48 (1960), pp. 1-96. 20 RONALD M. DAVIDSON 2. “That which was spoken by previous Buddhas will he spoken hy the future ‘ones, and that which the completely awakened in the present tecte again and again *”, 13. {That Litany of Names} extolled in the Mapiidlumahitantra by unlimited Aelighted Mahavajradharas, beaters of mantras, Until deliverance ™ | will preserve it with steadfast intention, since 1 am, © Protector, the esoteric bearer for all the completely awakened” ae © Tis verse discussing the permanence oF the NS was fo have some effet om the systematizers of Vajrayana. V. Sod name ete mo, rd ade pei? tu pegs The Complete Works of the Great Masters ofthe Sa Shiv Seet wf Tieran Boldin, edited by Bod mans egy misho (Tokyo: Toye Bunko. 1968) vol 2p. 27.42. where he lakes this statement 36 applying to allo the tantric % Nirwina is one of those terms which has acquired multiple meanings with the Mahayina context. As carly as the thhawmesdlakdra we find it divided im. eight siferent headings. “This path of mir is toe understood as having nat of ight divisions. There is wirvna with reference to instruction. eguaity. the Benelt a ings, efforlssness transcendence of extremes, having the ‘ommiscience, and having the range of the path ubleke suman ea satiate utnavariane | Anvantava ea irvine nirvana prin surwikavajlavin oa nicnan mireaoccnan | ivinaprasipay es s2sam estenntom | ‘Abhisamanitonkarakin 1 127, ‘The primary two fells of meaning given tothe term inthe NS ate these of the vehicle (sino) and final release (rita) Indeed, VW relates “By ivaqu we mean here mins es par hyd es ur ni mv dan das‘ pas (IRT.A.7, Compare vv. SL. ML 1, and 186, For a more compete analysis of the various gradations of wirtda fn the Prajnapiramita. context, see Corrado Pensa, L'ABhisamavilankdrarti it rv. Vinwkrisene, SOR. 37 (Rome: ISMEO, 1967}. pp. 111-136. Vimuktisens'sanatyar nin nia a the time of the composition of the NS. ° rasgvime-d nist aia, Recently G. Schopen in his teview of E Conze’s The Large Sutra cm Perfect Wisdom, Indo-Srania Journal 19 (1977), p. 182, hes tased the question of this phrase in Mahayana texts, repeating sore of Me arguments, fast, Proposed by M. Lalou in her article "Hold or Retain”. East md Hea (1955) 328.29, Schopen rejects the mentlistic interpretation of the veth in the passe in the Prapkapavamitasira and. following Lalou, mentions thatthe term may either sienily preservation ofthe book form or the actual physical conveyance on the person of the gin in the form of an amulet, Certainly hot of these interpretations have their place land seem to Fepresent the true import of the phrise in the texts whieh these two Scholars discuss. The NS. however. offers uv no latitude to accept anything. bul st ‘mentalistic interpretation due to the inclusion of drddiave, So too the commentators YM declares, “There is acceptance [of the duty} with the words, "For the duration that 1 do not obtain certain enlightenment. I wll preserve tin thought devoid of doubt or Forgetfulness ves par Pe chub nat tha far eu ae Boa ta the too, thee pa med par gw io es Khas Blais pe ! 23728), Likewise MME 1424 and SV282.33, In most Vajrayina traditions Vajrapin falfils the function of collector (ude pa po) of the tantra (vidvadharapiake) for all the Buddhas of the thece tines and is ‘often found as the interlocutor. See bSod nam rise mo's discussion in his hid sh 07F mam gag, p. 28.1617 Although a later writer, BSod ams r3e m0 (H2.1182) summarizes the traditions to date and finally states his own position, which is wel in accord with our commentaries. Vide VM 236.26, MM 17418 and so forth, wlerisic of obtaining THE LITANY OF NAMES OF MARJUSRI a 15. For the destruction of their every defilement and elimination of all their unknowing. Iwill reveal this [Litany] to beings, each according to his own disposition 16, Having beseeched the Tathagata thus for instruction, Vajrapani, the esoteric leader, his body bent, his hands folded in homage, stood in the fore ff the assembly]. Six verses in reply. 17. Then Sakyamuni, the blessed one, the completely awakened, the best of men, hhaving thrust from his mouth his beautiful, long, wide tongue, 8. He displayed a smile cleansing the thre evil states [of existence throughout the world, illuminating the triple world and chastening the enemies, the Four Maras®"; 19. Flooding the ‘triple world with this divine sweet praise, he replied to Vajrapani, the esoteric leader of great power (mahdbala 20. "Well done, © glorious Vajradhara; itis proper of you, Vajrapani, that, prompted by great compassion for the world’s benefit, 21, “You are eager to hear from me the Litany of Names of the gnostic body of Manjusr, having great meaning, purifying and clarifying transgression, 22, “That is well done. and I will teach it to you, O esoteric ruler. Listen with your mind one-pointed, O blessed one: that is well done” 88 of reflecting on the six families 23, Then Sakyamuni, the bissed one, reflected on the three families, the entire great mantra family the mantra-vidvadhara family. 24, The worldly and superworldly family, the grand world illuminating family, the Foremost family, the Mahindra, and the great family, the exalted coronal dome"? The four Maas are the Mita of the five shundlas(shunumia) the Mi of ements (Udelona), the Mita of death (nym an the Mra no ls Know 35 Devaputra (deapuiramira). Foran excelent dscusion ofthe Mahayana background and conceptual framework ofthe Tour Maras, se Alex Wayman, "tudes in Yama and Mira Ib anton Journal (1989): 12131, Concerning the sage ofthe four Mars contemporary wth our commentators ad representing an iirnalzed arrangement. ve ‘8 Wayman, Yope.p. 224, Final, her an oustanding analy presenting the fit developed vopntaniawaion in Nepal by the Nepal As [cive fs quarter of the 12h century] in Herber Guenther The Royal Son of Sra (Seat and Landon University of Washington Pres 1963), pp. AOS SS 23 and 24 ofthe NS ae ety the most confsed verses of the text with seipect to content. None ofthe commentators are ptcely inte inerpcaons MM however, laorats, “The peat mara family fhe (amily of the ras such 28 Nahimaya and 30 forth sine has become the pont of origin forall the ritual sity ria, formal pettice (cord) an rial arrangements (ele). By ene {Gata is meant without exception. By the mutruddhra family 1s mean the family wherein [beaters of these two method, v. note 67] reside together. The thre fales mean the Tathagata, the Vata, andthe Pedna fms. The worldly amy i the fly of sentient being such ax ordinary spl ends and so orth whi the superworlly familys the Tay of Hearkeners(rivaks), Private uddhas. ad 2 RONALD M, DAVIDSON Tiree verses on the steps inthe realization process of Mlusion’s Net 25. {Sakyamuni] pronounced this mystic verse, having six mantrardjas*® and ‘possessing unarisen characteristics, being non-dual in atising and joined with the vocal lord 26.°a dif w ie ai o aw an ah stand in the heart. 1 am Buddha, the embodied knowledge of the Buddhas occurring in the theee times, 27, “Om homage to you, Embodied Knowledge of Insight, Cutter of Suffering, Sharp as a Vajra. Homage to you, Lord of Speech, Gnostic Body. Arapacana®! Fourteen verses on the Vajradhatw Mabimandala, 2%. “And in this way the blessed one, the Buddha [Maijusti} the completely awakened, born from the sable a. isthe syllable a, the foremost ofall phonemes, of great meaning, the supreme sylable. Bouhisitvas.. The Mahamudra family is che fmily of the goddes (Jeikula). The reat family of the Coronal Dome isthe Family of the unisyllabic coronal dome and 0 forth, To each of these families there are the various divisions of having. good Fortune or not and of tecoming a it vessel oF mot” gaa sigs righ chen ste pial ‘chen pe ks soRs pa’ eqs Kr rigs te 1 tba sa} spn pa og pa thane ‘ead hve pat gas su gr ppl ro} thane cad mi arts p's | eo ss ig sags “chai a’ egy 28 ah righ ae fgg tol a vi | ries i cde in gh pada} roe lah 1 pau’ rigs 0 ig ren pa gs th (m0 dee sen ta ss pa’ ses van 85 rigs a0 | igen fas ds pa vis Bae thos ea rv sie rear ah coh clu sms dei rigs sr = pv rave ee pa is i tha me RS He Fs igs chen sg OF RV Rl tor 8 Re Rel sos pa’ rigs te rigs de dye shal pda in pak | sha pred pa sd he sur pa da | sod du ma gv pa ste (1744.8), We should note here the appearance Df the name Mohimavitania. Can we suppose that this is the same Sei Malin ‘anrarija (To. 425) that was wanslated into Tibetan by that grea adversary of the ‘Ni ma pa, "Gos lo tsi khug pa thas Biss [active mile ofthe TIth cen 2 Or i this ‘nother way for MM to ele to the Manijilatantra or even the Devilamualinayitanina (To. 836, see note 19 above)? Further resarch may determine whieh i corect ©" All the commentators divide the muna in verse 27 into sn divisions. Each of these divisions is the name of a representative of one of the six families. ul Bodhicitavaa being represented by Arapacana, These arc the six Mantrarijas. Inthe Maviilabhisanbodhikrans (vide appendit) this mantra is divided ito six mantras which Amount to each of the names putin the dative, preceded by Om and followed by te rnamah. ie. "Om Homage to you Vajratiksna the sme procedure extended to the other five, Duhkhaccheda. Prafajnanamort, JAinakaya. Vigivara, and Arapacane. Set MM 17455 and 17458. VM 28434, SV 253.12, VW 1495.3, and. particularly VM 20.12 and VV 190.22. Inthe latter place VV follows closely the exposition of Mahjuiimitra in the Upadeia (appendin). OF these six epithets, only. the names Vajeatibsna, Vagivara, and Arapacana seem to have been in other contents specifically associated with Mafjuir, See Marie-Thiréwe de Malimann, Etuie Teonopraphiq su ‘Maijuri, Publications de Ecole Frangaise d'Extréme-Orient vol. 55 (Paris, 1964), 1p. 23.68. Arapacana, of couse, represents the esoteric alphabet of the early Mahiyin, for which see Sylvain Lévi, "Yaa", in Memorial Sprain Levi (Pars, 937), pp. 488-73 John Brough, "The Arapacona Syllabs Bull. of the School of Oriental and Afican Stabies 40 (1977) 8595, "Here the compound sapmanirarjiina sto be considered &huhunriagreing with iti, there being a confusion of agreement in gender. BHSG p. 39 THE LITAWY OF NAMES OF MAAJUSRT B 29, “Aspirated, unoriginated, without uttering sound, he is the foremost cause of all expression. shining forth within all speech. 30. “His great deste isan exalted festival®, securing the happiness ofall beings: his great anger isan exalted festival, being the great enemy ofall deflements, M. “His great delusion is an exalted festival, subduing the delusion in those with dull wit; his great wrath is an exalted festival, the great enemy of reat wrath, 32, “His great avarice is an exalted festival, subduing all avarice; his ereat desire is the great delight, rand happiness and great pleasure. 33.°OF great form and great body, with great color and grand physique, with salted name he is very noble. having a grand expansive mandala, M. “Bearing the great sword of insight, with a great ankus for defilements he is foremost, greatly famous, very renowned, with great light and exalted splendor. 35, “Bearing the grand illusion (mahimaya), he is wise, accomplishing the object [of beings in} the grand illusion. Delighted withthe pleasure of the grand illusion, he is a conjuror of grand illusions 36, “Highest in being a lord of great giving, foremost in exalted morality, Firm through embracing great forbearance, he is zealous with great heroism, 37, “Present in exalted meditation (dhyeina) and concentration (sami). bearing the body of great insight. he is great strength (mahihala, great means his is aspiration (pranidhi) and the gnostic ocean (jinasigara) 38. “Unlimited in loving kindness, greatly compassionate and most intelligent, with great insight and grand intellect, he is great in means with profound performance. 39, “Arrived at great strength and psychic power (rd), very intense and very fast, employing great psychic power and bearing the name “Great Lord’, his zeal is in great strength 40, “Splitter of the vast mountain of existence, being Mahivajradhara he is indestructible. Being very fierce and very terible, he creates fear in the very ferocious. 41."Being highest with mahdvidyas, he is the protector: being highest with ‘mahdmantras*”. hes the guide. Having mounted to the practice of the Great Vehicle, he is highest in the practice of the Great Vehicle, © mahimaha. Tibetan mcd! pa chen po Although the Tibetan translators have teansated the trm maha asi it equaled offering (pi, the sense ofthe term is that of 4 Festival, gathering, of event, either religious or otherwise, The sense is either case isclear, thatthe uiization ofthe poisons bythe silfl yogis sure path to liberation ‘MM (175.1), VV (198.15), and VM (239.45) consider that this phrase indicates ‘the Bodhisattva’ continued incarnation into phenomenal reality to work forthe benefit of beings °'VM maintains “That which sgubsomanra is masculine and skill means (upd while tha hich is wid is feminine and insight (praia): esa skagen pho ste tha 0 | rig sags mimo ste Ss rah ho / 28.2.8), VV hasan intersting note to this verse tothe effect that dhdvanis are to be considered fourfold: word (pad), meaning (arta) mane land those having the nature of a mudd. wis bi’ | de yon tshig da | don da | Sigs dav { phvog neva blag Ail rams s0 | (19428). Unfortunately he does. not luborate on this statement” CF. the fourfold arrangement of dha in. the 4 RONALD M, DAVIDSON Twemvsive verses, less a quarter, om the vere pure dharmadhity gnosis 42, “Being Mahdvairocana, he is Buddhi: he is great sige with profound sapience, and as he is produced by the great practice of muntras, by nature hie is the great practice of mantras Having obtained the ten perfeetions (daupsramita), he isthe basis (raya) for the ten perfections. Being the purity of the ten perfections, he is the practice of the ten perfections. 44. “Ming the lord of the ten stages (dasahion), he is the protector established fon the ten stages. Himself pure with the fen knowledges, he is the pure bearer of the ten knowledges, 45. “Having ten aspects", his purpose being the ten relerents", he isthe leader of sages, a Ten-powered One”®, an overlord. Performing all und every sort of purpose, he is great, with control in ten aspects” a Boubhisaterabhimi, Nalinaksha Dut. Buhisat abo, Tibetan Sanskrit Works Series Vol. 7(Putna: K.P. Jayaswal Rescirch Insite, 1966} pp. INS: ef alo the discussion (of gender in manreas and their elation to ddranis according to later traditions in ‘Alex Wayman, “The Significance of Mantras feom the Veda down to. Buddhist antec Practice”. Pudlogicw Taumnensia 34 (1975-76): 83-97 The daiaiténa ate knowledge of dharmas (dhurmuiina, successive knowledge (anravapiéna). knowledge of worldly usage (okusapyipiine)-of olhets minds (paracrine) of slfering(dubAhajinaof ts aising sanandayana) of tsextnction (radiaytana, of the path (mirgaan. of Final destruction (Asouarna). and of no ature arising damipadurtany) V- Lovis de Ls Vallée Poussin, L-Ahubhurmakosa ie Vanda (Buses: Institut ge dex Hautes Etudes Chinises 1971), vol. 5 P.M (= Kota VII:7) See also note 110 infra iakaro dusdrhario. All commentators ofr different opinions as to what these ‘ovo groups of ten might be, but all assume that they are related. MM (176.7) ‘emis the ten aspects a5 alist of ten truths: prowisional truth (hm sob Kv eu, absolute truth (do dam pat Pan pa, truth OF chaeacerstics (than Aad ken pu) truth of distinction (ram pur phe hi den pa), tath of certain identification and tcalieation (ies par pve ste rogs pa ken pal trth of existent (bin po! den ph truth of renunciation (ea tari a's Aden po, tuth of the knowledge of extinction and no further arsine (cad pa imi skye ba ies pa on pa eth of Knowledge ‘of entrance into the path (lam fa jing po een po, ind the wrth of the perfect arising ‘oF the gnosis ofthe Tathgata (fein gies pat ex vn dae pry a) Pen ph Further on MM elaborates. "Sinee he hus for his purpose the motivation of esching the words and meanings of these ten tuths. it stated that his purpose the tem referents” fon pa eu pod tig sn Rahs presto pa da pr do od ‘pas na dom bo don no | (162.8). WW, om the other hand, sates (196,55) thatthe ten faspects are really the ten kinds of rasping after the self listed in Mdivntovibhig I: 15-1éab and the ten referents ate the Len antidotes in Mauhvannerbhaga Mt: 17-22 This leaves VW with the logical dificulty of ascribing to Maja the worst kinds of ignorance known to. Mahayana, VV justifies thi by saying. “The significance (of the passage is that the Bhapavan himself in proper nature is to be understood as being al the undesirable elements a8 well thet antidotes: mi hun pa phyogs dat sien poi ‘hyogs thas cal kiran bn Boom kan “se de rip hyo es po don | (972). * Certainly one of the most standard names for the Tathagata his ten powers ate the power consisting in the Knowledge of that which is possible und. impossible (sihinawehnajrdnabala) of the fruition of action tkarmasipdke-), of the meditations, THE LITANY OF NAMES OF MARJUSRT 25 46. “Heginningless and by nature without diffusion (niprapaica), naturally pure and in nature suchness (tazhata), exclaiming just how it is. and, as he says so he does without any other speech, 447, "Non-dual and proclaiming nonduality, he stands just at the limit of act (hivakor). With his lion’s roar of egolessness (nairdimye), he eer that isthe evil heretic 48, “Penetrating everywhere, his path is fruitful (amogha): with a speed like the ‘Tathagata’s thought, he is a victor Gina) whose enemies are conquered, and a conqueror, universal ruler with great strength (mahdbula). 49. “AL the head of hosts, a preceptor (dcdrya) of hosts, a lord of hosts (games). and a commander of hosts with power, he is foremost through great sustaining power (amubliva) and with an excellent practice, not to be guided by others. 50. “As the lord of speech, the commander of speech possessed of eloquence, hhe is the master of speech unending in fluency, and with true speech he speaks the truth, teaching the four truths 51. “Not turning back and not seeking rebirth (andgamin, he slike a thinoceros, a leader of the selfenlightened (prarveka); having been delivered by various kinds of deliverance (nirydna), he isthe unique cause of the great elements (nahablnita)?®, 52. “An Athan, a fiiksu with his impurities (svava) exhausted, he is separated from passion, his senses subued. He has obtained case and fearlessness, becoming coo! and impid. 53. °Completed in wisdom and good conduct (vidvicarana), he is well-gone (supara), the best as witan of the world, Without a sense of an “I” and Mine’, he is established in the practice of the two truths. 54, “Standing at the uttermost limit of samsara, he ests on this terrace, his duty iy ightens the ‘mancipations, concentrations. and meditative atainments (dhdavinoksesandhian ‘aie oF the degree of Tacules of other beings (ndrupandpura). of the dives interests of beings (nanddinuls), of the diverse dispositions of beings (nine). of the ways passing into every sort of circumstance (sorvutrgminiprating-. of previous Fives (nirvana of the deaths and rebirths of beings (cratsumupatty. and the power consisting inthe knowledge of the Final destruction of the impurities (sranoksayajna ala. See La Vallée Poussin, L'Abhidharmakota, vol. pp. 67-70 (= Kota VII: 28e-29), AL ihe eighth Bhim (acala) the Bodhisattva acquires these ten kinds of contol control over life (yu). over mind (eras), necessities (parikdra), Ihe maturation ef] activity (arma), birth (apapate, interest (adumekit), aspiration (raniddna),paychic power (rd), Dharma, and control over knowledge tina. Vide PLL. Vaidya. ed. Davabhiomhasatra, Buddhist Sanskrit Texts vo. 7 (Darbhanga: Mithila Institut. 1967) p. 466, ** Our commentaries offer various ingenious explanations for this somewhat curious phrase. Given the general drift of the text, VM. is perhaps the most convincing in ‘declaring, “Even having appeared asthe five great elements he performs benefit as thet [the mahdbhir’s} unique cause is wondual gnosis”: yu a chen po bar sna mas Kyat ‘don midzad de |e deg gi regu mi gis sumed poise des 30 | (241,22), SV (255.11) hint at the more standard approach, that of identifying the five great elements with the five nas and making, Maajuse the cause of the ive Jina: Son kan mig seron po 213 26 RONALD M, DAVIDSON done. Having rejected isolatory knowledge (kuivalvajhina). he is the cleaving sword of insight “With True Dharma, a king of Dharma, shining, he is supreme as luminary of the world. A lord of Dharma, a king of Dharma, he is the instructor in he path towards well-being, 56. “His aim accomplished and thought (sikalpa) accomplished, he has abandoned thought, Devoid of mentation, his sphere is indestructible, the dtharmadiam, supreme, imperishable, 57. ~Possessed of merit (nunavdn), with accumulated merit, he is knowledge and the great source of knowledge. Possessed of knowledge in knowing the real and unreal, he has accumulated the two accumulations 58, “Eternal (idivara), a universal ruler, a yogin, he is meditation and 0 be reflected upon, the lord of the intelligent. He is to be personally realized (prarydimavedsa), truly unshakable (acala), primeval (paramidra), bearing the triple body: 59, "A Buddha in his natute of five bodies”®, an overlord by his nature of five types of gnosis”*, wearing a diadem whose nature is five Buddhas” hhaving five eyes” he maintains dissociation (asaga) 60, “The progenitor of all Buddhas, he is Buddha's son, supreme, the best risen from existence in insight”, he i sourceless: his source is the Dharma while he puts an end to existence. 61, “His unique essence impenetrable, himself a vajra, immediately arisen he is the lord of the world: arisen from the sky and selfarisen, he is the exalted fire of insightful gnosis. 62, “Vairocana, the great lumen, the light of gnosis, he is the illuminator: the lamp of the world, the torch of gnosis, with great splendor he is radiant light 63, “Vidyaraja, the lord of excellent mantras, he is manrardia performing the ‘reat goal. As the exalted Coronal Dome (mahosnisa). the marvellous Coronal Dome, he teaches in every sort of way. the lord of space, 64. “Foremost, as he is the physical presence” of all Buddhas, with his eyes bringing happiness to the world: with manifold form he is the creator (ida), a great sage to be worshipped and honored, >» MM as usual provides the most orthodox explanation when he ities (1775.2) the parcakava as the swabhivikaka, samhiogakien, nirmivaks, dharmakava, ind anak. “*" See the division tiles fr this andthe following four divisions 5 The well known pofegina: Varina, Aksobhya, Ratnasimbhava, Amitabha, and Amoghasidahi "8 The five eyes are the corporal eye (mmsacaksu, the heavenly eye (dacaks the eye of insight prricaks) the eye ofthe Dharma (aharmacaksush, and the ee of the Buddha (huddhacaks 7 Enistnce in insights defined hy VV as the five pure skundhas, vide note 107. WV ses rab sri pan dog pr? ph po Toa ste | (20.4.0), >» armabhiva, This term has stimulated some discussion; sce BSD p. 92; Edward onze, Vojracchedika Projhiparamita, SOR 13 (Rome: ISMEO, 1957), 110; J.W. de ‘ong’s review of Conze, Indo-Iranian Jourral 4 (1960), p75 n. 3 THE LITANY OF NAMES OF MARIUSRI a 165. “Beating the three Families. he is 8 possessor of maniras, bearing up mantras and the great vow; he is best in bearing up the triple gem and the highest teacher of the triple vehicle. 66. “Being Amoghapisa, he is victorious: as Vajrapasa he is a great grabber: he is Vajeakusa with a great noose Ten verses, plus quarter, om the mirrortike gnosis “The great terror-hearing Vajrabbairava, 67. “King of furies, sit-headed and terrible, six-eyed and sixarmed and strong: he is a skeleton baring its fangs, hundred-headed, Halahala" (68. “Yamanaka, the king of obstructions, with the force of a vgira, the creator Of fear, his is the famous vajra, with a ajra in his heart, having the illusory eajra and a great belly" 69. °A lord with his weapon, whose source is vajra, with the essence of vaira he is like the sky, and having a unique, unmoving multitude of tufts of hair, he is wet in bearing the elephant-skin garment. 70, “With great terror, saying Ha Ha, and creating fear saying HT Hi, with a terrible laugh, a great laugh, he is Vajrahisa", the great clamor. 71. "He is Vajrasativa, the great being, and Vajraraja*® with great bliss Indestructibly violent with great delight, he performs the Hum of the Vajrahamkara* Amophapaa has been the subject of a series of studies ty R.O. Meiseza he Amoghapaabrdaya-dharani”, Monumenia Nipponica 17 (1962): 267328: idem. “The Amoghapasahrdaya Manuscript formerly Kept in the Reiunji Temple and its Collateral Texts in Tibetan Transliteration", Studies of Esoteric Buddhism and Tanrism (Koyasan, 1965), pp. 179-216. Vajrapata and Vajsnkusa are familiar figures as gate ieuirdians in the rafeadidnn mandala of the Saratahigararatisasamgraha: see Raho Vira and Lokesh Chandea, Mandala ofthe Vajedval, in 4 New Tiero-Mongol Pantheon. Part 12 (New Deli: International Academy of Indian Culture, 1967), p. 38: Ryujun Tajima, “The Seating Positions of Buddhas and Bodhisattva in the Vajradhatu- mandala", Stuer on Buddhism i» Japan (Tokyo: International Buddhist Society, 1972), sol. 3 pp. 93-109: Benoytosh Bhattacharyya. Nipamavogdvall of Malkipandiia Ahi Kararupta, GOS 108 (Baroda: Oriental Institute, 1972), Intro. p. 56. text p46, alaha i form of Avalokitesvara, See B. Bhattacharya, Sddhanamdla, GOS 26 (Baroda: Oriental nsttte, 1968) nos. 27.9. VV (2032.7) maintains that Halabala is {rom the Anghapdiataniea whichis presumably the Arsa-Amoplapdiokalpardjt-ndme. To. 686, “VV (20328) seems to want to make separate figures of all the epithets which incivde ora: a moot point at best since I cam trace no instance of anyone actully ting mast of these Figures in any system, airahisa also belongs 10 the vojradhdtu mandate: v. Raghy Vira. Mandlas, 1.38; Tajima, "Seating Positions", p. 100: Bhattacharyya, Niypannayngdval, Ineo. pS. fe ps "For Vajrarda see Raghu Vira, Mandalas, p. 38: Tajima, “Seating Positions pp, 100 and 107: Bhattacharyya, Niypannayngdvai, Into. p.Sé, text p. 4 ' Vajrahimira i a practice of meditating onthe pronunciation ofthe adamantine Hm, to be std four times in 2 row according to VV (204.1), which claims the practice to be drawn from the Sarvararhgaratartvsamgraha, The practice is mentioned Inthe Afdydjalatntra (PTT vol. 4p. 149.3) and in the Gulyasomdjtanra, p. 116.18 Asan abstract type the mavirm performing the Vajrahimkira was tobe genctated into 4 mondo. V. Bhattacharyya, Nipamarondval, Ito. pp, 4-86 text pp. 245, 28 RONALD M. DAVIDSON 72. “Taking as a weapon the arrow of naj, with the sword of vara he slashes. Holding the crossed nna (nsravajra), & possessor of rwira, with the unique rajra he is victorious in battle" 78. “Having terrible eyes blazing like a vajra (xarajuila)"® and with haie blazing like a vajra. he is Vajrivesa*”, in exalted possession, with a hundred eyes, eyes of rajra 74, “His body hairs bristling like wwiras. @ unique body with swiarhairs, the origin of his nails in the tips of wajras. he has skin which is impenetrable and in essence vira 75. “Glorious in bearing rosary of ajras and ornamented by ornaments of vr his is the great noise and the terible laugh Ha Ha, and the six syllables with noise ike a vajra"® 76, “Gentlesoiced (Manjughosa), with a preat roar, he is great with the sound unique in the world. He is sonance us far as the end of the sphere of space and the best of those possessed of sound, Forty-two verses on the gnosis of individual inspection cing suchness, actual egolessness, the limit of actuality, and devoid of sallables, he is a bull among the speakers of emptiness with a roar both deep and high, 78. “As the conch of the Dharma he has great sound, and as the gong of the Dharma he has great noise: by his nonlocalized (apraristhita) nirvina he is the drum of the Dharma in the ten directions. 79, “Without form and with form he isthe foremost, with various forms made from thought (niamomava). Being the majesty in the shining of all form. hhe bears the reflected images in their totality 80, “Invincible, distinguished, the lord over the triplesphere, being well advanced fon the noble path he is the crest ornament of the Dharma with great sovereignty, 8. His body uniquely youthful in the triple world, nn he is an elder, old, the * ranamjaha. There isa pun here since in the Buddhist usage rman may mean cither victorious in hatte or akandoning impurities; v. BHISD p. 450, consider it hardly likly that such a minor figure as Vajrajvl i really meant but rather the overtones of the epithet “Blazing Ike # bolt of lightning”. This efinitely the sense of the term in the Guhasumijoantra. p. 1S lines 2 and. 14 Vajrajvaa occurs as a miner figure in the sarvadargarparitahana mandala, for which ¥. Bhattacharyya, Ninmavogaval, Ineo. p. 7. text. 9. °° Vajrveta ike Vajeankusa and Vajeipasa, is one of the door guardians forthe ‘ajradh mania a wel forthe sarvadurgat monola ind others. V. Bhattchary ya. Napanayngaval, intro. pp 56.61. und 69, text pp. 46, $8, and 67: Tajima, "Seating Positions". pp. 101 and 108: Ragho Vira, Mandates. pp. 38 41, and 46, *" Presumably the six syllables re the well known arapocanddl. MM. (179.18) however. does not list just what the six slabs are. Neither docs VV (208 34) in his comment on this verse but in reference to v. 44d, he gives the sx syllables as On Vagitvara Mu (219-15). SV (2564.3) offers the mantra Faraln) pratecha ti “Receive the Vara, Ham”, which is six sllales but has litle to do with, Mafjuieh, SSmptitanakirti in his commentary on the NS (TB. 2538, PTT vol. 75 p_ 475.7) gives the six sylables as Aropacandve te-namah, but this is nine sylobes, THE LITANY OF NAMES OF MARIUSRI » lordof creatures (praidpar). Bearing the thirty-two marks ofthe Mahi hie is charming’and handsome in the triple world ™. 82. “A preceptor (dedrva) of the qualities and knowledge of the world, with confidence he is the preceptor to the world, He is protector, preserer trustworthy in the triple world, a refuge and the highest defender 83, “His active experience (sapibhoga) the extension of space, he isthe ocean of ‘the Omniscient’s gnosis. He splits the shell around the egg of ignorance and tears the net of existence, ith the general defilements (samklesa) totally pacified, he has gone to the far shore of samsdra’s ocean. Wearing the diadem ofthe gnostic consecration, hhe has for his ornament the perfectly awakened, ‘85. “Easing the distress of the three kinds of suffering and bringing the thrse to an end, he is endless, passed to the triple liberation” ; released from all ils, he has passed [lo the state of] equality (somata) like space. 86. “Beyond the filth of all defilements, he thoroughly comprehends the three times and timelessness; he is the great snake (muahindga) forall beings”, the crown of those crowned with qualities 87. “Released from all residues he is well established in the track of space: bearing the great wish-fulfiling gem, he is the highest of all jewels, the overlord “He is the wide wishing tree and the best of great good vases: an agent ‘acting forthe sake of beings, he desires thee benefit, with affection towards beings 89. “Knowing the skillful and the destructive (iubhdiublha) and aware of timing, he understands the occasion and, possessing his vow, is the overlord Knowing the faculties of beings and the correct opportunity. he is skilled in the tiple release 90. “Possessed of qualities. knowing qualities and knowing Dharma, he is auspicious, arisen from the auspicious. The auspiciousness of all that is auspicious, he is fame and fortune, renown and goodness. 91, “Being the great festival, the great respite (mahdswasa), the grand happiness purusa) 84 8, © See Abhisomaydlamkira VI: 13-17 and Alex Wayman, “Contributions Regarding {he Thirty-two Characeristis ofthe Great Person”. Sno-ianStales 5:34 [Liebenthal Festschri (1987): 24-60. 6 These are the suffering of misery (dibkhadikhaid), the suffering of change (riparinimadohkhara), and the suffering of conditioned existence (xanskaraduthetd). See La Vallée Poussin, L'Abidrmakoia, vol 4p. 126 (~ Kota VI") "That isthe iberations ofthe Seivaka, Pratyekabuddha, and the final eration of| the Sambuddha. See MM 179.45 MM declares, “He is called the Mahindga forall beings since he satisfies the ‘mental continuum of beings withthe rain of nectar ofthe trve Dhaema™ dm pa hos ‘epi hud rts char gyi seme can gyi rg tshim par mdsad paps sems can han sph chen po‘ | (179.48), Alternatively, Edgerton noes that Mabinigs is an epithet of Sravakas, in this case meaning a great elephant, vide BHSD p, 423, Finally Tucti notes Huribhadra’s dei scriptures. G. Tuc (1930), p. 140. mn of a Mahandga as one who atends a sang a teitation ofthe "Animadversiones Indieae™, Journal Asiatic Sot. of Bengal 0. 26 30 RONALD M_ DAVIDSON and the great pleasure, he is @ considerate reception, hospitality, prosperity, real joy. glory and the lord of renown. 92, “Possessed of excellence, the best benefactor, giving refuge he is the highest refuge, Best among the enemies of great fea, he destroys without exception all fer. 93. “With a tuft of hair, with a crest of hair, an ascetic with braided hair and twisted locks, he has shaven head and didem, Having five faces and Five hair knots. his Nowered crown is of five knots of hair” 94. “Holding on to the great vow of austerity, he weuts the ascetics erass girdle, his practice pure and highest in his austere vow. Having great penance and having gone to the fulfillment of asceticism, he has taken his ritual bath to be the foremost Gautama, “A divine hrahmaa, knower of braiman, be is Brahma having obtained ‘rratmanirvana*, He is release liberation, his body true liberation he is true release, peacefulness, and final blessedness, 96. “He is nirvina, cessation, peace, well-being, deliverance and termination Ending pleasure and pain, he is the utter conclusion (thi), renunciation, with residues destroyed 97, “Unconquered, incomparable, indistinct, invisible andl spotless, he is partless, with total acces, al-pervading, yet subtle, a seed (bia) without impurities, 98. “Without dirt, dustlss, stainless, with faults expelled, and free from disease he is wide awake, himseif awakened, omniscient, universally knowing and supreme, 99. “Gone beyond the conditionality of consciousness, he is gnosis, bearing the form of nonduality. Devoid of mentation (nirvikalpa), spontaneous. he performs the duty of the Buddhas of the thre times 100."Without beginning or end. he is Buddha, Adibuddha without causal connection”*. Stainless with his unique eye of gnosis, he is embodied ‘gnosis, the Tathgata 2 puicacrakaieKhara. Some discussion ts. surrounded the term puteacicaka Marcelle Lalou,fconographe des etfs pete dant le Marjusrimilekalpa, Buddha & (Paris: Geuthnet 193), pp 66-70, has considered the possiblity ofthe term elerring to either five locks of huir or the five-peaked crown usually shown in iconographic fepresenations of the Bodhisattva, Edgerton. however. in BHSD p. 231 hay objected that the term can only reer to the five locks af hair. Or commentators in general apfee with Edgerton. MM siates. “Having his hair locks in the manner of a youth, he called parcacraka. oma gzugs Kv gue phd mia has agg phd Bi a lan pa'o | (180.2.), VW 208.3. and 2148.3. both of which refer back to 18947) considers Uthat the term pariucraka (or saci) refers to the five-headed iconopraphic form Of ‘Manjusri as the Adiuddha. The only dissenting opinion comes with SVs satement (259.43) thatthe saccita of v. 126 (but not puicocraka) equals the five-peaked crown loka, "Fitting us of thsiteesting term which sems to frst occur in the Bhagavad 72, For specially Buddhist associations surrounding fama in other compounds, ‘see Paul Mus, Borahudur, Esquisse d'une hore dy Bowddhisme fondée sur la rte “archologique des textes, BEFEO 34 (1934), p. 715. ° niranase, The usual meaning of this Term is to be without association, but all ‘commentators gos the term specially as devoid of causation, pethaps due to the context ofthe Adibuddha discussion. Likewise the Tibetan translators render i ese md ‘useless. The significance seem to be that, as Adibuddh. Madjst i to he considered ‘ite outside the realm of causal association. THE LITANY OF WAMES OF MANUUSRI 31 101. “Lord of speech, the great expounder, the king of speakers, the chiet of speakers. he is supreme in being the most excellent among those speaking the invincible lion of elucidators 402, “Seen in al directions, elation itself, with a garland of splendor, handsome, the beloved of Sri, radiant illuminating, he is light, with the splendor of the illuminator. 103, “Being the best of great physicians, he is superb, and as a surgeon, the finest. As the tre of every sort of medicine, he is the great enemy of the sickness of defilement (kieéa), 104, “In being the silaka mark of the triple world, he is pleasing and glorious with a mystic circle of the lunar mansions. Extending as far as the sky in the ten directions, he raises high the banner of the Dharma 15. “Being the unique vast umbrella for the world, his is the mystic circle of loving kindness and compassion. As Padmanarteivara”® he is glorious, variegated like a jewel, the great overlord, 106, “Being an exalted king among all Buddhas, he bears the body (drmahhva) Of all Buddhas: as the mahdvoga?” of all Buddhas, he is the unique teaching of all Buddhas, 107. “Glorious with the consecration of Vajraratna "he is ford among all jewel monarchs, Being lord over all Lokeivaras, he is the monarch over all Vajradharas, 108. “As the great mind of all Buddhas, he is present in the mind of all Buddhas". Having the exalted body ofall Buddhas, he is the Saeusvatt of all Buddhas. * A formof Avalokitesvara, Padmanarteivarais te subject ofthe widhanas nos. 30-32 in Sachanamata, vol. pp. 152. ©" For Mahiyogs as a system in the method of Nagisjuna (jugs his) v. ‘A. Wayman, Yoga. pp. 187-58. For the rNin ma pa, however, Mahiyops encompassed Mavijda, since that tantea vas considered updvatanras see Sum Rian mig gr . IS6FT. This seems the earlier tradition, though the dates of Nigsruna remain 7 Vajraratna occurs as a figure in the suai mandole, ¥. Bhattacharyya Napamesngaval. tea, p. $5, text p. 48: Tajima, “Seating Positions”. p. 107. Vie Mandala p. 38. am, however, uncertain as to what this fact has todo with is placement in this verse and what his consecration (abhi) might be. Commenting ‘2m this line, SV demonstrates the development of ablicka in his tradition, He declares, “That which is referred to hy “Glorious with the consecration of Vajraraina’ i the ‘Consecration of the Ability of Wisdom. In addition that and the external consecration the Vase and the Jewelike Sprout, the internal cosecrations, the Seal (mua athe Sign of the Vielor. and the Five Bodies of Incghtful Wisdom, andthe. canter jnseeration are all known ay Reality. Morgover, if they are demonstrate, the explanation isin liters of jewel-lke sound”. re revi chen dba Pskur dul et ut, ‘i parts gi bah see ah pls par ea rin po ee ms Rt sah da ‘nat rv rags pve eer’) dah dat ies rab rig pat sks Ia' hd es ‘dna e Kho ma hud ces ya's | ale sat mishon ia in pce agra ve. Bsa pa | (258.43, “* manogai. All commentators (MM 181.28, VV 211.52, VM 245.53, SV 258.46) “efine the tem as manavgaa, present in the mind. Doubiless tis elects a Buddhist wage ‘of the word. Following the commentators, the Tibetan translators tendered it thugs fe gras 32 RONALD M_ DAVIDSON with the stainless brilliance of the id 50 forth, 109. “The ujratike sun. the great Hal ryjrarlike moon, and having the great desire of renunciation his is the blazing light in every sort of color 110. "Maintaining the crosslegged position of the completely awakened, he preserves the Dharma discussed by the Buddhas. Arisen from the lotus Of the Buddha, he is glorious, wearing the treasury of the omniscien’s sznosis 111, “Bearing every sort of illusion, he is king. and as the holdee of the incantations (vidvidhara) of the Buddhas, he is exalted. Vajeatikna sith a great sword, he is pure with the highest syllable 112. “Whose great weapon is the Vajradharma of the Great Vehicle which cuts Off suifering, he conquers the vietors and, deep as a vujra, with vaste intellect. knows objects just as they are, 113. “Fulfilling all the perfections, he wears as ornaments all the levels! as the egolessness of the pure Dharma, his light in his heart is trom the ‘moon of perfect gnosis, 114, "With the great perseverance of the Atala, becoming the monarch ofall ‘untras, he is supreme. Maintaining every cross-legged position, he bears every gnostic body. 115. “As Samantabhadra the very intelligent, being Ksitigarbha supporting the world, as the great womb of all Buddhas, he bears the wheel of every sort of transformation, 116, “Foremost as the proper nature (svaiv) ofall existents, he maintains the proper nature of all existents. BY nature unarisen, yet with every sort of feferent, he bears the proper nature ofall days, "0" The highest syllable is ofcourse, a 21 SV uses this opportunity to discourse on his theory of dhe sincen levels. SV maintains, “Saying. “He wears as ornaments all the levels. the text means thit from the eet vel of the oytul promi) to the tenth, thee ton lower levee are Known 8 the level of the mibminokava, since one becomes skilled in the ability oF insight (raita). From the eleventh up to the fourteenth, they are called the levels of the sombhogakdya and, since the principal gnosis is ulter'y completed. are also called the levels of the miemdnakdva, various nrmdnakdyas being sen forth at that time. Here there js exertion towards the ited level of the pute field. From the fifteenth level up to the sixteenth are the levels of irvine and, being the field of the quiescent dharmuskava ae presence inthe non-seriminatry insights ams Ki gre am es par has po rab tw dear Bara ew par mn hal spr sku sa |e rab ‘ual Byoie par so [eu gee rar Bow BEI) bar los sku ste che Pa Ses ‘mohar rdzops pas spr pa sku't sa ste ( spral sku ‘hyn no (i gpa es pa’ saa Shyor ba'o | eo Bha nas ew deg tn mye an las “asp ete | 24 cho ks suri 20) ste ‘ye pur med pa’ Ses rab a gnas pao | (2385.0. Some years spo Dat than sprut sku mentioned to me that certain #Nin ma pa scholars hie accepted Framework of sateen levels, but I have heen unable 10 find any evidence of this docrine in Tibetan writings and do not now have the opportunity of questioning him Turther” On the contriry | have found evidence that the carly rNin ms stvants Accepted the standard thirteen eves. known throughout the Vairayiina: sce Rot 20m cchos bran's Mar sng Ita ha plrei ha sex Dy ha ert pain Selected Mri plo. THE LITANY OF NAMES OF MARIUSRI 3 117, Having great insight in one instant, he maintains the internal comprehension (of all dharmas. With his realization toward all dharmas, and as the sage the end of actuality, he is very sharp. 8. °Motionless, himself very cleat, he bears the enlightenment of the perfect completely awakened, face to face with all Buddhas, having fire-tongues ‘of gnosis and radiant light Tivemtyfour verses on the gnosis of equality 119. “As the accomplisher of the desired object, supreme, purifying all evi existences, being the highest of beings, he isthe protector the liberator of all beings, 120. “Alone the hero in the battle with defilements, he kills the pride of the enemy “unknowing”. He is intelligence and glorious, maintaining an amorous manner (hgdra) yet he bears a form heroic and fearsome, 121, “Shaking a hundred hand-held clubs, dancing with the placing of the fet, withthe extension of a hundred glorious arms, he dances the full expanse of in. ngon the surface at the summit ofthe earth whieh is heing overcome by the bottom of one foot, he stands on the nail of the foots big toe, overcoming the peak of the ege of Brahma! 123, “Being the one goal in the ultimate sense of the non-dual Dharma. he i absolute truth, imperishable. While his sense objects are in the forms of various representations, he is uninterrupted in mind and consciousness. 124, “With pleasure towards every existential object and with pleasure in ‘emptiness, he has the foremost intellect. Having gone beyond the desire and so forth within existence, his great pleasure is toward the three kinds of existence 125. White like a pure, radiant cloud and shining like the beams of the autumn ‘moon. with the beauty of the mystic circle of the newly risen sun, the light from his nwils is intensely re. 126. “His fine hit locks (sacctra) with points of sapphite and bearing in his hair crest a great sapphire, glorious with the lustre of great jewels, his formaments are transformations of the Buddha, 127, “Shaking hundreds of world spheres, he strides wide with the “eet of psychic power''®*. Bearing the great recollection, he is reality, the king over the concentration of the Four recollections" "°° The ee of Brahma (wvalmnla) isthe entre universe a8 envisioned in Indian rnythology. "88 WV (214.46) identifies these thre kinds of existence a the standard kamu, pada. and érapvadhta "A pun on pda in the four bases of psychic power (rilipdda. They consist im the basis of psychic power accompanied by the’ mental dharma of exertion in concentration on interest (chandasamddhiprakinasansharasemenvigatam dia). ‘om though (citasamdhi.) on strenuous effort (rive), and on investigation (mimins) See La Valle Poussin, L'Abhidharmakosa. vol. 4 pp. 285.86 (~ Kata VI: 6Sed) and particularly p. 286 n, I for an interesting discussion on the rps. °° Canons teers othe four smespasthan the appiation of recollection onthe 34 RONALD M_ DAVIDSON 128. “Fragrant from the blossoms of the limbs of enlightenment *, being the ‘ocean of qualities of the Tathigata, in knowing the practice of the cipht-imbed path. he knows the path of the perfect completely awakened. “Greatly adhering to all beings, he adheres to nothing, like the sky's sen From the mind of all beings. he has the speed of the minds of al beings 130. "Knowing the value of the faculties ofall beings, he captures the hearts of all beings; knowing the reality of the meaning in the five skandhas, he isthe pure beater of the five skundhas!™” 31. “Established at the limit oF all modes of deliverance, hei skilled in all modes of deliverance; established on the path of all modes of deliverance, he is the teacher of all modes of deliverance 122, "Rooting out existence in its iwelve limbs! he is the pure be twelve aspects": with the aspect of the practice of the Four maintains the realization of the eight knovledges!"” 183, “His referent truth in twelve aspects", knowing the sixteen aspects of reality"? he is totally enlightened to the twenty aspects!™, awake, ‘omniscient and supreme of body these trypan te elings een. on thought (cto and on dharma (dharmasmytraposthinay. See La Vallée Poussin, L-Abbidanmibosa, vol 4p. 1581 ie VI 1419). "Or" (2152.3 idemtfes these as the well-known Histo the seven limbs of cnlightenment: reelection (any). discriminating comprehension of dharma (arn pravicara). strenuous effort (visu. joy (ri calming. (paiva). oncentation {samadhi and equanimity (upeksa) Soe Har Dayal, The Bedhivriva Dacre bv Buss Sanskrit Literature (Debi: Mill Banarsidass, 1975) pp 149-58. "WW ISS) identifies the frst set ol sna a the five psychophysical constituents. whereas the second streets to the five pure Mundas: ethical cand (il. concentration (xsd, insight (i iberaton(vimakin- and the vision of the ‘knowledge of liheration rink dnadarsana). See La Vallee Poussin, Adharmako, Vol En 48 (= Kia 27), Vin, the twelve-fold dependent origination (arson MM (142.46) maintsns that by rooting out the prativusumnpd, one becomes the pure hearer of twelve aspects, hut docs not lis just what these twelve aspects ate YM (247.42) delares that thee twelve pure aspect ate the twelve purified senses and sense-fields(dvatanal of Mabie 1 The eight knowledges ae the Knowledges ofthe cements of the four noble truths {uharmajhana) and the knowledges of the suceeding moments af the four nae truths {unnaphine, The first ate the four knowledges from complet realization of the Tour Truths in the Aamadiane while the second ate the Tour knowledges fom the same realization in the rina and uripadins. Sce La Vallée Povssin, AMbdharmakei Vol, 4 pp, 143-8. 270 and vol. 5 p. 5. (= Kose VI: 26, $2689 and VOT: 4h) SUUMM explains. “Endowed with the characteristic of the twelve aspects of the senses and sense-fields (dyetanas). he has those twelve [aspects] which are the twelve aspects of provisional teuth (any iari) skiv mud fw is ksi enn pats Pid can kaa rd hen pen ram pa as Pe ps an | (UBD. "MM (182.52) equates these sintee aspects of realty withthe sixteen kinds of ‘emptiness. Foran exhaustive discussion ofthe emptiness see Etienne Lamotte, Le Te cde a grande vert de sagesse de Nigar (Louvain Institut Onentaliste, 1976). vol. 4 Pp. 1998-2151 *13°MM elahorates. “Adding to the aspects of the sintcen knowledges of reality fe THE LITaNY OF NAMES OF MaNsUSRI 35 134, “Sending forth'"* crores of emanating bodies of uncountable Buddhas. his complete realization isin every moment, knowing the objects of every instant of the mind 135. “Considering the purpose of the world by the means of practicing. the various vehicles, while delivered by the triple vehicle, he is established in the fruit of the unique vehicle*** 126. “Himself purified from defiled elements, he subdues the elements of karma: crossed over the ocean of the floods, he has departed the wilderness of the adhesions" 137. “Along with the perfuming elements (nisands) he casts off the deflements the associate defilements, and the general defilements. Being compassion and insight and means, he acts successfully for the sake of the world 138. “Hispurpose the casting off of all conceptions (saya) toward the abjects of consciousness he maintains suppression, His referent the mind of all beings, hee is present in the minds of all beings, 139. “Established within the minds of all beings, he enters into equality with their minds: satisfying the minds of all beings, he is the pleasure of all beings’ minds 140. "Being the final statement, free from bewilderment, he is exempt From all error: having three referents!™”, his mind is free of doubt, and having all objects, his nature is of three qualities!" 41. “His referents the five skanudhas and the three times, he considers every instant; obtaining total awakening in one instant, he isthe bearer of the proper nature ofall Buddhas 142, “Having a bodiless body, the foremost of bodies, he sends forth crores of bodies: displaying forms without exception, he is Ratnaketu, the great gem ‘he sateen kinds of emptiness the four aspects of the miror-tke [eno the levoss) ‘of equality. the (znoss} of individual inspettion, andthe stuatinaly effective [gnosis the Total gives the twenty aspects. ce Kho nid ki ye des ew dee amr pe ‘a adh me To abu ct | am pa idea | 0 30 Popa Pa rah SMe) an pa nap a ma pre (IRDS.3 S"The term bhava 5 used by our author in two distinetly diferent senses sending forth (eg. ¥. 134h) und considering, reflecting on (ee ¥. 13S) 18'See DS. Ruege’s review of HV. Guenther, Tibetan Bulihivm without Mss fication The Buddst Was fron Original Toran Sources (Leiden: E. Beil, 1966) in Tiong Pao LV (1969) p. 224 where verse 138d i considered, "The floods (ha) and adhesions (yg) ave each applied tothe four categories of este (Amu existence (da), view (ds) and pvorance (avira), which ate but labels for certain kinds of latent deflements (anusaver) operating in the various realms of existence. For more information on this rather involved system, see La Vallee Poussin, CAbhidharmakoia, sol 4 pp. 777 (= Kosa V=368), "NT"MRM (183.27) defines the thre referents ws acceptance (haha). seetion (ypu ‘at, and equimity (bi onn), whereas MM (218.16) list the three times, "MM (188.28) equates the three pus withthe thee doors of liberation (rs moksanukhin): emptiness (Sanat, signlessness (Gnimita), nd aspiationlessness apron 36 RONALD AF DAVIDSON Fifteen verses on the sitwationally effective gsi M3. “To be realized by all Buddhas, 2 the enlightenment of the Buddha. he is supreme: devoid of syllables, his sou the great mantra Fails 144, “The progenitor of the significance of all mamas, he is the preat bind, devoid of syllables: with five syllables and greatly void, he is voidness in he hindi, with one hundred syllables". 145, “Having all aspeets, having no aspects. he bears Four hinds": partes heyond enumeration, he sustains the limit at the level of the feweth meditation?" 146, “Directly knowing all the brane knowing the lineages and families of concentration. with a body of concentration, the foremost af bodies. he is the king of all sahhiguiivus 147, “With an emanating hoy. the foremost of boxes, heating the lineage of the Buddha's emanations, he emanates forth in every one of thet dlitections, seting for the needs of the world just as they ate 148. “The deity beyond gous, the leader of gods, the leader of heavenly beings, he is the lord of demigods, leader of immortals, the guide of heavenly beings, a churner and the lord of ehurners 149, “Crossed over the wilderness of existence, he is un ude of the world: eelebrated. and being the d world in its ten directions, he ig iy in mamira he is the triad "1 Certsnly a strange verse, there is no consensus mit among our commentators el tht VM (288.41) is probably the most correct in dining thelist halo the verse teferringto the meditation of prodvtion (upurtkrama) and dissolution (nipomuakrama) Eseryone gives his own five yllbies Marry pv nme (18342), VW aa ‘rly 219.14), VM. on ap sn shes 2484.2), while no one identi the hun syllahles Perhaps iti reference to the sisilization practice outlined in chapters 2 21 in R. Tajima, Ena sr fe Mahinvncion-Sitra (Pati: Aden Maisonneuve. 1936), Pp. Let inde ere means Pijanantra, 3s all the commentators but SV agree. VM. however, isthe only one 10 supply the Ijamanias. inthis cave wd an dl (2484 3) hich area variant on those from the rain °° Canethadne. 8 reference 10 the system of the four dvinas and sami sce Hat Dayal. Badhowttva Deatrnesp. 20 12 WW clahorates, "He is called the leader of gods becatse he has the nature af Visnu, He scaled the deity eyond pods since he Is the nature of Brahina. Likewiv. the leader of demigods because he has the matire oF the leurely Vairocana (2, the lord of demigods since he has the nature of the planet Rah. the kad of immortal singe he has the nature of *Purabhit, the guide of heavenly eines since he ha he ‘ature of the planet Brhaspati. the ehurner since he has the nature of Gana he ' called the Tord ehurners hecause he fs the mature of Mahila ik ft spo iA ng gi ra Bein Dad pve rn} UU mts par eke il Avi pir to tha mda po rans par se Bf Kin ha in eng si a” a trans ein ad pir 0 hme apo grt Ker ee ks {1 dv pvr ro Ta’ aw pla Pegs Ake phe ron ee i tas tug gi asin ied kv pvr oma ed dhe png mae a ru bin il i pv rv (2195.2, Note that Vilsavajra scons to have real evens ‘reno for ¥, 1a, "THE LITAQy OF NAMES OF MARIUSRE 37 150. “Dressed in the mail of loving kindness, equipped with the armor of ‘compassion, [armed] with [a volume (poh of pra [-paramita. a sword, a bow and an arrow, he is victorious in the batle against defilements and unknowing"? ISI. “Having Mara as an enemy, he conquers Mara, 3 hero putting an end to the terror of the four Maras: the conqueror of the army of all Matas, he is the completely awakened. the leader of the world 152, “Praiseworthy, honorable, laudable, continually worthy of respect. he is the best of those to he worshipped, venerable, 10 be given homage, the supreme guide, ‘His gait being one step through the tiple world, his course as far as the end of space, triple-scienced "*, learned in srur’ and pure, his are the six sublime perceptions'®* and the six recollections. 134. "A Bodhisattva. preat being, beyond the world, with great spiritual power. completed in the perfection of insight, he has realized reality through insight. 155. “Knowing himself and knowing others, being all for all, indeed he is the highest type of person; completely beyond all comparisons, he has to he known, the supreme monarch of gnosis. Is, 38 RONALD M. DAVIDSON 156. “Being the donor of the Dharma. he is best. the teacher oF the m of the four muda'2"; he is the best of the venerable 0 Who travel by the triple deliverance, 157. “Glorious and purified through absolute truth (paramrtha), great with the fortune in the triple world, plorious in making all success, Mauss is supreme among those possessed of glory. ning of the world Five verses om the gnosis of the five Tathigatas 158, “Reverence to you, the giver of the best, the foremost vaira Homage to you. the limit of actuality Reverence 10 you. whose womb is emptiness Homage to you. the enlightenment of the Buddha 159, “Reverence to you, the desire of the Buddha, Homage to you the passion of the Buddha. Reverence 10 you, the joy of the Buddha. Homage to you. the delight of the Buddha. 160. “Reverence 10 you. the Buddha's smile, Homage to you. the Buddha's laugh, Reverence 10 you, the Buddha’s speech, Homage to you. the Buddha's inteenal rea II, “Reverence to you. arisen from nonexistence, Homage to you. the arising of Buddhas, Reverence 10 you, arisen from the sky. Homage to you, the arising of gnosis. 162. “Reverence 10 you. Ilusion’s Net Homage to you, the Buddha's dancer, Reverence 10 you, the all forall Homage to you, the gnostic body. 2 The individual theories of out various commentators on this important topic may be summarized in the following ible (VV not reporting) mad MM vu sv saz 2956) (261.43) ‘mained = sabogukvr —evardkvw armakin eS enakdse Samavamudrd = dharmakdia devon sabgakve aronnnndsd = vik tdevonivak nara ammo = nimawakdea — the emination (phi) and nismdnakaea feabsoeption (i) of the de vatikaya ‘The striking fact about this table is that. Resides there being 1» mention of the Finan by any Of the commentators, the systems involved all invoke the Ad octeine. Moreover. as a whole they representa ently diferent approach Irom the later soinzanr traditions, for which see Per Kuserne, “On the Concept of Sahay in Indian Buddhist Tantei Literature", Temenos L (1973): AK-135 and especially pp. 1S 1 THE LITANY OF NAMES OF MANIUSRI x» leven observations inthe frst round of discussion on) benefits (anusam si This. then. O Vajrapani. Vajradhara, is that Litany of Names which is pure and lunigue to the gnostic entity Manjusri, the blessed one. embodied gnosis, the nostic body of all Tathiigatas. For the sake of producing in you the highest Pleasure, certainty and great rapture, for the sake of the esoteric purity of your hhody. speech and mind. for the purty and completion of those stages, perfections, and accumulations, both of knowledge and of merit, which may yet be impure and incomplete, for the realization ofthe yet untealized highest gos, for the obtaining ‘of what is yet unobtained, and moreover for the sake of preserving the practice (of the True Dharma ofall Tathigatas, this Litany of Names was taught, brought to light, uncovered. detailed, proclaimed, and then established in your mental stream, © Vajrapani, Vajradhara, by me through the teansforming influence natural to all mantras, Fitts-rwo observations in the second round of discussion on} henetits ‘Moreover, O Vajrapani, Vajradhara, this Litanyof Names isthe real secret oF the gnosis. body. speech, and mind of the very clean and perfectly purified ‘omniscient. It isthe awakened enlightenment of all Tathigatas and the method (of realization (abhisamaya) of the complete and perfect Buddhas, Iti that which is highest in all Tathagatas and the realization of the darmuadine for all the Supatas. It is the overcoming of the strength of all Maras for all the Vietors nd contains the power in the ten powers of the Ten-powered. It is the fomniscience for every kind of gnosis of the omniscient, It is the traditional scripture for the Dharma of all Buddhas and the attainment of all Buddhas It is the completion of the stainless and pure collections of knowledge and merit fr all great Bodhisattvas, and is the biethplace of all Hearkeners (irdvako) and Private Buddhas. Its the ied of excellence forall gods and men and the abode of the Mahayana. It is the source of the Bodhisatva’s activity and the culminating point of the perfect noble path. It is the touchstone of liberation and the arising of the path of deliverance. Its the continuity of the Tathagata's lineage and the growth of the family and lineage of the great Bodhisattvas. It is the suppression of disputants ofall rival doctrines and the ruin ofall heretics. It is the overcoming of the forees and army and power of the four Maras and the attracting [to the Dharma] ofall beings 2. It the maturation on the noble path forall those traveling to deliverance, and concentration for those dvelling in the four divine states!*°. Its the meditation of those with one-pointed minds. 1% sarvamantradharmatadbisranena. Adhsihine is dificult key term. especially for Vajrayana, Although VV (222.18, 22258) consistently sloses the word by "making Firs” (tan por ved po) the wider significance of power or hissing seems t0 fit the context, CT H.G-A. van Zeyst, “AGhitthin, Breselopaedia af Budien (Colombe: Gevernment of Ceylon. 1963. vol. | pp. 207.08: BHSD pp. 15-16: Snellrove, The Hevayra Tamir, vol p. 1 “The standard four activites of stration are given by VV (2224.3; liberality (dana, pleasant specch (ivan), acting for the welfare of others (arthacard. and comisency in words and setion (wmindrhat) "The Tour divine slates, also known as the four unlimited states (carder 40 RONALD SE. DAVIDSON andthe yoga of those intent on body, speech and mind. 1s the dissociation of all Fetters!" and the removal of all delilements and associate defilements. 108 the siiling of all veils and the liberation of all bondage, It is Freedom from all residues and peace for all mental aMictions. It is the ith source of all wealth and the loss of all misfortune. It is the closing of the doors to all evil existences, the tue path to the city of liberation. It isthe disengagement of the wheel oF sonia and the tuening of the Wheel of the Dharma. It is upraised parasols, banners of victory and Mags of the Tathagata’s doctrine and the Forming power of instruction on all dharmas. It is the quick suecess of those odhisativas implementing theie practice by means of muaniras, and the realization in contemplation for those intent on the perfection of insight, I isthe penctratios into emptiness for those intent on the contemplation oF non-duatl penetration, IC is accomplishment in the accumulation of all perfections, and purity in ‘completion of all stages and perfeetions. It isthe penetration of the perfet four hole truths and the penetration inte all harms with one-pointed mind in the four applications of mindfulness. This Litany of Names is even as much as final completion of the qualities ofall Buddhas. Fifiv-neo observations inthe third round of {discussion on) benefits. “Moreover. O Vajtapiin, Vajradhara. this Litany of Names quiets every sort of evil in the physical, vocal and mental conduct of all beings. It purifies all the evil existences for all beings and prevents all lower births. Cutting through the veils ofall Karma. it suppresses the arising ofall the eight untimely existences! Pacifying the eight great terrors! it eliminates all evil dreams. Removing all pvansindn, ane losing Kindness (ni, compassion (kano) sympathetic joy (nna, and equanimity (apes 9 gamvnjana Both VV (22242) and VM identify the sarrojane as alfection anmavan, aversion (prarigha), arrogance (nina), uakoowing (avid. view (dst. {Cinging (arama). Sout (riKinah esky (oad. sn svatce totureuh See abs Li Vallse Poussin, L'Abhidharmokase, WoL 4 pp. BI-T (= Kos V- I-44). This same Tis with the deletion of Grr. is found i VM In the Dergs hsTan ‘gyur rgyud vol. Tshi fol. 36a and in the Gangtok edition fol, X2b4, but dropped from the Peking. where it should occur 251.34. Doublless the absence in the Peking and the deletion in the Derge and*Gangtok editions represents textual corruption a this very standard ist Vondksans. The eight untimely existences Wore considered those in which the practice of Dhara is expecially dificult, They consist of bith ia bell rau). among {he animals (rea, among hungry ghosts (ret. among the gods possessed of long Tile targhavurdeva) in 9 border couniey where there ino sanghe (arvemtnapad with defective facies Gndrisavnkaleo, possessing perverted views (ith darand for birth in atime when no Buddha has come (ahigendny apd 1 caqumaaa. According to VM the eight great terrors are the terror of Hons. tiers utting elephants, sakes punishment hy kings ire. water, and demons. ies po hen po Irgyad tf se ge sts} eh sche smn pooch | prado 5 Pel pr lap hor |e a | el ea | Sac js pa lah raya (280.38. ‘There are im eeaity several Hits of the “eight great trtons™. and none of them totaly agree, Moreover, these iss seem to he primarily connected with the supplication to ‘Tats. See Stephan Beyer. The Cult of Tard (Berkeley: University of California Pres, 1973), pp. 229-32 and ote that one of the lists ageee with VM THE LITANY OF NAMES OF MARIUSR 41 evil omens, it pacifis all bad signs and obstacs. Quelling all the activities of the enemy Maras, it eauses inerease in all rots of goodness and merit. Fashioning the nonotigination of mental fixation on the inessential, it strikes down mental inflation, arrogance, conceit, and selF-importance. Causing the nonorigination af allsuffering and depression, iis the eal heart ofall Tathagatas, The real mystery ‘Fall Bodhisattvas, itis the true secret of all Hearkeners and Private Buddhas. ICs all muds and all mantras. Wis the producer of recollection (srt? and larity (sumprajanya for those asserting the inexpressible character of all darinas Creating the highest insight and mental vigor. it produces health and strength. dominion and wealth, Producing an increase in. glory. virtue. peace, und ‘wholesomeness, it rings 10 light fame, renown, notoriety, and praise while ‘quelling all disease and the great terrors, It is the purest of the purest. the very best method of purification among the best methods of purification, the best fortune of best fortunes, and the very best auspiciousness of all that is auspicious. It is a refuge for those desiring a refuge, # place of rest for those desiring a place of test, a haven for those wishing a haven, and final relief for those without final relief. 1 is the true island of those needing an island, the highest resource of those who are resourceless, and the te ship of those travetn to the other shore of existence. It is the tue great king of medecines for the climination of all disease, real insight for the discrimination of elements to be ‘abandoned and accepted. and the very light of gnosis for the dispelling of all darkness, obscurity and vnwwholesome views. Its the real wish-pranting gem for the fulfilling ofthe aims ofall beings just as they each intend. Its the omniscients” true gnosis for obtaining the gnostic body of Manjust and the real vision of pure ‘gnosis for obtaining the five eyes". Is the true completing ofthe six perfections through the giving of possessions, of fearlessness, and ofthe gilt of the Dharma. It is true attainment of the ten stages through the completion of samadhi and the accumulations of knowledge and merit. It is nondual natural reality (aulsayadurmata) since i is separated from all characteristics of duality. Iti the ‘actual fact of suchness (tarhard) and not other than natural reality since itis Separated from all false assertions, 19 the actual fact of the limit of actuality (hiakori) by being the proper nature of the pure Tathagata’s gnostic body. It is in every respect the actual fact of the great emptiness through destroying ‘without the slightest residue the path through the dense forest of unwholesome Views. This Litany of Names, with the inexpressible form of all darmas, may be said tobe thus since it brings to light the preservation of [Maajusi’s] names for the sake of fenteance into} nondual natural reality Nineteen observations in the fourth round of \discusson on} henefis “Moreover, 0 Vajrapini, Vajradhara, whatever son or daughter of good family implementing his practice by means of mantras will—without interruption three times every day, with just these verses, words, and syllables — suppor, proclaim. master, and apply his mind to the essentials ofthis nondual eres jewel of names possessed of absolute truth, this totally complete, neither fragmentary nor ‘deficient Litany of Names of the blessed one, the gnostic enity Majusri, who is ‘embodied gnosis, the gnostic body of all Tathagatas, and [whatever son or 1 Vide note 76 spre 2 RONALD Mt. PAVIDSON daughter of good family] will each (the text] in full suitably to others, oF even one ‘oF another of the many names individually. [that son or daughter] making the nostic hody of Manjusr his abject of meditation (dlamhana) will become mentally ‘one-pointed, Dwelling in the state of “facing everywhere” (samantannhiha) through intense interest (adhonuk1) and the application of his mind on reality, hhe will be endowed with supreme clear faith, pierced through with insight ‘and intent on all dharmas. To him all the Buddhas and Bodhisatvas from all te thee times and timelessness, having approached and assembled, wil display all the means of the Dharma. In addition, they will demonstrate their physical presence (dimabliva). Moreover. the Great Wrathful Kings (mahikrodhardia) beginning with Mahavajradhara, the tamers of those who are difficult to tame and who are the very preservation of the world, will demonstrate the strength of vitality (ois). splendor, inviolability, and all minds, mantras. and mundalas (of the various methods of realization (ahhisamaya) through their visible forms (cipakava) performing every sort of transformation, So to. the Mantravidyiajis without exception and all the destroyers of obstacles, the enemies of Mara, Mahapratyangira'** and Mahaparajiti'2* will every instant, day and night, guard, protect, and defend that son or daughter] in all the four sorts of circumspect behavior 7, They will produce the transforming influence of all the Buddhas and Bodhistttvas and, with all their bodies, voices and minds, will perfectly establish it in his mental steam. They will confer kindness through the kindness ofall Buddhas and Bodhisattvas, They wil also induce in him toward armas fearlessness and its eloquence. They will demonstrate to him the physical presence with the allecionate intentionality (aiava1d) in the Noble Dharma, even from all Arhats, Hearkeners, and Private Buddhas. Moreover, Brahma. Upendra, Rudra, Narayana, Sanatkumira, Maheivara, Kartikeya. Mahakala, Nandikewvara, Yama, Varuna, Kuvera, Harti, and the guardians of the world in its ten directions will supremely guard, protect, and defend him ‘continually day and night, whether going or standing, lying or siting. dreaming or ‘waking, in peak experience (samdhita) or not, in solitude or in a crowd of people, ‘even through town and city, ix mctiopols and district, through kingdom and Citadel, on the threshold to the capital or the open highway. on main street or at the city gate, on lane or crossroads, at an intersection oF strange city. in the ‘common market or private shop, even as far as in fst solitude and the ‘mountain cave. Whether he is approaching a river or wood oF dense forest Whether personally defiled or not, whether insane or heedless. (they will protect him} always, in every way, with every means, Day and night they will confer on hhim supreme success. Still ther gods and magus, waksas and gandarras, demigods and garudas, kinmaras and mafioragas, humans and nonhumans, and other planets and lunar mansions, divine mothers and lords of hosts, as well as the Seven 1 The description of Mahipratyangin Séahanomaia, vol. 2p. A12 Vide Sadlanamald, vol. 2p. 40 "27 irvipmiha. These four sorts of behavior are going. standing. Iying or siting. listed a ite ater inthis eakra Since one perorms them inwcitcumspeet manner. the) ate eaed circumspect behavior cording toa posshly later tradition is found THE LITANY OF NAMES OF MARIUSRI 43 Divine Mothers!*%, saksinis, aksais, and piticis, all united and harmonious. with armies and attendants, will guard, protect and defend him. Still more they will infuse in his body vitality and strength, and they will induce in bim the strength of health and the extension of life, Fifty-one observations of the fifth round of (discussion on) benefits. “Moreover, O Vajrapani, Vajradhara, [whatever son or daughter of good family) out of this unbroken undertaking, will recite thrice daly this crest jewel of names, this Litany of Names. of will set about reciting it inscribed in a book—and in making his object of meditation the form of the blessed one, the gnostic entity Manjuir, while reflecting and meditating on that form, and employing the discipline of the Dharma—even before very long [that son or daughter} will see [Maajusr’s} form in its visible manifestation (ripakdve, Further he will see accompanying it all the Buddhas and Bodhisativas with visible forms (ripakdya) performing every sort of transformation in the vault of space. Never will that great being at any time or in any way fall into an evil cxistence or lower birth. Neither will he be born into & low family, nor in a border country. Neither will he take birth in a family holding false views, nor will he be born in buddhafields devoid of Buddhas, Never for him will there be the invisibility [of a path due to the) lack of the arising of a Buddha and the Dharma taught by such a one. Never will he be born among the gods fond fof long life. Neither will he take birth in intermediate aeons characterized by famine, disease and weapons'*®, nor will he be born in times of the five degradations". Neither for him will there be fear of kings, enemies, and thieves, nnor fear of any kind of deficieney or poverty. Never will he fear ill repute. slander. censure, of disgrace. He will be of fine class, family. and lineage Always having form and color attractive in every way, he will he beloved, charming, pleasant to be with, and pleasing to the sight of the world. He will be splendid, with good fortune, and felicitous in speech. In whichever places he will take birth. in each of ther he will remember his previous births. With great {enjoyment and vast retinue, he will main undiminished in both enjoyment and tetinue. Foremost among all beings, he will be accompanied with the highest {ualities. Naturally he wil be accompanied with the qualities of the six perfections While dwelling in the four divine states (hrahmavihdra). Accompanied by recollection. clarity, means, strength, aspiration, and gnosis, he will be eloquent With fearlessness toward all scholastic works (stra). With clear speech, not foolish, he will be clever, sagacious, energetic, satisfied, with an exalted goal, 1 Supta Matar is « variant of the more common Sapta Matti for which se TA. Gopinath Rao, Elements of Hinde Teonoprophe (New York: Parison, 108), ot pp 379-8, 1 Recording to the Abbidharokaiahhdsra these thece conditions characterize the fend. of an antorakolpa, tribhir antarakopacsa ican kvati } Aastra raged dhucbhibsena ca} (Bhasva om Kose IW: ab). This isnot quite made clear in Poussin translation, L-Abhidharmakoia, vol. 2p. 207 "20 pncakavdvo. The five degradations are the degradations of life (Gus). acon (Goipay, deflement (hla), view dt) and beings (area. Vide Poussin, L'ahhiaroa fen, v0.2 pp. 193-98 “4 RONALD ML DAVIDSON frce from grasping He will have the supreme trust of all beings and the respect of receptors (dcdrr), masters (upidhvara), and guides (quru). Scholastic ‘works on gnosis, sublime perception (abla), and the arts and crafts, though not previously heard by him, will all he realized according to the words and ‘meaning, as if clear reflected images. He will act with very pure discipline, livelihood. and manner of conduct ; he will be well gone forth and well ordained He will remain undistracted in omniscience with the exalted mind of enlightenment Aimahbodhiciza, wile never passing through the entrance to the ceri the Hearkeners. Arhats, and Private Buddhas, Unlimited observations in the six rou of iseusson on) benefits. “Thus. O Vajrapaini, Vajradhara, that [son or daughter of good implementing his practice by means of mantras will be accompanied by other innumerable masses of qualities of the same kind and with the same nature [as those enumerated above). Just before very long, O Vajrapani. Vajradhara. ‘that bull among men, the preserver of this Litany of Names which has absolute truth, having well collected the collections of merit nd knowledge, and having tered to perfection the qualities of the Buddha, will most quickly and thoroughly awaken to utter complete perfect enlightenment, The highest teacher of Dharma to all_beings, his Dharma the vast wholesome final nirvina, he is empowered (addhisihina) as Dharmaraja, his drum of the true Dharma sounding inthe ten directions. The arrangement of the mantra. (manteavinyasa). Om. O pure rujra whose proper nature is the nonexistence of all dharma. 4 ay ofthat is to say, employing the purity of Manjuiri, the gnostic body ofall Tathigatas, « al, bear up, bear up the heart of all Tathagatas-— Om Ham Hirih, © blessed one, O Lord of Speech who is embodied gnosis, with ‘reat speech, O embryo of the gnosis of the dharmadhite. being very pure and stainless ike the spatial field of all dharmas— ah Five verses as an epilogue 163. Then the glorious Vajradhara, joyful and glad, with his hands folded in homage, bowed to the protector. the completely awakened, the blessed one, the Tathagata, 64, And with many other kinds of Vajrapainis, all of th protectors, and kings of wrath, he loudly replied, ‘We rejoice, O protector, it is good, it is fine, it is well said, Great benefit is done for us in causing us to obtain perfect enlightenment 166, “And also for this unprotected world desiring the Fruit of iheration, this purified path to well-being is proclaimed as the practice of usion’s Net is deep, lofty. and extensive, with great meaning, performing the aims Of the world: indeed, this objcct of knowledge of the Buddhas has been taught by the perfect completely awakened” m esoteric leaders, 16s. 167. Proclaimed by the blessed one, the Tathagata Sakyamuni in the Net of ‘Samadhi chapter occurring in the mahisegatantea, the -Arvamivaiata in sixteen thousand lines, this Litany of Names of the blessed one. the gnostic entity Maijusr, possessing absolute validity is hereby complete THE LITANY OF NAMES OF SANJUSRT 45 Apprendi Maniusrimiten's Upadeéa** First thinking, “I will obtain Buddhahood for the sike of all beings", then through stying, “a @ i fu d © ai o av am ab”, rays of light, being the light ‘of one’s own mind from the proper nature of emptiness and considered as the vowels (ai) and consonants (kali), construct the basic mandala ™?, In the center (of that mandata the mantrin] visualize lion throne on a marsala ofthe sun ‘Then with the words, “sthito fra jtdnamarsi akan huddho buddinden vad ‘avartindm”. (v.26) he visualizes [on the throne] Mahivairocana *Samantamkha (ki tu Za, Visualizing in (Mahivairocana’s} heart the Adibuddha [Maajui in the heart of the Adibuddha {the mantrin} contemplates the Wheel of Insight (prajnacakra). While saying the mantras, “Om Vajrariksndva te namah. On Duhkacchediva te namah. Om Prajhajndnamiriaye te nama. On Jidinake te namah, On Vigivvardva te namah. Ont Arapacandya te nama”. (v. 27) be visualizes the six spokes on the Wheel of Insight, Above that wheel [the mantrin] contemplates the gnostic entity Gidnasartea) [as the syllable] @ on @ moon. He ‘imagines the light rays of the a entering himself fin the form of) the six gnostic (hina) mandalas'*#. He then recites the Litany of Names, beginning with the ‘mandala of Bodhicittavajra. So beginning with “And in this way the blessed one" (v.28) up to “he is highest in the practice of the Great Vehicle”, (v.41) through the recitation ofthese fourteen verses, the visual words corresponding tothe names recited (mtshan don) arise from the gnostic entity, the syllable a. These words then turn into the group of deities belonging to the mandala of the blessed Bodhicitavajea"**. Having gone forth, they work for the sake of beings: "9 sannivinimasameleupadia. TO, 2585, PTT vol. 75 p. 128.37. The text of the Peking edition is very ult. demonstrating similarities im this respect tothe text of LVM. and like VM has to he supplemented from the Derg Even then dificult remain see notes 146 and 149 saa. The visualization contsned in this Unadsa i diretly Feferred to by VW (190.43) 35 the Mdyalabhiamhodhkrama, and i strongly similar {fo Mafjusrimita’s major ritual work, the mondolavidhi Known as the Ahdtarimale (79.2843) The major drerence ae thatthe Uae deals primarily withthe context of chanting the NS, wheteas the akdiovimul utes prayers based on selected verses from the NS for the larger ritual context of the mandaavidhi and the various abliseke Within the Akaiarimata, the vsvalizaion enjoined represents an expanded and more Aetalied version of that in the Upadesa, wile varying from slightly "2"1zen got dks! Khor. The terms very loose and can refer to almost any basis used a5 a Support for the mandala, but what ix noticeable by its absence fay reference to the palace hitdgdva). Compare the Akdiavimala (PTT vol. 75 p. 119.55) Which elaborately discusses the strucueesconsructed hy the vowels (di) and Gonsonan (ai neluding the pale "45 je a horizon golden die Likewise the moon identited later isa sverswhite dis "46 According to Thar rise mbhan tin po che. the ix jtinomandalas mentioned actually fer t0 the six mantras (Om Vairariksndva ete) coming forth fom the a Each of them revolves in spiral until it enters the meni’ heat + Foran elaboration ofthe mandelar invoked in the Upadsa, vide the Akavimala (PTT vol. 78 p. 1201.5), and the mondaleidhr for each of the meals separately (To. 2845.47, ut the mandalavidis Tor Aksobhya, Amita, and Ratnasumbhava do 46 RONALD Mt DAVIDSON returning. they assemble again in the maa. [The mani visualizes them taking theie place surrounding Mahivairocana Then beginning with “Being Mahavairocana. he is Buddha”. (v. 42) up to “he is Vajraikusa with a great noose”. (v. 66) through the recitation of these twenty-five verse, less a quarter the one hundred and eighty-one syllables of the Visual words corresponding to the names recited proceed forth from the gnostic ‘entity a in the heart [of the Adibuddha}. They turn into the deities belonging to the mandata of Vairocans, and having worked for the sake of beings, they return to hecome the immediate retinue of Mahavairocans, Again, beginning with “The great terror-bearing Vajrabhairava™, (¥. 66d) up to “the best of those possessed of sound”. (v. 76) through the recitation of these fen verses. plus a quarter the syllables ofthe visual words corresponding to the ‘names recited arise from the gnostic entity a in the heart fof the Adibuddha, {They become transformed into the mandafa of the Buddha Aksobhyal"#* Proceeding forth they tame the noxious beings of the world; then [the muti visualizes them returning to occupy their position in the eastern portion of the great mandala ‘Once again, beginning with “Being suchness, “hung firetongues of gnosis and radiant light". (v. 118) through the recitation (of these forty-two verses, the two hundred thirty-five slables ofthe visual words corresponding to the names recited arise from the gnostic entity « in the heart lof the Adibudaha). [The manirn] visualizes them proceeding forth, and. tans. formed into the mandala of the Buddha Amitabha, they work for the benefit of beings, finally returning to occupy their position in the western portion of the great manata, ‘Then beginning with “As the accomplisher of the desited object. supreme’ (119) up to “he is Ratnaketu, the great gem” (v. 142) through the recitation of these twenty-four verses. the one hundred twenty-four syllables of the visual words corresponding to the names recited proceed forth from the gnostic entity a in the heart foF the Adibuddha}. (The mann] visualizes them transformed into the ‘mandala of the Buddha Ratnasambhava, and having worked for the heneht OF beings. they retutn to occupy their position in the southern portion of the great ‘marsala, Finally beginning with “To be realized by all Buddhas”, (¥. M43) up to “Maiijustt is supreme among those possessed of glory”. (v. 157) through the recitation of these fifteen verses, the ninety-nine syllables of the visual words corresponding to the names rected proceed forth Irom the gnostic entity rin the heart fof the Adibuddha} [The mancrin} visualizes them transformed into the ‘mandala of the Buddha Amoghasiddhi, and, having accomplished the thought of tual egolessness”, (v.77) up to ot seem to have been included in the Derge while they ate found PTT vol. 75 25.221F). See also Bu-son’s short but very helpful work om the voutuntra muna systems of the NS, Collected Works of Best, vol. 17 p. 296 1M "4° Considering the putllel construction of the next thiee mula. ater pros ps fon 1285.2 of the text we should apparently insert sais revan tn bik pr ded ‘hor sprul pas. which is missing from both the Peking and Derge editions. ‘This etnitely teleets the haphazard: nature of the textual transmission these om ‘mainstream works, THE LiTany OF NAMES oF MARsUSRE a beings they return to asembe and accpy the poston in the northern potion the peat mane ‘Thus sed on these Sx mua the mani eis from “And inthis way the Bese one" (28) up to"Mafj i supreme among those poets ot Bory" 157 whi thinking of rae and offing. Then dered genrly 1 the whole great muita, he pases withthe twenty pres ve T36162 Following tit pai, he pays for whatever ebet maybe deste and ther transfers this root of vir forthe supreme enightenment [o all beings] = Wah the mura "On Solin” and 30 forth he suinlestyand'pecy contemplates that all dharmas being natal pure. and without difison (niprapaa te he proper nator of Mattos ke the sy. Thscupon he nay perfor ter tual activity ra) nhs patho pectic In ths manne, hy virtue of the Tas Ue) being entered in this assembly and in ths inno Nan theta id to be two ined nd sy verses, OF them ‘one hundred an ity ong to the eton on tees anand) Thercore this isthe Litany of Names ofthe Budi intone the section on te ‘This Spec raton tae) on the Li of Names of Mau by the Aciya Manjsimias hereby commie "7 Doubiless Masjuitimitea had in mind his dGe ha’ rsa ha ho bu (TO. 2886 the very short transfer of merit that he wrote to it his system "8 These other ritual activites might include = Jomuvidhi (TB, 2569) or hulividh (To. 2851) oF rt ablations (TB. 2548) and so forth, "+The temptation io asctibe this set of umbers tothe loose textual tradition and asset tha they area corruption of the more standard description found in VW 185.26, ie that the verses account for one hundred sixty-two Hokus white the annua in totality isthe equivalent of one hundred fifty verses, Ths is certainly the figure heind the ascription of thrce hundred sfokus to the NS (i, with wna) tn the Kanha utalogue no, 438: see M. Liou. “Les Textes”. p. 329. Compare also Bu ston’s total of three hundred twenty verses and two pads in is large Cd se ap ma ag Calected Works of Barston, vol 1S p. 387-1. The whole question af numbers, however, 's confused. especially with respect tothe aman, By most accounts the wnntapnd, Aogether with the five upasmdra verses and the mutvinydaa, was considered ‘numerically rounded-ofF mass of material, constituting one hundred fifty verses That ‘his material was somehow thought to be generically diferent from the earlier verses (of the NS by the tradition stemming from the time of Madjuseimitrs Further supe fur hypothesis that it arose as unit apart Fm the calier verses 48 RONALD M. DAVIDSON The Sanskrit text of the Maiusriifinasativasta Paramartha: Namasaangit Initially my intention was to merely translate the NS. utilizing one oF the three critical editions mentioned above and giving in the notes the necessary variants from the other to to justity the reading ofthe translator. Very quickly. however, I saw that this would only be possible with Minaev’s edition as it has the ‘only complete anus. Matters were complicated by the fact that Minaev’s ext, being an Imperial Russian publication, is very searce and neither Vira nor Mukherji had access to it, Moreover, 1 wished to utilize the various Tibetan translations and commentaries for the Fesolution of dificult oF obscure pussies, Eventually 1 was forced t0 the conclusion that the most advantageous course be to provide a new edition of the NS through the collation of the three existing editions in comparison with the Tibetan versions and the commentators have no doubt thatthe text provided here ean be improved upon, particularly the anand. There ate many mss. available in Cambridge and Tokyo which could be used for an improved edition’, but the sources in India seem to have been exhausted with the two Indian editions. 1 is my intention to facilitate any Future editions of the NS by listing all the variants given by the three editors and, where necessary, including readings from the Tibetan materials. | have exploited fully the Tibetan (bLo gros brtan pa) for variants only in the ease of the sanisarsd due to the dearth of readings for that section of the NS. Elsewhere 1 hhave appealed to the Tibetan translations only where | felt that they provided the best readings. In this sense my methodology has heen that outlined by Sneligrove in his edition of the Hevujra Tanta, and despite the objections of ‘Tsuda? this stil appears to be far and away the best procedure in dealing Vajrayana materi For the general nature of the language, versification and so. forth of Gunyumantrayan text, I would reer the venir tothe previous vbservations of Snelgrove, Tsuda, and George*. Sulice to say that the NS is no exception, and at times the meter, declensions, and sardhi are very irreguar. Some oF the most bizarre occurrences appear to be connected with the various transformations of the tetm rajan (ed. cf. wv. 25, 55. 63, and 164). Most of the sand readings have been taken from Minaev since there appears to have been some effort on the part of Vira and Mukherji to regularize the text, Moreover, minor diflerences in samdhi between the three editions have not been listed in the apparatus ® See Seiten Matsunami, A Catalogue of the Sanskrit Manuscripts bv the Tokyo University Library (Tokyo: Suzuki Research Foundation, 1965). pp. 258-260 'Snellgrove, evar Tantra. vol. 2 pp vin 2 Shinichi Tsuda. The Sannundivu-Fanira: Selected Chapters (Tokyo: Hokwssido Press, 1978), pp 610, WSneligove, Hera Tanta, vol. 2 pp. xis Tsuda, SimmurodavacTanted, pp. Wo 27: Christopher 8. George, The Camlonaharasann Tanna (New Haven: American Oriental Society, 1974), pp. M17 THE LITANY OF NAMES OF MAKIUSRT 49 [Abbreviations usc the appara A= Mukher’s ms. A which is Asiatic Society of Bengal no, 57: see Hata Prasid Shistr, 4 Deseriprive Catalogue of Samer Manscrpis jn the Government Caletion (Calewta: Asiatic Society. 1917), p60 for remarks Mukheri’s ms. B whichis A.S.B. 0. 56 ibid p59, Peking gs hdedition. date uncertain, Mince ms P. Mukerii ms. X. View ims. Pe: See Vira p10) for rematks K = Ms. of VV in the possession of the St. Petersburg Imperial Library when wilized by Minaev.p. (nef Bendall Catalogu. p. 208 and JRAS ns ® (876). p28, M = Minacy ms. M. new New, Vide Minaey p. (for remiehs. Minsew = Test of the NS ss printed by Mingev. Mokherji © Text of the NS 38 printed by Mukhei Vira's Newari-Sunskvit printed edition, see Vira p. (10), Paris ms. ofthe NS used by Minsev. See Jean Fillozat. Catalog du Fon Sonerit (Paris: Adien-Maisonnedve, 1941. p. 98 tno, 159: 1) for deta Quad = Quadritingualxyographicedition of Alan Khan dated 1501 AD. Via nn see View p. (12) for remarks, ‘Test ofthe NS as printed by Vira including the readings Finally cepted by the editor and given in the Variae Lectiones pp (13}(16) Y= Minaev ms. ¥, imperial Library of St.Petersburg Univ. no. 25419, one of a bundle of works rather lke P Vira hhamo maajusrikumirabhatiya | it vajradharah Sriman durdintadamakab parah / trilokavijayt vito guhyardt kuligebvarab // (1) vibuddhapundarikaksab protphullakamalinanah / prollatayan vajravaram svakarena muhur muhuh {J (2) Dhrkutitaraigapramukhair anantair vajrapinibhi / ddurdntadamakaie virair virabibhatsardpibhih /! (3) ullglayadbhih svakaraib prasphuradvajrakolibhih / prajiopayamahakarunijagadarthakaraih paraih // (4) hstatustaSayair muditaih krodhavigrahardpibhih / buddhakrtyakarair nithaih siedham pranatavigrahaid // (5) Homage: M Om namah Seimafjunithaya, Minaes. A Om namo Madinah, WLM. A, Ne tailokyt~ ¥ vilok v2: Quad vibuddhah. Ne praphullaks-. A proltlayavajravara, Ne_polllayad Vajrovara waa saat V4 A ulllayabhi, 8 prasphla ¥- 5A tusasayi. pranant smga--damako vio, Bi (Mukerji lone reporting) vibhasat 1 Mukhert 50 RONALD M_ DAVIDSON pranamys nathan simbudéham bhagavantam tahigatam / ialiputo bhava idam ha sthito “gratab (/ (6) ‘maddhitaya mamdethaya anukampaya me vibho / Tat Bhavimy ham 7 (7) im anuttaraphali Sst japadguruh / iyibayavit para (/ (9) iyasy mahosnisasya gispatch / ich svayambhuvab (10) Sidimadhyantakalyanioy simasamgitim utara (11) yatitair bhasita buddhair bhisigyante hy andigatab / pratyutpanni m bhasante punab punab {/ (12) my casmim sampragiyate / mahivajradharair hyslair ameyair manteadhabhib // (13) sham caindm dhirayisyaimy & ddedhasayab yatha bhavaimy aham adtha sarvasambuddhaguhyadhrk °j (14) Prakasayigye savin yathisayavisesatah J aSesablesanasaya aSesajhanahinaye jj (15) Ihyesya guhyendro vajrapainis tathigatam / iputo bhutva prahvakiyasthite ‘gratah // (16) aadhyesandigithah sogasa J) atha Sakyamunir bhagavimy sambuddho dvipadottamah / hirmamayyayatam sphitm svajihvim svamukhie ehubba wan smitam samdariya lokinm apayatrayasodhanany / lrailokyabhasakaranam caturmararisasanam /f (14) ¥.6: A natha sambuddhob,tathagatah 8.7: ¥. Minaev me ‘nukampaya. Y ma vibho, M myc vibho. K, Minew he vib, Bi -sambodhir. Quid -sumbodha. Vie -simbodhien, Mukerji abhi WH: Actas 8.9: Mukhen prakisayamtu. A. bhahasamaya: (Mukerit notes that A uses bia for maha elsewhere us wel. Bi (Moker slone reporting) atv v.10: Minaey Bhagavan. Mukhert havin, All Tihotan trans. Boom Idan “das yl ye Ses shes A mart AA miyajalamahitunrai. A ammayar mane ¥. 14: Vira &irydnam. Mukhest anieyanam, Br (Minter alone reporting). Ya ity, A niryanan ca. Ne iryinam ea. A bhagavammyaham WIS: A prakasayayya.afesakeso noya, asso jan 16: Bi (Maki 2) puhondro. Vira, Mukhesit-kiyah sthit, agatha. Vrs adhyexana U3 sphita. Bi (Mukheralone reporting) svamukhm chub, VOIR: Vira, Askyabhise A kara THe LITANY OF WaMES OF MANJUSRI SI Wilokam Aparayant gia pratyabhasata puhyendram vajrapinim mahihalar {) (19) sadhu vajradharah Simm sidhe te vajrapainaye / yas vam jagaddhiviethaya mahikarunayainvitah|/ (20) mahdiethaim nmasamgitim pavitrim aghandanim j Imaijusriifanakayasya mattah Srotum samudyatab [) (21) tat sidhu desaymy esa aham te guhyakidhipah / SSqu Wwam ekgramanas tat sidhw bhagavann iti {) (22) prativacanagathah sa // atha Sikyamunir bhagayam savakalam mantrakulans mahat ‘muntravidyidharakulam vyavalokya kulatrayam (/ (23) lokalokotiarakulam lokilokakulam mahat J ‘mahamudrakulam cigryam mahosnisakulam mahat () (24) satkulavalokanagithe dve // imam sagmantearajinam samyuktam advayodayaim / anutpiidadharminim eithim bhisate sma girdm patch // (25) 4 Tu Ge ato au am ab sthito hi / {ikinamartir aham buddho buddhanim tryadhwavartinarn /) (26) om vajrattksnadubkhacchedaprajtjfiinamartaye / {fanakayavagisvaranrapacaniya te namah // (27) labhisambodhikramagithis tisrah // tadyatha bhagavam buddhah sambuddho “kirasambhavah / akirah sarvavarndgryo mahirthab paramaksarah // (28) ¥. 19: M, Ne tailokyam. A brahma madhuryim girs. Ne guhyendro, Mukherj endravajra~Ne vajeapanie. Ne, A-mahibalah 20: Vira, Ne. M. Minaev vajeadhara, View (emendation) Stiman, Note the vs ‘of the nom. fr voe. Implied and listed as ¥. I. (mtuvah), ut not stated by Edgerton, BHSD p. $0 (827-28), Mukhenijagaddhitiys v.21: Ne snainim. A. manteab (for mattah). M mata v.22; Bi (Moker alone reporting) bhagavn (deletes i). A Bhagavan v.24 Ne. A sukalamantra-. Mukherji reads maha heginning 2% instead of ending 23h. A -vidyadharam. M devaloke (or vysvalokya) v.24: Ne lokilok- A edgram, Disision tile: Bi (Mukheri alone reporting) ~kulavalok ¥. 25: Miniev -rajunasamyt. Mukherj Bi rajinab. Bi, Mukerji, Ne bhisan (our reading verified hy MM 174.55}. v.26: Minaey v.10 from which ms.) hydayarahambuddho, v.27: Bi (Mukherj alone reporting) srapacinays. A arapameanaya. Although ove ‘cading is highly irepular. the commentators ree that the Second part of the mst in 27ed is to be taken as one compound in the dative sing. jst asthe preceding pat fof the mantra, ef MM 17455, VM 219.1. and 23844, and VV [O046MT, the Tibetan tans of the mantra, Mukerji p. 18, and Mafjuirimitra’s Upadela (Append) Douhiless the form was accepted dic Io its similarity to other BIS. compeonds of he sume varity. ep. mahirddhi Division tile: A -sambodhis eakragatha, v2 A sambuddhakslasim, aka, 2 RONALD Ml. DAVIDSON mahiprino hy anuipade vigudharavaritab / irvabhilipahetvagryab sarvavaksuprabhsvarah (29) mahimahamahiedgab sarvasattaratinkarab / ‘mahimahamahidvesah sarvaklesamahripub /) (20) himohastidans sodharipur mahi idan / ath 12) no mabivapb | Wvipulamanlalah |) (33) ipradyudhadhaeo mahaklesikyso “granil mahiyaSa mahakirtie mahijyotir mahidyutih/) (34) ‘mahimahamahimoho migh mahiimshnsahakrodho rah ‘mahimahamahalobhaly sarvatobhanis rmahikiimo mahassukhyo malimodo mahi ) mahi mahakiye, mah mahanima mahodaro mal rmahamayidharo vidvin mahi mahimsiyiratirato malimayendrajlikal (35) mahidinapatih Srestho mahsiladharo “grant ( rmahiksiintidharo dhiro mahaviryaparakramah (36) siradbrk | ‘mahabalo mahopayah pranidhijianasigarah |/ (37) ‘mahamaitrimayo “meyo mahakaruniko “gradhih / Imahijprajo malsidhimen mahopaiyo mabakstih [/ (38) mahirddhibalopeto mahivego mahijava / rmaharddhiko mahesakhyo mahabwlaparakramah // (29) mahibhaviidrisambhetti mahivajeudharo phanab / rmahikriro mahiraudro mahabhayabhayarnkaral J) (40) rmahdvidyottamo nthe mahimantrottamo gurub / i mahamunib ‘mahamantranayodbhtto mahimantranaystmakah /) (42) to dasaparam suddhir daéaparami tray / yah ff (43) 29: Bi (Mukherialone reporting) svar M0: Ne ratkarab. A mahamaha (30), 31: Mukher Bi mghadhir. A -sindinab 532: Vira -nisianab, Minacy mhimoho, bot all Tibstan trans. da’ ba chen po. 38: Bi mahavasoh (33h). Bi (Mukherislone rporting) -peajaayualaro, 35: Minaey sendilikabs 36: Y vito for dhito, 36. M7: Vira pranidhi jin 38: Vira, Mukerji mahaprajto. A mahspeaja (ef. v.11), Viea ke ¥. 39: A mahirddhi- (9a). Vit, Bi matsrdhiko (39). Divison tile: Y -mandalajnanagithas. Ne -dhatumundala v.42: Vien -nayeahato (misprint ano, Mukerji Bis THE LITANY OF NAMES OF MARIUSRT 33 dasabhGmisvaro nstho dasabhimipratistitah | ddasajnanavisuddhatma dasajndnavisuddhadhrk (44) ddaSikiro dasarthartho muninéro dasabalo vibhub / asesavisvarthakaro dasikiravasi mahan (/ (45) andiie nisprapaicdtma Suddhitma tathattmakah / bhatavilyathavadi tathakari ananyavik (/ (46) advayo ‘dvayaviii ca bhitakotivyavasthitab / hairitmyasimhanienidal kutiethyany gabbikarah |/ (47) savatrago ‘moghagatis tathigatamanojavab / jino jitarirvijayi cakravarti mahabalah // (48) zanamukhyo gandcaryo ganeso ganapatir vast / mahinubhavo dhaureyo "nanyaneyo mahdnayab vigito vikpatr vig vicapatr anantagih f sltyaval ca calubsatyopadeiaka (50) ko hy angi Khas pratyckandyata / ‘undniryananityato mababhdlakakarana// 31) aitan ksnsravo bhikgur vitae jtendriya J Ksempripio“bhayaprapta sibhato hy ana (52) ‘dylearanasrpannab sugatolokait para nitro nitatankarehsutyedrayanaye sta (33) Samstraparakoisthab kaka shale tia / Katalyst peje vdaraah (54) saddharmo dharmarid bhisvim lokilokakarab parab / ‘dharmeivaro dharmaraja SreyomirgopadeSakab (55) siddhirthab siddhasamkalpsh sarvasamkalpavaritah / nirvikalpo ‘ksayo dhitur dharmadhatuh paro "vyayab () (56) punyavan punyasambharo jfnam jfdndkaram mahat / jhinavan sadasajjaani sambhiradvayasambbyiah |) (57) v.45: ¥, Mukhesji datikiro vas Quad daSSkaro vas Bi (Virw alone reporting ‘dssakiro var, Tih. mam beu dha Idan, v.46: Mukerji unidinis- Quid, 8 A tathititmakab, A anampnyavik, Bi (Mukherj lone reporting) anavyavi. $47" Minaes, K ninad, Bi (Minaev alone reporting), ¥ ninidah. Could these be risreadings by Minaev, nienida not occurring in Skt? Ne nena, vide BHSD p. 80 Mulkherj Ne kutietha 48: M gapeivara (for ganeto, 496). Bi (Mukheri alone reporting), A dhaurayo. +51: Minaev -nieyoto (S10), +32: A serve, ¥.S3: A vidyaicarana-. A, Ne -nayastitah ¥. 4: Minaev -Rotisthah. Ne sthalathitah A -nsihita. Mukherji Sasteaviaranah, $5: Mukerji. Vira bhasvaml. Bi (Mukerji alone reporting) hhasvlloks dharmaraab ¥- $6: Bi, Quad. Mukherji dharmadhatuparo. ST: K jBinottaram (57h), Ne jBinantaram, Minaev, Quad i (578) Quad mahan. Bs (Moker alone reporting) -sambytah, so. ¥ mahim s4 RONALD M, DAVIDSON saivato vivarid yoo dhya pratyltmavedyo by acalah para hyeyo dhiym pati / yas trkiiyadhrk.// (58) Paricakiydtmako buddhah pafeajnansitmako vibhub / Paricabuddhatmamakutah pacacaksur asangadhrk J) (59) Jnakah survabuddhs prajnabhavodbhavo "yonir dharmayonir bh im buddhaputrah paro varah / makrt 4) (64) hanaikasaro vajritma sadyojato jagatpatih / _zaganodbhavah svayambhiah prajdajsananalo mahan {/ (61) vairocano mahidiptir jagatpradipo janolko mahiteith prabhisvarah (62) Vidyarajo “gramantreso mantraraja maharthakrt / mahosniso “dbhutosniso visvadar’i viyatpatih /) (63) sirvabuddhatmabhivagryo jagadinandalocanah / visvartpi vidhita ca pijyo miinyo maharsih |) (64) kulatrayadharo mantel mahdsamayamantradhek ratnatrayadharab stesthas triyinottamadesakah // (65) amoghapaéo vijayi vajrapiso mahigrabah / vajeaiikugo mahapaio suvituddhadharmadhatuj nagithih pdonapaicavimsati ‘vajrabhairavabhikarah // (66) krodharit sanmukho bhimab sagnetrab sadbhujo ball / ddamstrakardlakaikilo halahalasatinanah |) (67) yamintako vighnardd vajravego bhayamkarah / Vighustavajro hrdvajro mayavajro mahodaeah // (68) kuliSeSo vajrayonir vajramando nabhopamah / acalaikajatatopo gajacarmapatardradhrk / (69) hhahakaro mahdghoro hibikiro bhayiinakah / ‘altahaso mahahaso vajrahiso maharavah {) (70) Vajrasattvo mahdsattvo vajrarajo mahasukhah vvajracando mahamodo vajrahtimkirahumketib () (71) 58: Minaey Sisvato A vitvaro. Bi (Mukher alone reporting) paramid- 59: ¥. Quad makwtah, (60: Bi buddhaputraparo, Minaev yoni. Bi (Mukheri sone reporting) bhavantakt. 61: Y sadyijato, Mukherj -odhhavasva (62: A jnanaote (for jnotko}, 63: Vira, Makherji mantrarijo. Minew mahosnisodbiate (64: A -rocanah {Tor “locanah). Ne isvarupo. 165: Bi mantramaha. Y ratnatrayadharal 66: Minaev, place 664 before the division title Division tie: Minaey. A omit pion ¥.6T: Ne hahaa, Quid hilahal ¥. 68: A. Via vighnarajo. M -narija. Quad -natut. Bi -nanarat Mukherj -n ¥. 69: Quad aealo hy ekajstatopo. 1°70: Bi, Mukherjihiikarabhayanakah, Minaeyattahiso. THE LITANY OF NAMES OF MARJUSRI 55 veko mahiivesah Satakso vajralocanah // (73) ‘vajriromakuratanur vajearomaikavigrahab / Vajrakotinakharambho vajrasieaghanacchavih |/ (74) pidonasirddhadasa / citmyam bhitakotir anaksarab / SUinyatavadivrsabho gambhirodaragarjanah |) (7) Mukheriiyam, 2 RONALD M_ DAVIDSON prathamacakrasyéyam anusamnsa upadany ekidasa j! ppunar aparam' vajrapiine vajradhara i vaditasarvajiajninakayavanmanogubyabhiti? | sarvatathagatinam buddha bodhih / sumyaksambuddhandm abhisamayab J sarvatathagatanam anuttarah? / dharmadhstugatih sarvasugatanam* / sarvamarabalaparajayo jinanaim dasa halahlita* sarvadasabalinam saevajiata sarvajnasya jamandm” 7 gamah ssuvabuddhadharmanam” / samudigamal™ sarvabuddhinsim / vimalasuparisud. dhapunyajanasambhirapariparih® sarvamahabodhisattvanam"” / prasitih str vasrdvakapratyekabuddhanam'"/ ksetram sievadevamanusyasampatteh "= | Pratisthi’ mahayanmasya / sambhavo bodhisatvacaryayah ) nistha sams Imirgasya / nikaso! vimuktinim "* / utpattir niryanamirgasya™ / tuthigatavamsasya/pravrddhir mahabodhisattwakulagotrasya'® | nigeahal Srvaparapravadinam / vidhvamsanam sarvatithikanam / pardjayas caturmira: bhalacamasendnaim'” / samgrahal sa pai vaniryanayiyinim / samadhis caturbeahmaviharaviharinam'™)”dhyanam cekigracttanam / yogah kiyavanmano’bhiyuktinam { visamnyogah sarvasamyo- janinam / prahinam sarvakleSopaklesandm / upasamab"™ sarvavarananim vimuktih strvabandhananam j moksah saevopadhinam?° | Sintihsarvacitto: aplavinim /akarah sarvasampattinam j parihinih. sarvavipat mm niimasameitih.suvituddhaparya Second cakra 'Mukher omits puns, 5 Mukbersuvisuddhi. P pari: (for -puryavadita~. Ming's upparats unclear) 2 A. Minaey anuttaradharma-.Tib, bia na med pa’. For anutara a9 8 mase, now vide BHSD p. 27 +A. Minaev omits sara. Tib. be har ges pa thams cad 5 Mukhertemends to databalabhata from the Tiksiobs bei stobs su gyur pa'o, " Minaev sirvajhininam. Ti. thams cad mkhyen pa’ ye ses enans kyt super Mukhesi's reading 1 Tib.omits-buddha chosthams cad. but VV (22975) ineldes it cig raya hy hon * Mukerji emends to simavagamah due to misunderstanding the Tid, yuh dag par kun chub pa vide BHSD py 572 * Mukhenivimulatviuddhas. A viguddha., P-sisuddhi-, Tih sin tu yon su dug pi P par "© Ti reads sarvabodhisatvamahasattvandm, bya chub sems dpa sems dpa” chen Po thans ead ky, hat VV (2222.7) verifies our reading 1° huddhasampatteh "2 Mukherii-manusyanim. Tih. reads with Minuev, tha dan’ mi thams ead ky phon sum tshogs pa in 2 Mukheri parka, Tih brtag pa, but VV (222.35) descries 4 touchstone + P omits sp omits "* Mukher! mahhodhisatvanim kulagotrasya © Minaev-senayah, hut Ti se enams ky © Minaev catarbruhmavihitinam, 8 Minaev vyupasamab Ti. fe bar 4 ba A sarvapainam. Not understanding the distorted mis. Mukheri’s conjeture was sarvivasesisim fused on the Ti 2) P omits. Mukheri pail THE LiTaNy OF NAMES OF MARIUSRE 8 pithanany*‘sarvapayadvarindm —/ satpatho vimuktipurasya?® J apravetih inacakrasya / pravartanam=* dharmacakrasya | ucchritacchatradhvjap atasdsanasya / adhisthinam sarvadharmadesandyah>” |. ksipra siddhir mantramukhacaryacirinam bodhisattvinim / bhavanddhigamah pr ;iparamitabhiyuktanam /sunyataprativedhah advayaprativedhabhivanabhiyul. nim?” / nispattib sarvaparamitasambhirasya J pariSuddhih sarvabhiimipa- ‘aumitiparipdryai™ | prativedhah samyakcaturdryasityinam / sarvadharmaiker cittaprativedhas catubsmrtyupasthanandm | ydvatparisimaptih strvat hhagunanam iyam aimasamgitib |) vitiyacakrasyéyam anusamsi tatpadini dvapanicasat /) Punaraparam vajrapine vajradhara iyam ndmasameitih sarvasatvangm aiesakiyaviimanahsamudaedrapapaprasamani’ / sarvasattvinam sarvapayanam vigodhani? j sarvadurgatinivarant / sarvakarmavaraninim samucchedani® sarvdstakyanasamutpadasydnutpadakari* / astamahabhayavyupasamanakarl sarvadubsvapnanimisani? J sarvadurnimittayyapohanakari /sarvadubsakuna vighnavyupasamanakari® / sarvamardrikarmadirikarani / sarvakusalamalapun- iyakari” /sarvayonisomanaskiiasyanetpadanakari®/ sarvamadamin. sranirghatanakari / sarvadubkhadaurmanasynutpiidanakari® | sie vatathagatanm hrdayabhata"® / sarvabodhisatvanm euhyabhata / sarvasra- ikapratyekabuddhanim rahasyabhatd / sarvamudrimantrabhati sarvadhar. ‘manabhilpyavadinam smrtisamprajanyasamjanani /anuttaraprajfimedhakat'"/ ‘Mukesh. 2 A-satyadhyevimokticmipasya, Mukher'semendation sidadhva vimuktinagarsya 2 Mulkherpravartanam 2 PA spattkabhis, Mukheri emends to siddharma- following Tib, dam pci chos. hut VV eeads chos ‘hams ead (222.58), From here to note 25 in the third eakra isa lacuna in Makhrs ns Miniev Senyatiprativedhah bhivanabhivuktinim / advayapratvedhah peatibh rnabhiyuktinam /. The second phase is missing in K Our eadhng based om aproment between Tih. and VV (2221.2) fis su med pa 80 SOF Flops pa seom pa mon pur spor Fhe rnams kyi ston paid so sor rogs pa | 2% P bhimiparisuddhye. Tib. reads as pariuddhussrva~ yois su dag pa, but VW (223.13) follows our reading taken from Minacy Third cok " Minaev akise- (misprint, Tib, ma tus pa 2 Tih, and VV read as sirvipayaviodhani, fan so thims ead enam par sbyo. P -piyaprason, Tih, and VV read as avaranasam-.tas kyl seri pa thams cad ya dae pa acod po + P anutpidanakart * P pnavighnayuasamanakar * Promits * Tih, and VV read as -punyopacayakari, de tai rts ba da fsod nas thams cade har ‘phe ar byed po. "Tih. and VV read as-manaskiranut, yi ka byed pa thams ead an skye bar byed pa * K spidakat places this phrase before srvamad, "omits 64 RONALD M. DAVIDSON rogyabalaiévaryasampatkari/ irisubhaSintikalyinapravardhanakari / yasabslo kakiristuisamprakisanakar/sarvavyadhinahibhayaprasamanakart ptatardnim J pavitratard pavitratarinam j dhanyata migalyatamd survamagalyatamanam"* / Saranam Saranirthindmm / layanam layandethinam ©) trinany Minaey -gatbhuta. Tib.rten med pa rams ky bla na med pa’ ren du gyut 10. vide Karandarsiia p. 285.1 "Ming -irghatanaya. Tb. es par ‘joms pa‘ phy an tamsate From either the dative or ablative. but the form (ana) and the context seem to fequire the dative. vide BHISG p. 120 22.7) and p. 179 (36.15), "'Minaew -vibhavanaya, Tib, roam par dbye bt phyie. vide preceding note This form recorded by Minaev is not likely to be the oblique fem. of BHSG p. 6 ay, 2 From P. but Minaey -nayanit. Tih. bsal hal phyir and ef note 15- supra gain the context indicating dative 5 From P. Minaev -paranat.Tib. yous su edzogs pi phy. ef ote 15 22 Peadarsana..Tib. ge pa 2K omits -hrmadans. P-olt: " Minaey tahiti, Tib. de hiin Bid. P -dharmatirapatidhy. Mukhesji -Sinyatasvabhavat 2 P-nirghosataya, Mukher-gahunanirakaranens, A gatigahananirksitanatayl Ti, fies par sel ba fd ky >" Mukheri-lipyabnuta. Tih brjod du med par eyur pa, VV (224.12) as svabhiva raf bain i 8'So Minaev and Muther veriied by VW (2241.2). But Tib, reads as -dhuema- taethanima--chos Rid ky! don dan min, THE LITANY OF NAMES OF MARIUSRI 65 trtiyacakrasyéyam anusamsd tatpadini dvapaacasat () punar aparam vajrapine vajeadhara yab kaicit kulaputro vi kuladubiti vi rmantramokhacaryieiri? imim bhagavato madjusrjadmasaivasya.sarvatathag tayfanakayasya®? jndnamorter advayaparamarthim nimasamgiim name ‘manim* sakalaparisamaptim anydnam akhandim ebhir eva githipadavya- janaih pratyaham akhandam? triskalam” dharayisyativicayigyati paryavipsyati™ yonisas cx manasikariyati” ( parebhyas ca vistarena yathisamayam yathiyo: to yavat'® samprakasayisyati pratyekam cinyatamanyatamanamartham'" / ‘maiijusrijanakayam alambaniktya ekagramdnaso bhivayisyati / adhimukti- {atvamanaskirabhyam' samantamukhavihiravilart sarvadharmaprativedhikt ya'* puramaya andvilaya. prajianuviddhays. Sraddhays samanvigatah sams tuyadhvinadhvasamaginab"® sarvabuddhabodhisatwih -samagamya mya sarvadharmamukhany upadarsayisyanti'” J atmabhivam cOpade Sayisyanti/ durdintadamakis ca mahaktodharijino"® mahivajradharadayo jagalparitranabhiti'® nndnirménarapakayair ojobalam tejo.“pradbyyyatinn sarvamudrimantrabhisamayamandaliny upadarsayisyanti / aSesi® ca mantra vidyirajayah sarvavighnavinayakamirarimahpratyangitdmahsparajtih2” sara Fourth cake * Mukheri omits puna 2 Alter this Mukerji ads bodhisattoainim, * Compound omitted by P. * Compound as read by Minaey verified by VV (224.16 and 2245.3) mishan gyi sug gi nor bu 1 om pithi~. Mukheyj's reading verted hy Tib, and WV (226.160. led by K. Mukheri ? So K. but Minaev. Mukerji iklam, vide BHSD p. 258, and ef. ¥, 14ta "Alter paryavapyati Mukhetiserts pravartiyiye * Minaev yonisoman-, vide BHSD p. 488 "© Minaey omits vistarena yathisamayam and ylvat. Mukerji omits A replaces yathisimayam with yath dun fi lta bar rgyas pac jt ab bi Mukhert-namarthamaajs "2 Mukherji siksit kya. A -kiyarupum alambanaktya "> Minaev -moktikatatva "+ Minaev sirvadhama- (misprint) A omits serva-, Mukherj -prtibed 4 Mukhertsantasya "A adds ater this, sarvabuddhabodhisatvinugsahanatvinugrahipyam 3/8 "After this A and ‘ib. reorder the text by inserting.» long interpolation, ca sarvakiyavaimanobhib tasya santine samyay jadharmavaissadyapratibhinam eBpasamharisyanti)[sarvarhatsra yadharmalmistsayena. This is substantially the txt of the liter section in our edition begining sarvabuddhabodhsuttvadhisthinary to ye a, which A and Tib then omit. This interpolation is doubiless the result of restructuring the text to put all the protecting deities in close proximity. VV and Mingev agree on the text as read by us A mahavajrakrodhardjamahi: Mukherijgatparipilabhats, Afier the verb upadatayisyunti atthe end of this sentence, Mukheri's ms, is missing the rest ofthe antsamss 2 Minaev -vinayakamirinam mahi- P omits sarvavighnaviniyakamiriri, Our ‘reading based on VV (2283.1) hgegs dan [log ten dan | Bld kyi dgra da / phir hayopyata yam. Ti series our reading glam ena la yuh 66 RONALD M. DAVIDSON ‘wimdivam pratiksanam sarveryapathesw raksivaranaguptiny karisyanti?! / sar. vabuddhabodhisatividhisthanam karisyanti- sarvakiyavanmanobhistasya samntane samyag adhisthisyanti/ sarvabuddhabodhisattvinugrahena cinugrahiy. anti sarvadharmavaisiradyapratibhanam 22 eSpasamharisyanti/sarvarhacch ‘vakapratyekabuddharyadharmapremiSayatayiatmabhivam eopadarsayisyantt | Ye a_brahmendropendrarudranarayanasanatkumramahesvarakarttikeyamaha kalanandikesvarayamavarunakuverahiritidasadiglokapalis ca sitatasamitam rimdivam gacchatas tisfhatah Sayanasya nisannasya®® svapato. jagratah sumahitasydsamahitasya ca ekikino bajujanamadhyagatasya ea yavad grimana earanigamajanapadaristrarajadhanimadhyagatasyéndrakilarathyapratolinagara. “dvaravithicatvarairigitakinagarintarspanapanyasalimadhyagatasya "* yavae hanyagaragirikandaranadivanagahanopagatasya*® ucchistasyanucchistasya mat lasya pramattasya sarvada sarvathi.sarvapeakiram =” ca parim raksavarana fuptim karisyanti / ratrimdivam2* param svastyayanam kirisyanti| ye cinye ddevandgayaksazandharvasuragarudakimnaramahoraga manusyamanusyaé et 3 nye grahanaksatramatrganapatayo ya ca sapta mitaro yas ea yaksiniak sasipiieyas?” tah sarvah sahitah samagrah sisainyah™ saparivirah*” sve te raksivaranaguptim kariyanti/ param ca tasya kilye ojobalam praksepsyanti Srogyabalam ayurvrddbims eBpasamharisyantij/ caturthacakrasyéyam anusamsd tatpadiny ekonavimsati/) Punar aparain vajrapaine vajradhara ya imim namasamgitim nimactisamanim Pratyaham akhandasamdinatas tribkrtva kanthagatim’ avartayisyati pusta kagatim va pathamanah pravartayisyati | bhagavato. manjusriinanasattvasya "pam dlambayann anuvicintayams tatrGpam anudhyaiyan / tam eva etpakayens cirid evi dharmavinayam upiidiya draksyati? / gaganatalagatims ca sarva buddhabodhisattvin nananirmanarapakiyaih sahagatan draksyati* | na tasye log a dai / sian yi mi thugs pa chen po thams cad... Tib. similarly but with slghlly different equivalents for the mums So Mukheri vide note 17 sapra. Minaev sirvadharmaniin vaiiradyam tasya Pratibhanam tae epasamharisyani which. fom VW (224.85) we ean sce isthe text as analyzed by Vildsavajra in his commentary. de la chos thams cad kyi mi igs pa det snobs pani hos thams ead la mi fies pt spobs pao. 2 Minaey nisanasya, 2 P igratasya 2 P omits nagadviea (? Minacv’s apparatus unclear), P -eadatoys: for -gihanopa 8 Omitted by K & Kdinam P pisiciraksasyah 2° K omits After this Minaev. P add sinucardb, notin K.Tib. or WV. ih cake "P ayakantha 2 Minaev yadraksati. K satvatayavasid raksati Tih. seems to read as vineyavatam Uupidiya draksyat,edul byt dhan fe har Brun nas mthon hat ‘ayur which we ascome isa misreading of vinaya as vineyn. So VV (224.56) dul het dhan ps pyr * So with Tb, and VV mihon har ‘gyur which aprees with the ather fore tenses, but Minaev draksat THE LITAWY OF AMES OF MANIUSRT o ‘mahasattvasya itu kadicit kathamapi durgatyapiyapatanam ca bhavisyati / Nicakulopapattir na bhavisyati/ pratyantajanapadopapattir na bhavisyat fn hinendriyo bhavisyati / na vikalendriyo bhavisyati / na mithyadrstikulopapattir bhavisyati / nabuddhesu buddhaksetresipapatsyate* J na huddhotpiidataddes- {adharmavimukhaparoksata bhavigyati/na ca drghiyuskeyu devestipapaltsyate* | nna ca durbhiksarogasastrantarakalpestpapatsyate* | na ex pancakasayskales@ Papatsyate* / na ca rajasatrucaurabhayam bhavisyali/ na c@ sarvavaikalyadart drabhayam / na_cislokibhyakhydnanindayaso’kiribhayam bhavisyati } suit. Uikulagotrasimpannas ca* bhavisyati/ samantaprasidikarGpavarnasamanvaate ‘bhavisyati/priyo manaipasukhasamvasaprivadarsanas® ea lokandm bhavisyat Subhasaubhagyddeyavakyas ca sattvandm” bhavisyat / sa yaa yateOpapatsyatet {atra tatra tau tau jtismaro bhavigyati/ mahabhogo.-mahapariviro “ksayabhogo ‘ksayapariviro bhavisyati/ agranih sarvasattvinim agrapunasaman. vagato™ bhavigyati® / prakrtya ca satpiramitigunaih simanvagato bhavisyatl | caturbrahmaviharavihari ca bhavisyati /smatisamprajanyopayabalapeanighifia- ‘ail samanvigatas ca" bhavisyati/ sarvasistravisirado vig ca hhavisyat/ spastavagajadspatumatir bhavisyati / dakso “nalasah samtusto. mahiitho vtr sts! cn bhavisyati_/ paramavigvast ex sarvasattvinam bhavisyati / aearyo- padhyiyaguriinim ca sammato'® bhavati / aérutaplrvani ca tasya Silpakal bhijnajanasastrani'* cérthato granthatas ca pratibhasam'* aigamisyati"® | suparisuddhasilaivasamudacaracari"? ca bhavisyati | supravrajtah. sapasam. ppannas"* ca bhavisyati/ apramusitasarvajfatimahabodhicittas ca bhavigysti | na jatu' Sravakiirhatpratyekabuddhaniymavakrintigatas” ca bhavigya {So K with Ti. and VV skye bar mi eyur but Minaey, P papadyate. ® Alter this Mingev, P add lokanan © K omits manaapa 2 K lokasya. Tib- as lokindm, ie ren pa rnams kyl * Tib. reads us agrapanidhitainasam-. mehog tu eyur pe’ smon lam da ye bes dan an dae pu... doubiless an interpolation Irom the simi phe la * Alter this Minaew adds from P anyais clprameyar cvamprakdrair gunagansih ‘Samanvigato bhavinyati J. Does not occur in Kr Tih. or WW ands undoubtedly wt ‘nterpoation from the beginning ofthe sith cakra *P -prakrtitanaih (? Mintevs apparatus unclear. Tib, and VV read with Mingey hich we flow So K, Minaey from P samenvagato 12 Mingev mahirthavitrsoas, but Tib. and VV (225228) don che bu da / sred pu med par ‘ayut | 1"°P sampanno, Tib. and VW (225.31) read as dedtyagurusammato bhavisyat, slob ‘dpon dan bla mar bskur har bya bar gyu #0") “Tih. omits abhi but VV retains 'S WV 25.3.2) omits pratibhisa, { Mingev Sgacehanti, bat Ti. and VV (225.32) understand -istdni in accusative "7 P to jvasamudicari ovat Ti. verifies our reading "* Minaev sarvasampannas. K siryasampannas, Tib. and VV (225.33) legs par briten par rdzogs ps. vide Maldvswpurt, 183, and BHSD p. 143, Omitted by K je Minaey -niyama-. but Tib. and VV (225.36) fies pa. vide Mohdsswipat; 6501, ‘BuSD p. 298 68 RONALD Mt DAVIDSON paicamacakrasyéyam anusamsi tatpadiny ekaparicaéat?! vam vajrapine vajradhara aprameyagunasimanviigato “sit! mantramukha- earyaciri* bhavigyati / anyais ciprameyair evamprakirair-evaniatiyair™ pu paganaih samanvagato bhavisyati / acirid eva vajrapine vajradhara para narthanimasamgitisamdharakapurusapumgavah — susambhtapunyajnnasan bharah ksiprataram buddhagundn samudliniyanutaran stunyaksambodhim® abhisambhotsyate / analpakalyanaparinievinadharmah® sarvasattvandm anutta radharmadesako “dhisthito dasadiksaddharmadunduthi dharmaraja it) sasthacakrasydnusams tatpadiny aprameyaini? // fom survadharmabhavasvabhivavisudahavajra a 3° am ah / prakrtipariuddhah survadharma: yad uta sarvatathgatajianakiyamaajusriparisuddhitam® paid yéi* a ah” sarvatathigatahrdayam” bara bara om him hrih. bhagavan® jfdnamirtivigisvara® mahavaea’” sarvadharmagaganimslasuparisuddhadhat ‘madhatuyjdanagarbha'" ab / inyisah"? tha vajradharah Srimm bystatustab krtanjalih / pranamya natham sambuddham bhagavantam tathdgatam jj (163) anyais ca bahuvidhsir nathair guhyendrair vajrapsnibhih J sa sirdham krodharajnaily proviiesccai idm vaca /] (164) 2. K (VV) omits this division tite and at the end of the sinth eakeu eters to the combined fith and sixth eakras a the fith cakes Shah cakes VP omits 2 Pand Tib. omit but reading vriid by K and WW * Minaey -paramarthinama-,Tib. don dam pa’ mtshan... Minaey -dhirakab, but P reads in samisi as does Tb. yan dg par “dzin pat skyes hu gh tg i susambes 5 Minaew sama: (i "© Minaey ivan (misprint). Vide fith eakea note 19 spr Mantravinyase: "Vira, Mukhesi vj Ti (hLo gros brtan pa) a, "Vira -dharmab / yadste. * Besarvaparamitatathigata-, Vtg manus pari 1M upidayath © Mukherji, Vira am ah. Nea 8 om. Bu 8 Tib, a ab. ¥ omits Minaey. Tid. hed "Bi, Mother Ti, bhapavin, * Vinu (eonjectral emendation)-marte. Minaev -mérte “Ti mahivica 8 Tih, sarvadharma: 8 Minaey -vinyisah, 164: Vira guhyendravajra~. Ne puhyendro, Virw -rjanyaih. M -rijinai. Minace rjanaih. ¥ -rajapra~. Minow provienuceat Vinapariuddhis tim, ib, maui THE LITANY OF NaMeS OF MARJUSRT Cy) sanumodamahe ntha Sidhu sidhu subhsitam / krto ‘smaikam mahan arthah samyaksambodhipripakah // (168) jnpatas cépy andthasya vimuktiphalakmksinah / Sreyomargo visuddho "yam mayajlanayoditah // (166) gambhirodiravaipulyo mahitho jagadarthakrt / bbuddhanam visayo hy esa samyaksambuddhadesitah (167) ‘upasamharagatha paca |! Jryamiyajalat sodasasahasrikan mahdyogatantntabpatisamadhijaapatalad ‘bhagavattathigataéakyamunibhasiti bhagavato maijusrjaanesattvasya pare ‘martha namasameitih parisamapta (/ 165: Ne subhastah 166: Mukhert Bi clsySnathasya ¥. 167. Y -vaipuiya. Mukhert-vipolo, Bi (Mukheti alone reporting) -vipulyo, B ‘aiputo, Minaey, Ne -buddhabhasitah Division tile= ¥ omits Colophon: Minaev -mayajla. B iladhipatalad, Mukherji bhagavn (for bhagavate Ne, B bhagavan (For bhagavat:). Ne -irakyamunind Dhasti, B-sisdkyamuni. advayaparamatthi. Following the colophon Minaev gives the mantras (vv. 26.27) once ‘more and then another prose section which is but an extracted summary ofthe sx eakras of the anuSamsi and is ented anusamsistutih. Ths section was apparently developed ina ms. tradition which omitted the longer discussion of benefits It is found tthe ‘end of Minaev ms. Y and Matsunam's Cotalogu. ms. no. 212 creative commons jution-NonCommercial-ShareAlike 3.0 Unported You are free: to Share — to copy, distribute and transmit the wark to Remix — to adapt the work Under the following conditions: Attribution — You must attribute the work in the manner specified by the author or licensor (but not in any way that suggests that they endorse you or your use of the work). Noncommercial — You may not use this work for commercial purposes. ‘Share Alike — If you alter, transform, or build upon this work, you may distribute the resulting work only under the same or similar license to this one. 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