Toh 639Một Trăm Lẻ Tám Danh Hiệu Của Mañjuśrī Đồng Tử Cùng Với Đà-La-Ni-Chú (Toh 639)

Summary

One Hundred and Eight Names of Youthful Mañjuśrī Accompanied by His Dhāraṇī-Mantra
is a text notably combining two genres of Buddhist literature: the dhāraṇī and the stotra or praise text. As a praise text, it may
be further categorized within the subgenre of praises of one hundred and eight names. The text opens with homage and praise to the
buddhas of the ten directions and two brief praises to Mañjuśrī. Then Mañjuśrī himself articulates a Sanskrit dhāraṇī, which
precipitates miracles and prompts the assembled gods to praise him by way of reciting a litany of his hundred and eight names.
Upon its conclusion, Mañjuśrī expresses his pleasure, whereupon the Tathāgata expounds the dhāraṇī’s benefits, blesses the gods
who spoke the hundred and eight names in praise, and lastly explains in considerable detail the practice of the praise’s
recitation and the benefits thereof.

Acknowledgements

This text was translated and introduced by David Mellins and Kaia Fischer under the auspices of the Tibetan Classics
Translators Guild of New York. The translators would like to extend their special gratitude to Lama Lozang Jamspal of Ladakh,
without whose instruction and guidance this translation would not have been possible.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. Nathaniel
Rich edited the translation and introduction, and Laura Goetz copyedited the text. Martina Cotter was in charge of the digital
publication process.

Introduction

One Hundred and Eight Names of Youthful Mañjuśrī Accompanied by His
Dhāraṇī-Mantra is a text that combines two genres of Buddhist literature: dhāraṇī and praise. As a praise it further belongs to a subgenre of praises in the Kangyur that list one hundred and eight names, or
epithets, belonging to specific deities.

The text opens with homage and praise to the buddhas of the ten directions, followed by two brief praises to
Mañjuśrī—one to Youthful Mañjuśrī and one to Mañjughoṣa. Then Mañjuśrī himself articulates a Sanskrit dhāraṇī, attributed to
Mañjughoṣa. In awe of the miracles that occur in the wake of the dhāraṇī’s enunciation, an assembly of gods recites one
hundred and eight unique names in praise of Mañjuśrī that had been revealed to them by “the highest of the gods.” Upon its
conclusion, Mañjuśrī expresses his pleasure, blesses the gods who spoke the praises, and provides assurance that in their
devotion they need not fear him.

The text then introduces the figure of the Tathāgata, who is depicted as laughing. He turns his face to the east and
proceeds to speak the remainder of the text, first explaining the benefits of reciting, contemplating, or simply hearing the
dhāraṇī. These benefits range from the dispelling of suffering, the success of all one’s endeavors, and the purification of
all one’s sins to the attainment of the various bodhisattva grounds and eventually buddhahood. He then proceeds to explain the
benefits of reciting the one hundred and eight names: they invoke the masters of vidyāmantra, who offer their protection, as
do the lords of the gods, the yakṣas and rākṣasas, and, most significantly, the buddhas, bodhisattvas, and “bearers of vajra
weapons.” He furthermore states that persons of exceptional wisdom can attain buddhahood through daily recitation of the
names, and finally, in a short benedictory passage, the Tathāgata praises the dhāraṇī itself.

The Tibetan translation lacks a colophon and hence offers no information regarding the transmission or translation of
the text into Tibetan. However, Tibetan versions of the text were found at Dunhuang, indicating that the text had been translated and was in circulation by the late
eighth or early ninth century.

While no Sanskrit manuscript appears to be extant, a Sanskrit text can be partially reconstructed from Chinese
transliterations of the dhāraṇī and the praise portions of the text as preserved in the Chinese canon. Two separate
texts—Taishō 1177A and Taishō 1186—contain Chinese transliterations of the Sanskrit dhāraṇī of the present text. Taishō 1177A also preserves Sanskrit
transliterations of the introductory and concluding material and appends an additional nine-section dhāraṇī and three
mantras. It also includes a detailed
preface stating that it was translated into Chinese by Vajrabodhi (671–741 ce) in 740. Vajrabodhi’s Korean disciple Hyecho is
credited with assisting in this earlier Chinese translation. Taishō 1186 was translated in 996 ce
and presents only the dhāraṇī portion of One Hundred and Eight Names of Youthful Mañjuśrī
Accompanied by His Dhāraṇī-Mantra, with minor variations from the version preserved in Taishō 1177A. In addition
to these two texts, Taishō 1177B preserves the litany of names of the Sanskrit text in Chinese transliteration. The Tibetan versions, however, transliterate only the dhāraṇīs.

This English translation is based on Toh 639 in the Degé Kangyur, in consultation with the variant readings recorded
in the Comparative Edition (Tib. dpe bsdur ma) and the Phukdrak (phug brag) Kangyur recension. In several instances our translation was clarified through
consultation with Rolf Giebel’s (2011) Sanskrit reconstructions of the transliterations found in the three Taishō texts
referred to above. In addition, we have compared Toh 639 to its reiteration within the Dhāraṇī section of the Degé Kangyur
(Toh 873). All major divergences have been recorded in the notes.

In the body of the translation, the dhāraṇī is rendered in Sanskrit diacritics based on the Tibetan transliteration
found in Toh 639. In the provisional translation of the dhāraṇī, however, we have at times assumed emended readings derived
from our consultations with the Comparative Edition and Phukdrak version, as well as with Giebel’s Sanskrit reconstructions.

The Translation

The Noble

One Hundred and Eight Names of Youthful Mañjuśrī Accompanied by His Dhāraṇī-Mantra

Homage to the perfectly and completely awakened
buddhas of the ten directions, whose minds, utterly wondrous and pure, pervade the entire domain of knowable things.

Youthful Mañjuśrī, your heart is free of any stain or flaw, your body ornamented by an effulgent constellation of
untainted virtues. Gods, humans, asuras, nāgas, and vidyādharas touch their topknots and the tips of their crowns to the lotus
beneath your feet. Homage to you!

Mañjughoṣa, great bodhisattva who vanquishes the various states of misery, we pay homage to you.

tadyathā | oṃ bho mahā maṇirucirakalāpa vicitramuktadāma-alaṃkṛtaśarīra paramasatvamocaka tathāgatamahā dharma koṣadhara pravaradharma labdha vijayasurata
sambhogaupadeśaka kleśagara praśamaka śūnyatā svabhāva-anusvari mahābodhisatvavara varata varaṇadada

cchinda cchinda bhinda bhinda viraja viraja karma-apagamaka
kuru kuru dhuru dhuru suru suru muru muru dha dha dha dha dhu dhu dhu dhu mahā mahā mahā mahā mohaya mohaya bho bho bhīma bhīma nāda
nāda sara sara mahābodhisatva mocaya

upadruhā nāṃ svara-upa dravapra śamaka avivikatānāṃ kuśala sambhara paripūrayitā
kusidhānām mahāviryadhatā māraṇa dharmiṇa mama tipadādātā mama vibhagavān nātho bhava śaraṇam parāyaṇaṃ tratā

sarvaduḥkhāni me praśamaya sarvakleśarajīṃsi mi avanaya
sarvasaṃsāraupadravaduḥkhāni me nāśaya sarva kuśaladharmaparipūram me kuru
sarvakarma-āvaraṇakleśa paravata me vikira
mahābodhi satvasibidhi vīryapāramitāyogam me sanniyojaya

a raṇadharma virāgaviraja sañjaha prajaha dhariṇi sama khasama
jalanidhisama merusama mahābodhisatva parada svāhā

No sooner did Mañjughoṣa speak

This vidyāmantra, which accomplishes all aims,

Than the birth and aging of sentient beings

Were extinguished.

All states of misery were pacified,

And Māra’s armies shuddered.

All the gods were delighted,

And the vināyakas were terrified.

The very instant this dhāraṇī,

Which pacifies sins, was spoken,

Countless hundreds of millions of beings

Were freed from the prison of saṃsāra.

When Youthful Mañjuśrī,

Praising Mañjughoṣa,

Spoke the vidyāmantra,

It shook the ground,

And what moves and does not move upon it,

Together with crag, forest, and grove,

As the radiance of the buddhas’ light rays

Covered the face of the earth.

All the vighnas and vināyakas,

And the rākṣasas, frightful in form,

Cried out in harmony:

“We bow to the one who possesses the ten strengths!”

The gods who bear a peaceful demeanor,

All their minds delighted,

Came before the bearer

Of the great vajra sword and said,

“Homage to the granter of the highest, highest vajra,

To Mañjughoṣa the mighty,

The victorious one endowed with the thousand strengths,

Destroyer of the dominion of the vighnas,

“Mantra wielder who wields the great mantra,

Polyform lord of humankind,

Fearsome, beautiful form of power,

Annihilator, fiercer than fierce.

“Glory more radiant than radiant,

Exemplar of unequaled glory,

Vajra holder purifying hearts,

He who removes the cataracts of ignorance,

“He of the finest, charming appearance,

Overjoyed charmer, lord of all beings,

Long-armed powerful bowman,

Dispeller of the enemy afflictions,

“Wearing the manifold garments of beauty,

Wreathed in many-colored flowers,

Lovely eyed with an elegant head,

Joy cloaked in elegance,

“Gentle voice (mañjughoṣa) full of laughter,

With eyes whose color is distinct,

Voice resounding ha ha,

Delighted to teach the abstruse,

“Resplendent gold complexion,

He whose domain is the oceanic essence,

Terrifying in his knowledge of conduct and his discipline,

Terrifier of those who are hostile to the core,

“Blue-clad protector of the realm,

Lord of gods, bringer of joy,

God of desire who demonstrates dispelling desire,

King
and sustainer of worlds,

“Famed as steady among the steady,

Blossoming in all directions because of his good qualities,

Venerated with reverence,

Always worshiped and honored,

“Great in power, great in strength,

Long-armed commander of tremendous armies,

Mesmerizing holy vajra,

Protective compunction wise in restraint,

“Supreme essence of the great maṇḍala,

Teacher of the great maṇḍala,

Renowned in the great maṇḍala,

Acting within the great maṇḍala,

“Moon-like master of the maṇḍala,

With a retinue at his feet showing honor,

Great lord of ha ha and svāhā,

Receiving offerings equal to the earth,

“Terrifier who terrifies with hūṃ,

Who illuminates with terrifying light,

The one revered by the gods and asuras,

Who worship and pay homage to him,

“He whose servants bellow with laughter,

Dispeller of both fierce winds and inertia,

Gloriously famed throughout the triple world,

Attended to by yakṣas and rākṣasas,

“Fierce and brilliant source of bliss,

Sovereign possessing the crown jewel,

The one revealing a charming smile,

With conduct steady as the earth,

“Splendid jewel maṇḍala,

Brilliantly shining sun,

He who is like the light of the sun and a curved rainbow,

Dwelling in pure water, his smile broad,

“Whose sight brings repeated joy,

Bestower of wealth, bestower of mantra,

Bestower of lordship, bestower of sovereignty,

Bestower of beauty, bestower of power,

“Glorious creator of fortune, vighna-crushing mountain,

Dispeller of delusion,

The one who takes his seat in the assembly,

The one at whose feet a hoard of offerings accrues,

“Bearer of armlets, earrings, and bracelets,

Adorned with jewel ornaments,

A lamp for beings moving and still,

Dispeller of the cataracts of ignorance,

“Teacher, revealer, protector,

Lord, sovereign, greatest of warriors,

Dispeller of fears,

Bestower of the fearless state,

“White, blue, and luminous,

Blue-throated teacher,

Disciplining with suitable discipline,

Demonstrating the appropriate guise,

“Striking with the sword of wisdom,

Firmly upholding the truth of emptiness,

Supreme love and consummate knowledge,

Definite fame and renown,

“Praised by wielders of vidyāmantra,

Powerful wielder of vidyāmantra,

Triumphant cakravartin,

Fearlessly intelligent and wise,

“Tathāgata, upholder of the Dharma,

Melodious, peaceful tamer,

Revealer of the way to peace,

Esteemed by the gods and asuras,

“Bestowing fearlessness on all sentient beings,

Teacher of all sentient beings,

Steadfast one, highest of all sentient beings,

Master of the minds of sentient beings,

“Nārāyaṇa, fierce in strength,

Like firelight,

He whose youthful body is supreme, bestower of the supreme,

Displaying sport and dance,

“Performer of mudrā and mantra,

Not grasping at ‘mine,’ dispassionate, steady,

Orator incomparable like the sky,

Eviscerator of Māra’s armies,

“The greatest of persons, boundless in exertion

Thus indomitable and victorious,

Steadfast one, buddha, tathāgata,

Free of sorrow and without abode,

“Unvanquishable, eloquent, and finely styled,

Foe-destroying hero,

Yogi who overcomes those of great physical prowess,

All-pervasive suppressor of desire,

“Lord, foremost of the Victor’s heirs,

Subduer of the Lord of Death, protector of beings,

Incinerator of karma and afflictive emotions,

Teacher dispelling the afflictive emotions—

“Excellent one,

Your hundred and eight supreme names,

Illuminating and conducive to faith,

Were revealed by the highest of the gods.

“And have now been praised

By the wild and fierce great vighnas, vināyakas,

Yakṣas, asuras, rākṣasas,

And ojohāras.”

Mañjuśrī, with a gesture of his sublime vajra,

Looked about and was pleased,

And holding all those beings in his regard,

He spoke thus:

“May you all be free of obstacles forever,

And may you attain the highest welfare and liberation.

May you find no danger, but goodness and fortune instead—

Do not be afraid of me.”

Then the Tathāgata boomed with
thunderous laughter,

Turned his dazzling visage

Toward the east,

And spoke, saying,

“Kye-ma! A vast store of sentient beings’ merit

Has arisen

To dispel their gloom,

The object of the sublime mantra.

“Kye-ma! This boon-bestowing dhāraṇī

Has been revealed by Mañju’s recitation

To purify sentient beings

Who have created great merit.

“Some, entering into equipoise,

Recite this dhāraṇī and succeed

In dispelling all suffering—

For others, to hear or contemplate it is sufficient.

“It will accomplish all their aims

And free them from all suffering.

With it they are sure to succeed

In the purification of all their evil.

“Before long they will attain

The great ground of the tathāgatas.

Those great sentient beings who wish to inhabit

The great and holy bodhisattva grounds—

Joyful, Stainless,

Luminous, Radiant,

Invincible, Immediacy,

Far Reaching, Immovable,

Eminence, and Cloud of Dharma —

Will, at the end of their lives, arrive there unimpeded.

“They will attain the unexcelled awakening

That purifies all sin,

That is pleasing to all sentient beings,

And that pacifies all elaboration.

“Those who rise in the morning

And, with a serene mind,

Join their palms together

To Mañjughoṣa before them and recite

“These one hundred and eight alluring, auspicious,

And supremely virtuous names

That invoke all the wielders of vidyāmantra

And that pacify all evil—

“They will be protected, always,

By all the wielders of vidyāmantra

And by the lords of the gods

And the many yakṣas and rākṣasas.

“They will be protected, in all certainty,

By all the tathāgatas’ heirs,

The tathāgatas themselves,

And the bearers, too, of vajra weapons.

“They will dwell in the body of a buddha,

And they will appear in equipoise.

The yakṣas and the lords of the gods,

The vighnas and the great vināyakas—

In delight and with holy intentions—

Will prostrate to them from afar.

Therefore, owing to their delight, the vighnas

Will find themselves no longer able to do harm.

“A single recitation will bring about the attainment

Of merit equal to that of a great brahmā.

When a person of great wisdom

Has recited daily the sublime names,

“They will attain stainlessness and purity,

Clarity and a pleasing voice,

And a station that is delightful

And alluring to every sentient being.

“This dhāraṇī, proclaimed by the victors, is unparalleled.

It gives rise to the powers, leads one to the supreme path,

And is praised by the luminous pledge-deities.

It is enchanting and desired by the hosts of gods and asuras.”

This concludes the noble “One Hundred and Eight Names of Mañjuśrī Accompanied by His
Dhāraṇī-Mantra.”

Notes

Abbreviations

C
Choné Kangyur

D
Degé Kangyur

F
Phukdrak Kangyur

H
Lhasa (Zhol) Kangyur

J
Lithang Kangyur

K
Kangxi Kangyur

N
Narthang Kangyur

Y
Yongle Kangyur

Bibliography

pledge-deities

Amoghavajra

amoghavajra

Vajrabodhi

vajrabodhi

Hyecho