文殊所說最勝名義經

_The Bodhisattva, of Body and Wondrous Wisdom

Gives birth to all Wholesome Benefits

Just as within the Great Earth

Are born all kinds of benefits

The Wisdom-Treasury of all Buddhas

Pours forth the Great Dharma Wheel (Mahā-dharma-cakra: the great wheel of the Dharma)

All Dharmas arise from the Nature

All arise from the Nature

Within a single kṣaṇa (instant)

Are born all the Meanings of the Dharma (the import of the Dharma-perfections)

Forthwith Great Wisdom is attained

Penetrating all Dharmas

Deeply entering the various Samādhis

Abiding in the principle of equality

All Dharmas are pure

Accomplishing Right and Perfect Enlightenment

All Buddhas appear before one

Joyfully the Meaning is accomplished

_The Light of the Fire of Great Wisdom

Destroys all defiling sins

Among all sentient beings

Performs the supreme benefit

The suffering and affliction caused by foes and bandits

Wisdom can prevail and conquer

_The mark of supreme effort

The Great Auspiciousness, subtle and wondrous

Arms long as a hundred cubits

Lifting the foot without trampling

One foot presses upon the Golden Wheel (Suvarṇa-cakra)

Reaching down to the lowest of all places

One foot covers over the realm of Brahmā

Only the nail of the finger is seen

Supreme, victorious, sovereign

The Meaning of the Dharma is without difference

Manifesting all kinds of forms and marks

Arising from the Wisdom of Skillful Means

Encircling all the realms of the ten directions

Benefiting without end or exhaustion

Having departed from the defilement of saṃsāra

Attaining the three kinds of Great Bliss (Mahā-sukha)

Like a pure cloud

Like the bright autumn moon

Like the sun parting from the clouds

A great and radiant light

The Great Sapphire jewel of Indra

A supreme and majestic color

And the Great Wish-Fulfilling jewel

Also subtly and wondrously adorned

The power of Spiritual Penetration is manifested

Shaking a hundred World-Systems

_Abiding in the Foundations of Mindfulness, the Right Exertions

The Bases of Spiritual Power, with the Faculties and Powers

The Seven Factors (Sapta-bodhyaṅgāni: the 7 Factors of Enlightenment), the Flower of Wondrous Mind

Fully knowing the Eightfold Noble Path

Directed toward Right and Perfect Bodhi

The Ocean of Merit of the Tathāgata

_The aggregation of the Skandhas of sentient beings

Is like that which is in empty space

The mental conduct of sentient beings

With all their various and differing marks

Fully knowing the Faculties and the Objects

The Five Skandhas are all empty (Śūnya: void)

The meaning of the Five Skandhas (Pañca-skandha) is pure

The Saṃskāras, numbering countless koṭis

Fully knowing the marks of the Saṃskāras

Abiding in the True Reality

_The Dharma of the Twelve Links of Dependent Arising

Their Essential Nature is wholly pure

The Four Immeasurables (Catvāry-Apramāṇāni: the four immeasurable States of Mind), the True Vehicle

The Eight Knowledges (the Knowledge of the Dharma of Suffering, the Subsequent Knowledge of Suffering, the Knowledge of the Dharma of Origination, the Subsequent Knowledge of Origination, the Knowledge of the Dharma of Cessation, the Subsequent Knowledge of Cessation, the Knowledge of the Dharma of the Path, the Subsequent Knowledge of the Path) arise in accord with Awakening (Bodhi)

Penetrating the inner faculties and the outer objects

The twelve true meanings

The sixteen secret divisions

The twenty kinds of the Path of Awakening

Such supremely victorious meanings

All Buddhas fully know

_The Buddha manifests countless bodies

Ever abiding within Samādhi

The mental conduct of sentient beings

In a single kṣaṇa he clearly knows

_The three gates of skillful means

The conduct of the Vehicles, pure, subtle, and wondrous

Understanding that Dharmas have no Self-Nature

Abiding in the Path of the One Vehicle (Eka-yāna-mārga)

Severing the fetters of the afflictions

Departing from the ocean of suffering and its flowing course

Leaving the dense forest of bondage

Each and every kind of suffering and affliction

With the Wisdom of skillful means and Great Compassion

He is able to benefit all completely

Embracing and sustaining all sentient beings

Causing them to realize the Forbearance of Non-Arising (Anutpattika-kṣānti)

The minds of all sentient beings

Penetrating the pure realm

The minds of all sentient beings

Are equal, without difference

The minds of all sentient beings

Joyfully give rise to delight

Causing them to depart from distraction

Accomplishing all the Merits

Penetrating thoroughly the Dharma of the three times

All the meanings of Wisdom

_The Nature of the Five Skandhas is originally empty (Śūnya: Void)

In the three times it is ever thus

In a single thought, giving rise to Faith and Understanding (Adhimukti)

One forthwith beholds the Buddha-Natures

All Dharmas arise from the Nature

The body of the Buddha is fundamentally unattached

Joyfully beholding the bodies of the Buddhas

With all kinds of adorning marks

Joyfully hearing of the Buddha's Bodhi

The true and supreme meaning

_The Great Mantra departs from letters and words

The Great Mantra, the three kinds of Nature

The Mātṛkā departs from letters and words

Giving birth to all Mantras

The Mātṛkā, the gate of a hundred syllables

The gate of five syllables, the Great Emptiness

The sixteen kinds of secrets

Are born from within the Mātṛkā

Kara and Akara

In the past there were four kinds

The meaning of Dhyāna gives birth to koṭi numbers

In all that is done and not done

Penetrating thoroughly all Dhyāna

Fully knowing the fundamental Concentration

The supreme body of Samādhi

The Reward-body and Transformation-body are likewise

Pervading all the realms of the ten directions

Transforming and liberating all sentient beings

_The Final God among Gods

The Auspicious and Most Victorious One

He is the Teacher of gods and humans

Subduing all the hosts of Māra (Mārā)

Like Indra, King of the Heaven of the Thirty-Three

He is able to perform great Giving

Liberating all sentient beings

Departing from the dense forest of the afflictions

In the ten directions all praise him

Solely one, without a second

Using the Dharma of Great Loving-Kindness and Compassion

As armor and helmet of effort

Wisdom as bow and sword

Destroying the bandits of the afflictions

The power of his Majestic Spirit is most victorious

The hosts of Māra are all terrified

Having subdued the Māras and foes

He raises up vast and great offerings

Bowing in reverence to the supreme Master

The Buddhas, the World-Protectors (Lokapāla)

Having paid homage, he then offers praise

Drawing near and attending in service

Throughout the realms of empty space in the ten directions

His offerings are likewise made

_Mañjuśrī, the Greatly Auspicious

Bodhisattva Mahāsattva

Possessing the six Penetrations (Ṣaḍ-abhijñāḥ) and three Clarities (Tri-vidya)

The six Recollections (Ṣaḍ-anusmṛtayaḥ) all complete

Manifesting the power of great Spiritual Penetration

Wisdom reaching the other shore

Far departing from the realm of saṃsāra

Attaining Non-Retrogression (Avaivartika)

Valiant and greatly diligent

Fully knowing all Dharmas

The Great Pudgala (Mahā-pudgala)

Surpassing and rising to the Supreme Ground

Using the rain of the Dharma of Wisdom

Moistening all sentient beings everywhere

Proclaiming the four Dharma-Seals (the Seal that All Formations are Impermanent, the Seal that All Formations are Suffering, the Seal that All Formations are Without Self, the Seal that Nirvāṇa is Quiescent Cessation)

Guiding along the way of the three Vehicles

The supreme and pure meaning

He is able to be the Great Auspiciousness

Among the Bodhisattvas he is praised

Accomplishing the Vajra-Honored One (Vajra-nātha)

Sentient beings, countless koṭis,

Gazing in reverence, take refuge and pay homage

_Taking refuge in the Great Space-Treasury

Praising the Great Space-Treasury

Taking refuge in the Buddha's Path of Awakening (the path of enlightenment of all Buddhas)

Praising the Buddha's Path of Awakening

Taking refuge in the Body of all Buddhas (the Body of all Buddhas)

Praising the Body of all Buddhas

Taking refuge in the Buddha's Delight (the place where the Buddhas rejoice)

Praising the Buddha's Delight

Taking refuge in the Buddha's Merit (the Merit of all Buddhas)

Praising the Buddha's Merit

Taking refuge in the Recollection of all Buddhas (that which all Buddhas hold in mind)

Praising the Recollection of all Buddhas

Taking refuge in the Buddha's Joyful Smile (where the Buddhas smile with joy)

Praising the Buddha's Joyful Smile

Taking refuge in the Speech of all Buddhas (the words of all Buddhas)

Praising the Speech of all Buddhas

Taking refuge in that which the Buddha Cherishes (what the Buddhas love)

Praising that which the Buddha Cherishes

Taking refuge in the Birth of all Buddhas (that which gives birth to all Buddhas)

Praising the Birth of all Buddhas

Taking refuge in the Birth of the Buddha's Wisdom (that which gives birth to the Buddha's Wisdom)

Praising the Birth of the Buddha's Wisdom

Taking refuge in the Buddha's Playful Dance (the sporting dance of all Buddhas)

Praising the Buddha's Playful Dance

Emptiness (Śūnyatā) together with the net of illusion

The taking of refuge and the praising are likewise so

At that time the Bodhisattva Mahāsattva Vajra-palm and the Bodhisattva Mahāsattva Vajrapāṇi addressed the Buddha, saying: "World-Honored One! The Wisdom-Contemplation of the Tathāgata, the Body of All-Knowledge (Sarva-jña-kāya), is subtle, wondrous, profound, and deep. The Bodhisattva Mahāsattva Mañjuśrī, wishing to benefit all sentient beings, has spoken this supremely victorious, pure Name and Meaning.

If sentient beings, in order to purify the three Karmas, are caused, within the Treasury of Merit and Wisdom (Puṇya-jñāna-garbha) of the Gate of the Pāramitā of the Buddha-Ground (Buddha-bhūmi-pāramita-mukha), to embrace and sustain the three karmas with perfect purity. Those who have not yet penetrated the supreme meaning are caused to penetrate it; even to all the Dharma-Treasuries (Dharma-garbha) of the Buddhas being opened forth for them so that they may come to understand, giving birth to all wholesome goodness as a Gate of Merit (Guṇa-mukha)."

_Furthermore, the Bodhisattva Mahāsattva Vajra-palm and the Bodhisattva Mahāsattva Vajrapāṇi said: "This supremely victorious Name and Meaning gives birth to all the Dharmas of the Pāramitā of the Pure Ground (Śuddha-bhūmi-pāramita), the secret Divine Mantras, perfectly accomplishing: the Knowledge of All-Knowledge, the oceans of Merit, the three secret Gates of pure body, speech, and mind. Contemplating the Buddhas of Right and Perfect Enlightenment, accomplishing the Great Samādhi of Buddha-Wisdom, the pure Dharma-Realm of all Tathāgatas, the ten supremely victorious powers that destroy the Māras and foes, fully possessing the Knowledge of All-Knowledge and the Knowledge of All Modes, the fundamental skillful means that benefit sentient beings,

purely and perfectly the Treasury of Merit and Wisdom (Guṇa-jñāna-garbha).

Giving birth to Bodhisattvas, Śrāvakas, Pratyekabuddhas, the holy seeds of the Two Vehicles, all gods and humans, abiding in the Bodhisattva-conduct (Bodhisatva-caryā) of the Great Vehicle (Mahā-yāna), entering the Right and Holy Path, all attaining liberation.

It can further increase the wholesome roots of the Bodhisattva, embracing all the divergent doctrines of the non-Buddhist paths, with majestic virtue subduing the four kinds of Māras and foes, causing all sentient beings to return together to the Holy Path, liberated from bondage, departing from all distractions, fully possessing all wholesome undertakings, severing saṃsāra, attaining the True and Holy Path. Using wondrous incense and flowers, banners, pennants, and jeweled canopies to make offerings to all the Tathāgatas;

swiftly accomplishing the Gates of the Mantra-Sections, giving rise to thoughts of delight toward the Bodhisattvas, corresponding to the Prajñā-pāramitā, penetrating the non-dual Conduct of Emptiness (Śūnya-caryā) of the Bodhisattva, fully possessing all the Treasuries of the Pāramitās, perfecting all the pure Buddha-Grounds, attaining the manifest presence of the Holy Wisdom of the Four Noble Truths, single-mindedly abiding in the Four Foundations of Right Mindfulness, even to fully possessing the Merit of all Buddhas."

_Furthermore, the Bodhisattva Mahāsattva Vajra-palm and the Bodhisattva Mahāsattva Vajrapāṇi said: "This Sūtra of the Most Victorious Name and Meaning is able to remove the unwholesome defiling sins belonging to the karma of body, speech, and mind of all sentient beings, causing them to depart far from all evil destinies and to sever all karmic hindrances; the eight fearful calamities are all dispelled; departing from evil dreams and nightmares, attaining great auspiciousness, and departing from all the fetters of the Māras and foes; cultivating the wholesome roots, with Merit and benefit; severing all Surpassing Self-Conceit, forever departing from all the suffering and affliction of the cyclic course.

Penetrating, as it truly is, the Mind of all Buddhas; penetrating, as it truly is, the Secret Conduct of the Bodhisattvas; penetrating, as it truly is, the Holy Wisdom of the three Vehicles; penetrating, as it truly is, all the Seal-Mantras, the supreme Meaning of the Dharma giving birth to Great Wisdom, abiding in the Conduct of peace and joy, with beauty, color, and strength sovereign, attaining the matter of great auspiciousness and purity, with exuberant joy using wondrous verse-stanzas to extol and praise this Sūtra of the Name and Meaning, and also able to dispel all illnesses and that which is truly fearful.

If within the Minds of sentient beings there is something they desire, with utmost Mind reciting and upholding the Most Victorious Name and Meaning, all is attained as wished. Wishing to attain purity, one forthwith attains purity. Wishing to attain rescue, one forthwith attains rescue.

Wishing to attain wealth, one forthwith attains wealth—like a person who is swept away and drowning being rescued and carried across; one who has not yet attained the Path is caused to attain the Fruit of the Path, relying upon the boat of Prajñā to reach the shore of Bodhi. Like a Great King of Physicians able to remove every illness, using the Wisdom of skillful means to rescue sentient beings, all caused to depart forever from delusion's dark dimness, just like the Wish-Fulfilling jewel that accords with whatever is desired, benefiting all and causing all to be perfectly fulfilled.

The Bodhisattva Mahāsattva Mañjuśrī, penetrating as it truly is the Knowledge of All-Knowledge, fully possessing the five kinds of eyes, the six Pāramitās, attaining the four Fearlessnesses, abiding in the ten Grounds… all attaining the perfection of the Gate of the Samādhi of the Great Treasury of Merit and Wisdom. Penetrating clearly, as it truly is, the non-dual Dharma-Nature; knowing thoroughly, as it truly is, the difference of forms and marks; knowing thoroughly, as it truly is, all the koṭi numbers of pure forms and marks; the Self-Nature of the Tathāgata being entirely empty (Śūnya: void).

The non-dual Meaning of the Dharma of this Sūtra of Name and Meaning—if there be those who uphold, open forth, and reveal it, then they are able to benefit all sentient beings, causing them to depart from the dense forest of the afflictions of wrong views."

Furthermore, the Bodhisattva Mahāsattva Vajra-palm and the Bodhisattva Mahāsattva Vajrapāṇi addressed the Buddha, saying: "World-Honored One! The Bodhisattva Mahāsattva Mañjuśrī is non-dual with the Wisdom-Contemplation of All Tathāgatas. This Sūtra of Name and Meaning is supremely victorious and venerable, like the Great Maṇi jewel atop the crown of the Buddha's head.

If a good son or virtuous woman, in accord with the meaning and the verse-lines of this Gate of the Most Victorious Secret Mantra… reads and recites it three times each day, expounds it, and writes it out… benefiting sentient beings, revealing the three Vehicles so that all may enter and realize. At that time the Bodhisattva Mahāsattva Mañjuśrī spoke this Most Victorious Name and Meaning, wishing to cause sentient beings to single-mindedly believe and accept it, to attain the Mind of Superior Understanding, to penetrate thoroughly all the supreme Dharma-Gates, to cultivate the Conduct of non-abiding, to fully possess Wisdom, to purify the three karmas, and to give rise to the Mind of Bodhi.

All the Buddhas and the Great Bodhisattvas all reveal everywhere the Dharma-Gate of equality, causing all sentient beings all to enter and realize.

The Great Bodhisattva Vajra-palm manifests a wrathful form, using great Majestic Power to subdue the Māras and foes, all benefiting universally all sentient beings, causing them to attain peace and joy; revealing the secret Samādhi, the Place of Awakening, and all the Seal-Mantras, guiding sentient beings to enter into the assembly of Right Concentration, perfectly and without remainder.

The Great Bright Mantra-King removes all hindrances and calamities, dispelling and subduing the Māras and foes, fully possessing great majestic virtue, throughout day and night ever protecting and supporting.

The Youthful Bodhisattva (Kumāra-bhūta-bodhisatva), Brahmā King (Brahma), Indra (Indra), the God Rudra (Rudra), Nārāyaṇa Deva (Nārāyaṇa), Maheśvara Deva (Maheśvara) together with his son Kārttikeya (Kārttike), the Great Black Deity (Mahā-kāla), the Great God Nandikeśvara (Nandikeśvara), Yama, King of the Heavens (Yama), the Great God of the Water-Realm (Varuṇa-dhātu), Vaiśravaṇa, King of the Heavens (Vaiśravaṇa), and the Mother Hārītī (Hārīti-mātṛ), throughout day and night ever protecting and supporting.

Whether walking, standing, sitting, or lying down, at all Times one is blessed by the Buddhas and Bodhisattvas with their Majestic Spirit. All the Buddhas and Bodhisattvas, benefiting and embracing those sentient beings, cause the karma of body, speech, and mind all to attain purity. All the Arhats (Arhat), Śrāvakas (Śrāvaka), and Pratyekabuddhas (Pratyeka-buddha), holding in mind and embracing those sentient beings, with regard to all Dharmas attain the state of being without any fear.

The Holy Dharma of such a Most Victorious Name and Meaning is, among all the Sūtras, the most subtle and supreme leader. If one is able, with regard to this Sūtra, to believe, understand, uphold, and sustain it, then that person forthwith attains the Path of Bodhi (Bodhi-mārga). Whether in Meditative Concentration or in places of clamor… or entering a royal city, a hamlet, an irrigation canal, a great river, a garden, or a forest—all dwelling places… throughout day and night one is ever protected and supported, caused to be without fear.

The Eightfold Hosts—the Devas (Deva), the Nāgas (Nāga), Humans (Manuṣa), and Non-Humans (Amanuṣa), even to the Piśācī women (Piśācī) together with their retinues—will ever protect and support those sentient beings, causing them to depart from all vexations and to attain great peace and security."

_Furthermore, the Bodhisattva Vajra-palm and the Bodhisattva Vajrapāṇi said: "This Sūtra of the Most Victorious Name and Meaning is like the jewel atop the crown of the Buddha's head, supremely subtle and wondrous, its Merit supremely victorious and inconceivable. Upholding, reading, and reciting it three times each day, with right mindfulness, contemplation, and diligence without indolence, then one swiftly attains entry into the Bodhi of the Buddha."

He further addressed the Buddha, saying: "World-Honored One! The Bodhisattva Mañjuśrī, possessing fully the forms and marks, contemplating and reflecting, uses the power of the Great Vow to liberate sentient beings. Whether amid empty space he manifests all Buddhas, all Bodhisattvas, and all kinds of Transformation-Bodies (Nirmāṇa-kāya), in accord with what sentient beings delight in, revealing them and expounding the meaning of the profound, subtle, and wondrous phrases, guiding sentient beings to depart far from the evil destinies—not to be born in lowly and despised stations, not to fall into border regions, born without ugliness, not falling into wrong views, ever born in the lands of the Buddhas, attentively hearing the True Dharma,

departing from the place without thought (the realm of no-perception).

Not born in kalpas of famine and warfare. Not born in places of the five turbidities or the calamity of bandits and robbers. Not born into Non-Dharma (Adharma), falsely speaking verse-lines to seek fame and renown.

Born into a family of worthy, virtuous, and honored people, with perfect form and mark, fully upright and dignified, such that of those who behold them there are none who do not delight in them. Attaining the Penetration of Recollecting Former Abodes, the mark of Great Venerability, fully possessing great majestic virtue. Fully and perfectly possessing Giving, Upholding Precepts, Forbearance, Effort, Meditative Concentration, Wisdom, Skillful Means, Vow, Power, the four immeasurable Minds of Loving-Kindness, Compassion, Joy, and Equanimity, together with all crafts, arts, skills, hymns of praise, and outer texts—all penetrated thoroughly.

Going forth from home in pursuit of the Path without losing the Mind of All-Knowledge, penetrating thoroughly all the Dharma-Meanings and Benefits of the three Vehicles.

The Merit of this Sūtra gives birth to immeasurable Wisdom and immeasurable wholesome Dharmas. If a good son or virtuous woman upholds it, reads and recites it, explains its meaning, and for others expounds it, then it should be known that this person, within the Tathāgata-Treasury (Tathāgata-garbha), attains the merit of the Buddha, and before long will realize supreme Bodhi, fully possessing the Knowledge of All-Knowledge and the Knowledge of All Modes. Abiding in the World, beating the Great Dharma-drum, raising the Great Dharma-banner, becoming the Great Dharma-King, expounding the Great Dharma-Mantra."

Then he spoke the Mantra:

"Án, tát lý-phộc đạt lý-ma, a bà phộc, sa-phộc bà phộc, vĩ thuật đà, phộc nhạ-la, át a ám ác"

OṂ SARVA-DHARMA ABHĀVA SVABHĀVA VIŚUDDHA-VAJRA A Ā AṂ AḤ

_The pure Self-Nature of all the Marks of the Dharma is the Wisdom-Body (Jñāna-kāya) of all Tathāgatas, born from the purity of Mañjuśrī.

The Mantra is:

"Ác, tát lý-phộc đát đà nga đa, hột-lý nại dã, hát la hát la, Án, hồng, hột-lý"

AḤ SARVA-TATHĀGATA-HṚDAYA HARA HARA OṂ HŪṂ HRĪḤ

_Mañjuśrī, the Sovereign King of Speech, vastly and greatly proclaims that the Nature of all Dharmas, like empty space, is perfectly and purely complete.

The Mantra of the Wisdom-Treasury of the Dharma-Realm is: "A" [A]

_At that time the Bodhisattva Mahāsattva Vajra-palm and the Bodhisattva Mahāsattva Vajrapāṇi, joyful and exuberant, reverently joined their palms and gazed upon the Tathāgata. The Buddhas, the Holy Assembly, and the Great Secret King, in sympathetic joy, praised the vast and great Place of Awakening.

At that time the Buddha Śākyamuni (Śakya-muṇi-buddha) praised the Bodhisattva Vajra-palm and the Bodhisattva Vajrapāṇi, saying: "Excellent! Excellent! You are able to reveal the supremely victorious secret Name and Meaning of the Buddhas that Mañjuśrī has spoken, benefiting and bringing peace and joy to all sentient beings. You, before long, will attain Anuttarā-samyaksaṃbodhi (Anuttarā-samyaksaṃbuddhi: Unsurpassed, Right, and Perfect Enlightenment), attaining great liberation, and within the net of illusion becoming Great Guiding Teachers. Using the wondrous, profound, deep, and pure meaning to open forth and guide, causing all sentient beings to enter the realm of the Buddha. Now I bear witness to the supremely victorious Name and Meaning that you have spoken.

This Sūtra, within the sixteen thousand Treasuries of the Wisdom of the Great Secret Teaching, in due sequence pours forth as a Wheel of Samādhi (Samādhi-cakra), subduing the Māras and foes, dispelling the afflictions, liberating all sentient beings, departing far from saṃsāra, and reaching the shore of Bodhi."

THE SŪTRA OF THE MOST VICTORIOUS NAME AND MEANING SPOKEN BY MAÑJUŚRĪ _LOWER SCROLL (End)