Đại Phương Quảng Bồ Tát Tạng Văn Thù Sư Lợi Căn Bổn Nghi Quỹ Kinh quyển 16

A BRIEF ACCOUNT OF THE ACCOMPLISHMENT OF THE PAINTED IMAGE OF THE GREAT WHEEL ONE-SYLLABLE VIDYĀRĀJA
CHAPTER TWENTY, CONTINUED

_Thus the ritual rules have been briefly stated. Regarding all the ritual rules of Vajrapāṇi (Vajrapāṇi-kalpa) and Avalokiteśvara (Avalokiteśvara-kalpa), up to those for invoking Brahmā (Brahma-kalpa: the ritual rules of Brahmā) and Maheśvara (Maheśvara-kalpa: the ritual rules of Maheśvara), and all accomplishments of mantras, whether worldly (Laukika) or supramundane (Lokottara): if they are not accomplished, one should recite this mantra together with them, and they will certainly be accomplished. If they still are not accomplished, one should recite it before Maheśvara and the other deities; within seven days and nights they will appear. If they do not appear, their heads will split into seven pieces.

If one seeks to accomplish a medicinal preparation, one may use ghee mixed with ink as an eye salve.

If one seeks the accomplishment of realgar (Manaḥ-śilā), orpiment, and the like, first obtain those substances, then grind them together with human milk (Manuṣa-kṣīra), making five pellets; also make pellets with agarwood and white mustard seeds. On a day governed by the sun or moon, make a great offering and an offering of the food set aside for beings (before noon, take out a small portion of food as an offering to living beings), thereby making offerings to the solar or lunar deity. If the mustard seeds emit a sound, this is the supreme and foremost accomplishment: one will be loved and honored by all beings in the world, and all worldly aims of subjugation that one seeks will be attained.

If the medicine emits smoke, one will become king among all who possess invisibility and live for one intermediate kalpa (Antara-kalpa).

If a brilliant flame appears, one’s body will be transformed into that of a youth fifteen or sixteen years old, with a countenance like the newly risen sun. One will become king among the gods and live for one great kalpa.

_Or, if one seeks an eye salve, combine Śrotāñjana, blue lotus (Nīlotpala), costus (Kuṣṭha), white sandalwood (Śveta-candana), and other substances into a medicine, and fill a red-copper vessel with it. At a time governed by the moon (Candra-graha), recite the mantra and empower it until smoke rises from the vessel. When this medicine is applied to the eyes, one gains supernormal powers and invisibility; one’s body is transformed into the form of a divine being of the Desire Realm or Form Realm, and one becomes king among all those who possess invisibility.

_Or, if one seeks a vajra, make a three-pronged vajra sixteen finger-widths long from tempered steel. If one seeks a sword (Khaḍga), a trident (Tri-śūla), a wheel (Cakra), an arrow or spear (Śara-śakti), any weapon (Praharaṇa), a robe (Paṭa), a bowl (Pātra), sandals (Pāduka), an armlet, or the like, then in the second month, on the thirteenth or fifteenth day, at a śarīra stupa or a place where an image is enshrined, make a great offering, light one hundred lamps of ghee, and offer the food set aside for beings. Then sit before the image upon kuśa grass. Holding the weapon or other object in one’s hand, recite the mantra until it trembles; one will then become king among all divine and human beings.

If it emits light, one will become a divine wheel-turning king, possessing power like Vajrapāṇi. One will live for one great kalpa and, after death, be born in the Vajra World. The companions who witness this will also attain supernormal powers.

_If one seeks pacification of calamities (Śāntika), construct a fire altar in the form of a lotus. According to the Dharma, kindle a fire with damp wood and perform homa. Fill a ladle with ghee and pour it over the fire. Also prepare eight thousand pellets from ghee (Ghṛta), honey (Madhu), and curds (Dadhi), and offer them in the homa. If this is done for three days and nights, calamities affecting oneself and one’s companions will be eliminated. If done for seven days and nights, a great calamity afflicting an entire village will be eliminated.

One may also use eight thousand sticks of Samidha wood or Udumbara wood. Performing homa with a mixture of ghee, honey, and curds will halt every calamity and avert calamities caused by the gods.

If one is a mendicant living on alms (Paiṇḍapātika), first recite three lakṣas. Choose the fifteenth day of one of the three extended months—the fifth, ninth, or first month—and begin when the moon governs the day. For three days and nights remain single-minded, pure in body and mind, and undefiled. Perform homa with the milk of a black cow (Kṛṣṇa-go-kṣīra). After reciting one hundred times, one will obtain a secure retreat.

If one performs eight thousand homa offerings of Dūrva grass mixed with ghee, honey, and curds for ten full days and nights, untimely death (Akāla-mṛtyu) will be prevented and one’s lifespan prolonged.

If one empowers a banner (Dhvaja) and a conch (Śaṅkha), then carries the banner and sounds the conch before an army in battle, the opposing troops, whether they see or hear them, will retreat and disperse of their own accord.

If one fills a vessel with argha water prepared from five kinds of grains and beans together with various fragrances, then bathes with this water, one will certainly be delivered and attain auspiciousness. If one constructs a maṇḍala and performs abhiṣeka, all sins will be extinguished.

If one is seized by planets or constellations (Graha-nakṣatra), one should empower peacock-tail feathers and brush them over the body; the affliction will be removed.

If one suffers from an eye disease, empower water and wash the eyes with it; they will immediately be cured.

If one suffers from malarial fever, empower a thread and bind it on the body; the illness will immediately be cured.

If the mantra and mudrā are employed together, they will break the prohibitions, fetters, and bonds imposed by asuras.

If one takes eight thousand damp pieces of Khadira wood, coats both ends with ghee, honey, curds, and the like, and offers them in homa, one will obtain a great buried treasure.

If one goes to the sea (Samudra) or a river (Nadī), takes eight thousand lotuses (Padma) anointed with red sandalwood (Rakta-candana), and casts them into the sea or river, then, when the lotuses gather into a heap, one will obtain a great treasure of jewels that can be used without exhaustion.

Again, if one takes eight thousand auspicious fruits (Śrī-phala), coats them with ghee, honey, curds, and the like, and offers them in homa, one will obtain great wealth and honor.

Or, if one seeks to become a divine being (Devaṃ), take damp agarwood (Agaru) as fuel, prepare eight thousand pieces coated with ghee, honey, curds, and the like, and offer them in homa three times daily for twenty-one full days and nights. One will then attain this state.

If one performs homa with ordinary rice mixed with ghee, honey, and curds, yakṣas will be subdued.

Again, to subjugate (Vaśī-karaṇa) a yakṣa, make pellets of bdellium (Guggula), coat them with ghee, honey, curds, and the like, and offer them in homa; the rite will be accomplished.

To subjugate gandharvas, perform homa with frankincense (Kunduru).

To subjugate hungry ghosts (Preta), perform homa with Śrīvāsaka incense.

For kinnaras, perform homa with Sarjarasa incense.

When any being creates obstacles (Vināyaka), gradually take the substance appropriate to that being and offer it in homa 108 times. After seven full days, the obstacle will be eliminated.

If one seeks the homage and esteem of a king (Rāja), mix the finest white mustard seeds (Sarṣapa) with oil and offer them in homa 108 times, three times daily, for seven full days and nights. The rite will then be accomplished.

If one faces the sun and recites one lakṣa, all sins will be extinguished.

_If one seeks the accomplishment of all rites of increase through vidyās, one should observe a pure fast, make an effigy from Uśīra grass, and offer white flowers (Śukla-puṣpa). Perform 108 homa offerings of milk (Kṣīra). Also bathe with milk, burn agarwood (Agaru), and recite the mantra; increase will be attained. If the rite is performed once, one protects oneself. If it is performed twice, one protects another. If it is performed three times, one protects an entire village.

If someone has been harmed by another’s spell or curse, make an effigy from Uśīra grass and offer white flowers to it. Before the image of the Buddha-Crown King (Uṣṇīṣa-rāja), mix white mustard seeds with ghee, honey, curds, and the like, and offer them in homa eight thousand times. The person who cast the spell will then remove it. If that person does not remove it, the harm will inevitably return upon them.

_If a practitioner of recitation has deficiencies in what is being recited or has forgotten part of it, take the finest birch bark (Bhūrja-pattra) and write that vidyā upon it with bezoar pigment (Go-rocanā). Recite it eight hundred times and make a great offering before the Vidyārāja. Then recite the One-Syllable Vidyā together with it eight thousand times. Spread auspicious grass before the image and sleep there; in a dream, each matter one seeks will come and be disclosed.

_Or, if one seeks the accomplishment of a lotus (Padma), fashion a lotus from red sandalwood (Rakta-candana) and make a great offering of it before the Vidyārāja. After remaining pure and single-minded for three days and nights, hold the lotus in the right hand and recite the mantra until a brilliant flame appears. One will become a divine wheel-turning king, attain the Invincible Course (Aparājita-gati), and, after death, be born in the Land of Bliss (Sukhāvatī).

_Or, if one seeks the accomplishment of a vajra, fashion a single-pronged vajra (Eka-sūci) from earth taken from a white-ant mound (Valmīka) or from sand (Vāluka). Having made it, silently live on alms without anxious thought, hold the vajra, and recite the mantra eighty lakṣas. Then place the vajra among white mustard seeds.

Choose a day governed by the moon and recite the mantra until the mustard seeds emit a sound; accomplishment is then attained. Thereafter, when the reciter holds this vajra, all deeds can be performed and nothing will fail to accord with their intention. If they wish to shatter the summit of a great mountain, merely thinking of it will shatter it.

If they think of a nāga, the nāga’s heart will be broken. They can cause rivers and streams to rise. Merely pointing at any nāga poison will destroy it.

If any being is deluded, entranced, troubled, or confused, a single thought will remove the affliction. They can also destroy all worldly prohibitions, fetters, and bonds.

_This Great Buddha-Crown Wheel accomplishment makes one the master of the single-pronged vajra. Whatever one undertakes, nothing can create an obstacle. Whenever reciting, one should resolve firmly to recite according to the ritual rules of the Buddha-Crown. One should always first recite the Buddha-Eye Vidyā (Buddha-locana-vidyā). Recitation and practice performed in this way will all be accomplished.

If one offers lotuses before the chosen deity and recites one lakṣa, or if one enters a river or the sea, all desired jewels will be obtained.

If one offers lotuses and recites three lakṣas, one will be honored by everyone.

If one offers lotuses and recites five lakṣas, one will be honored by the people of Jambudvīpa.

_Or, if one wishes to enter a mountain cave, install an image before the cave and recite three lakṣas. Nothing will then be able to obstruct one, and one may enter without fear or doubt. Within the cave, one may seek the medicine of the sages; after obtaining it, one may depart or remain there entirely without fear. One will even be able to destroy the wheel (Cakra) of the god Nārāyaṇa.

_If one begins the practice on the first day of the bright fortnight and recites three times daily, place Jāti flowers beneath the great toe and recite the mantra until the toe emits light. That light will circle around and enter the reciter’s body. In a single instant, the reciter’s body will be transformed into that of a youth; they will become king among the gods, and they and their retinue will all attain supernormal powers and live for one great kalpa.

If, on the seashore, one installs an image facing west and kindles a fire with Nāga wood (Nāga-kāṣṭha: dragon-whisker grass), then makes one lakṣa homa offerings of Nāga flowers (Nāga-puṣpa), the sea will rise and auspicious signs will appear. One must not be afraid but proceed directly into the sea. A person resembling a brāhmaṇa will emerge and ask, “What do you wish me to do?” The reciter should reply, “Submit to me, and whenever you come, obey my commands.”

_Draw a thousand-petaled lotus upon the ground. The reciter sits within it and recites the Great Vidyā one thousand times. The earth will split open, and the reciter will attain supernormal powers, acquire a retinue of one thousand, live for one great kalpa, and become king among the gods. The light radiating from their body will illuminate others, making everything within fifty yojanas blaze with brightness.

_Or, in one of the three extended months, begin the practice on the first day of the bright fortnight. Offer Jāti flowers to the Buddha-Crown (Buddhoṣṇīṣa) and recite one lakṣa, until the Buddha-Crown emits light that enters the reciter’s body. In a single instant, the reciter will attain the five superknowledges (Pañcābhijña).

If one completes ten lakṣas of recitation, whatever realization of suchness (Tathā tathā) one seeks will be accomplished.

_If this Buddha-Crown is recited together with that vidyā, then, when that vidyā is recited, its deity will certainly come. If the deity does not come, it will destroy itself.

The Great Wheel One-Syllable Mantra of the Buddha-Crown is the supreme secret of the Tathagatas. All mantra Vidyārājas in the heavens and among humankind, together with the Tathagata’s White Parasol (Sitātapatra), Blazing Mass (Tejoraśi), and their retinues, and all accomplishment rituals of the Buddha-Crown Wheel King and others—when this is employed with any mantra, every sādhana will be accomplished. It is the supreme Dharma of accomplishment. It must not be used in an unsuitable place—such as a respected place of assembly, within a sacred shrine, before a great assembly, or upon hard, uneven ground that causes instability. Such places are called unsuitable places. If it is used there, accomplishment will not be attained.

_Or, if one wishes to open a buried treasure, go to that place and fill a white auspicious vase (Akāla-kalaśa) with fragrant white-sandalwood water (Śveta-candana). Prepare an anointing perfume from various fragrances and anoint the vase. After reciting eight thousand times, place it at the site of the buried treasure. If treasure is present, the earth will split open by itself. Dig down one cubit or more, and the objects will be seen. If many people come there, they will all see only water.

_Or, if one seeks the accomplishment of a lion (Siṃha), fashion a lion from earth taken from a white-ant mound (Valmīka). Anoint the lion’s body with bezoar pigment (Go-rocanā), place it upon a seat, make a great offering, and recite the mantra until it trembles; accomplishment is then attained. After attaining accomplishment, mount the lion. One’s body will be transformed into that of a youth, and one and five attendants will all attain supernormal powers. One will become Brahmā, live for one thousand years, and be able to travel throughout all the heavenly realms.

The same applies if one seeks an elephant (Hastin), horse (Aśva), buffalo (Mahiṣa), or the like. If the lion roars, it will shake the seats of all divine beings.

If, beside a lotus pond, one offers one lakṣa of lotuses, one will attain supreme honor, and everything one seeks will achieve the supreme accomplishment.

_When this Great Wheel Buddha-Crown King enters the heaven of Śakra, Śakra leaves his seat to welcome him. All divine beings who see him from afar are struck with awe. Within one yojana, the radiance of every divine being is eclipsed.

This Great Wheel Buddha-Crown King is equal to the Tathagata, and all kings of ritual observances in heaven and among humankind submit to him.

THE SCRIPTURE OF THE ROOT RITUAL OF MAÑJUŚRĪ, FROM THE GREAT AND VAST BODHISATTVA PIṬAKA: RITUAL RULES OF THE ROOT-HEART ONE-SYLLABLE MANTRA
CHAPTER TWENTY-ONE

At that time, Śākyamuni Buddha, the Blessed One, again surveyed the entire assembly of gods, bodhisattvas, pratyekabuddhas, śrāvakas, and others in the Pure Light Heaven, and said to the Youth Mañjuśrī: “Mañjuśrī! All Tathagatas teach this true and fundamental treasury of Dharma (Dharma-kośa), which is like a wish-fulfilling jewel (Cintāmaṇi) that fulfills every worldly aspiration. Moreover, when the Buddha Tathagatas in those buddha realms enter nirvana, and in the Final Dharma age when the Dharma is about to perish, it protects the entire treasury of the Tathagatas’ mantras (Mantra-kośa).

“O Youth! Your King of Mantra Rituals (Mantra-tantrāṇāṃ kalpa-rāja) can bring equality to all beings and completely fulfill their aspirations.

“O Youth! Among the Tathagatas’ kings of rituals, your King of Rituals ranks foremost. Whoever recollects this Great Wheel One-Syllable Vidyārāja is as though reciting the Great Vidyārājas of all the Tathagatas.

“O Youth! Your One-Syllable King of Rituals is the foremost phrase, the supreme phrase. Sixty-two Ganges-sand-numbered kalpas ago, there appeared a Buddha named Amitāyur-jñāna-viniścaya-rājendra, Tathagata, Arhat, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Gods and Humans, Buddha, Blessed One (Amitāyur-jñāna-viniścaya-rājendra tathāgata-arhate samyak-sambuddha vidyā-caraṇa-sampanna sugata, lokavid, anuttara, puruṣa-damyasārathi, śāstā-deva-manuṣya, buddha bhagavāṃ).

“If any being hears this Tathagata’s name even briefly, the sins of the five heinous acts will be extinguished. Whoever recollects this Tathagata’s name will certainly attain unsurpassed bodhi—how much more so one who, with a resolute mind, seeks the accomplishment of the mantra.

“If any practitioner of recitation wishes to attain mantra accomplishment, before reciting they should first recollect Amitāyur-jñāna-viniścaya-rājendra Tathagata in these words: ‘I take refuge in the Blessed One Amitāyur-jñāna-viniścaya-rājendra Tathagata, Arhat, Perfectly and Completely Awakened One, and in all the Tathagatas, including Amitābha Buddha and Ratnaketu Buddha.’ After paying homage to each of these Buddhas, one may recite the mantra as one wishes, and all that one seeks will be obtained.

“To increase merit, one should recollect the names of the three Tathagatas and pay homage to all Tathagatas; one will certainly attain immeasurable merit.

“When such a practitioner of recitation attains mantra accomplishment, all wholesome dharmas (Kuśala-dharma) will be perfected. The practitioner will attain the stage of a bodhisattva and will certainly attain unsurpassed bodhi in the future.

“This One-Syllable Mantra is the heart of all Tathagatas. It is the most honored and supreme among all rituals and can accomplish every activity.

_“Mañjuśrī! Your King of Rituals is the most honored, supreme, profound, and secret teaching, bringing great benefit to the world.

“If a being is not a disciple of the Buddha, lacks an upright mind, disbelieves the teaching spoken by the Tathagata, and moreover slanders the Buddhadharma, this Mahayana ritual must not be transmitted to that person.

“Nor should it be transmitted to arrogant evil persons who disbelieve the scriptural teachings spoken by the Tathagata and delight only in making offerings to śrāvakas and pratyekabuddhas. Such persons possess no discerning aspect with respect to mantra accomplishment—that is, no apprehending aspect, the cognitive function of consciousness that apprehends objects, namely the subject’s function of illuminating and knowing its objective sphere.

“If, however, a person gives rise to the supreme wholesome mind, has faith in the Mahayana, and constantly makes offerings with a mind devoted to the Buddhas and bodhisattvas, such a person is a genuine practitioner, and only then may this teaching be transmitted.

“This is the Great Wheel One-Syllable King Mantra of Mañjuśrī spoken by the Tathagata. This mantra can bestow happiness. This Mantra King is the heart of all Buddhas, and all mantras arise from it. It was also spoken by sixty-seven koṭis of Buddhas of the past. It can bring great benefit to beings, continually extinguish their sinful karma, and forever sever their delusions and inversions. It causes them to abide in the characteristic of the dharmadhatu of the mantra of wondrous awakening. Transmit this Great-Power One-Syllable Vidyā so that it may long remain in the world, causing the Dharma-eye (Dharma-cakṣu) always to behold the world.

“This One-Syllable King can accomplish every undertaking and eliminate every evil. If one performs a great wholesome deed according to the Dharma and regularly recites it 1,008 times, one will certainly attain every kind of auspiciousness.

“In the past, Amitāyur-jñāna-viniścaya-rājendra Buddha explained the meaning of the seed syllable contained in the Heart of Mañjuśrī. Joined with the syllable U, they form a single designation and together constitute the seed syllable (㮞: MUṂ), which is propagated throughout the world. After that Buddha’s parinirvana, in the Final Dharma age, those who recite it according to the Dharma will swiftly attain accomplishment.

“That Amitāyur-jñāna-viniścaya-rājendra Tathagata dwells in a buddha realm (Buddha-kṣetra) named Immeasurable Life (Amitāyus). He abides in that realm for immeasurable kalpas, turning the wheel of the wondrous Dharma. That Tathagata entrusted this mantra to his foremost Buddha-son, the Bodhisattva of Great Power, Great Vigor, and Great Diligent Courage. That bodhisattva in turn entrusted it to Samantabhadra; Samantabhadra entrusted it to the Buddha-son Mañjuśrī. Now I, the Tathagata, again teach you this foremost King of Rituals Mantra, proclaimed by the supreme Dharma King (Dharma-rāja). For the benefit of all sentient beings, I shall also speak the names of the Buddhas.

“Namo Amitāyur-jñāna-viniścaya-rājendra Tathagata, Arhat, Perfectly and Completely Awakened One.

(Namo Amitāyur-jñāna-viniścaya-rājendrāya tathāgatāyārhate samyaksaṃbuddha)

“Namo Śālendra-rāja Tathagata, Arhat, Perfectly and Completely Awakened One.

(Namo śālendrarāja tathāgatāyārhate samyaksaṃbuddha)

“Namo Amitāyur-Amitābha Tathagata, Arhat, Perfectly and Completely Awakened One.

(Namo amitāyur-amitābha tathāgatāyārhate samyaksaṃbuddha)

“And likewise Ratnaketu Tathagata, Arhat, Perfectly and Completely Awakened One (Ratna-ketu tathāgatāyārhate samyaksaṃbuddha).

“Having thus taken refuge and bowed in homage three times, recite the One-Syllable Mantra.

_“Why is this so? The noble assembly and Amitāyur-jñāna-viniścaya-rājendra Tathagata, Arhat, Perfectly and Completely Awakened One, proclaimed it in the World of Immeasurable Life (Amitāyus) for the benefit of all beings and to bring them happiness. Furthermore, out of compassion for the many beings of the future, when the Final Dharma has come and the Dharma is about to perish, and evil persons slander the Three Jewels, it was taught to subdue such persons. That Tathagata therefore entrusted it to his foremost Buddha-son, the Bodhisattva Mahasattva Great Diligent Courage. He in turn transmitted it to the Bodhisattva Mahasattva Samantabhadra, and the Bodhisattva Mahasattva Samantabhadra transmitted it to the Youth Mañjuśrī.

“O Youth! Now, again moved by profound compassion for all beings and mindful of the future Final Dharma age, when the Dharma is about to perish, I teach this so that the Tathagata’s Dharma treasury may be protected and this supreme mantra ritual cultivated.

“Listen carefully, O Youth! I shall now again teach your Great-Power Mantra Ritual. One who wishes to accomplish various activities should first recite the mantra thirty lakṣas in a pure place upon a mountain as the preliminary practice, so that body, mind, and Dharma practice may all mature. Subsist on milk, recite in silence, and do not give rise to thoughts of other mantra teachings. One must arouse bodhicitta, take refuge in the Three Honored Ones, and purely uphold the precepts. One should also request and receive the bodhisattva precepts. Only after cultivating purity in this way may one perform the various rites of supreme accomplishment.

“One who wishes to perform the rite should first find a painter whose mind is originally pure and have that painter receive the precepts. One should also obtain pigments of the finest and foremost quality. Only after these have been obtained may the painting be made. The painting should be one Buddha-cubit wide and four chi long (4/3 meter). Having prepared it thus, require the painter to remain pure, eat the three white foods, and wear new, clean robes. Choose a day governed by an auspicious star, or the fifteenth day of the bright fortnight. Begin painting at sunrise and stop at noon. Proceed in this way each day until the painting is complete.

“On this painting, first depict the World of Immeasurable Life. Cover its ground with jeweled lotuses, great blue jewels (Mahā-nīla), crystal jewels (Sphaṭika), deep green jewels, and the like, adorning the areas above and below with such treasures. In the center depict a great jeweled palace (Mahā-ratna-vimāna), with banners (Dhvaja), streamers (Paṭa), parasols (Chattra), and all kinds of exquisitely marvelous offerings. Each should be covered above with radiant flames, beautifully and majestically arrayed.

“Within the first hall, in the very center, depict a lion throne (Siṃhāsana). Upon the throne depict Amitāyur-jñāna-viniścaya-rājendra Tathagata in the posture of teaching the Dharma. The Buddha’s body is rose-colored, and light radiates in the four directions.

“To the left depict a jeweled blue-lotus throne (Ratnotpalāsana). Upon it depict the Bodhisattva Mahasattva Great Diligent Courage (Mahā-sthāma-prāpta-bodhisattva-mahāsattva: the Bodhisattva Mahasattva Mahāsthāmaprāpta), gazing reverently upon the Tathagata. His right hand holds a white fly whisk, and his left hand holds a celestial fruit. His body is light green, radiating light everywhere, and is adorned with every kind of ornament.

“To the right depict the Bodhisattva Mahasattva Samantabhadra (Samanta-bhadra-bodhisattva-mahāsattva), seated upon a jeweled blue-lotus throne. His body is light green; upon his head is a jeweled crown, and he wears a sublime blue robe. Pearls, necklaces, jeweled garlands, armlets, and radiant flames shine everywhere, and he is adorned with every ornament.

“Next, on the right, depict the noble Bodhisattva Mañjuśrī (Ārya-mañjuśrī-bodhisattva), seated upon a jeweled blue-lotus throne. His body is bright yellow, and he has the appearance of a youth with five hair knots. His face and eyes are dignified, and he possesses every auspicious mark. He wears a blue robe, and his body is adorned with pearl necklaces and armlets. Joyfully joining his palms, he gazes reverently upon the Tathagata.

“Next, below, depict the practitioner of recitation according to the practitioner’s own appearance, adorned and wearing new, clean garments, with the right knee touching the ground, holding a lotus garland, head bowed in the act of offering it.

“Next, in front, at the upper corners of the painting, depict two Buddhas on the right. The first is named Amitābha, and the second Puṇyābha. On the left depict two Buddhas. The first is named Śālendra-rāja, and the second Ratnaketu. The bodies of these four Tathagatas are the color of pure gold and blaze with brilliant light. They sit upon white lotus thrones adorned with flowers of every kind. Their adornments are of the foremost subtle excellence. They sit cross-legged in the posture of teaching the Dharma.

“Above the Buddhas, depict various kinds of clouds. Within the clouds depict a bodhisattva named Sunetra, whose bodily marks are complete and whose light shines everywhere. His right hand displays the boon-granting gesture (Vara-prada), and his left hand grasps a corner of his kāṣāya. In this form, he rains down all kinds of flowers from the clouds as an offering to the Tathagata.

“I have now briefly described the rules for painting the Blessed One Amitāyur-jñāna-viniścaya-rājendra Tathagata, Arhat, Perfectly and Completely Awakened One, together with that One-Syllable Mantra, its powers and vigor, and the vast, supreme, and inconceivable power of merit of the Buddha-Crown King, the Great Wheel Buddha-Crown King, and the others.

_I previously explained extensively all the rituals of the Great Wheel One-Syllable King of All Buddha-Crowns, by which every undertaking can be accomplished.

“If a practitioner wishes to perform a rite of accomplishment, even without cultivating the preliminary practice, everything undertaken in recitation can be accomplished; how much more so when effort has been devoted to the preliminary practice. Whatever one cultivates, one attains the desired fruit. If one seeks wealth and honor, all will be obtained.

“If, before an accomplished image of the Blessed One Amitāyur-jñāna-viniścaya-rājendra Tathagata, a person sincerely and single-mindedly rejoices in accord with the teaching, that person will certainly realize unsurpassed bodhi in the future. This is due to the majestic virtue of Amitāyur-jñāna-viniścaya-rājendra Tathagata and the Heart of all Buddhas.

“This is the Great Wheel King of All Buddha-Crowns. This is the subtle and wondrous Great-Auspicious Youth’s Heart One-Syllable Crown-Wheel King. I have briefly described the Tathagata’s inconceivable power, inconceivable majestic virtue, and inconceivable miraculous transformations.

“If a practitioner performs a rite of subjugation, even without cultivating the preliminary practice or upholding the precepts, and even while eating meat, drinking alcohol, and so forth, the rite may still be accomplished. Excluded are those who have not aroused bodhicitta, who lack sincere faith, or who slander the Three Jewels. If such persons perform destructive or subjugating rites, they certainly cannot succeed, much less accomplish rites of the middle or higher grades.

“In general, when a reciter recites once, they protect their own body. When they recite twice, they protect another person. When they recite three times, they establish great protection; even a bodhisattva of the ten bhūmis (Daśa-bhūmi) could not shake them, much less could any other power move them. When they recite four times, they can rescue all beings from suffering and distress. After reciting five times, if they visualize the Buddha, the Blessed One, everything they seek will be obtained.

_On a day auspiciously governed by the moon (Candra) or a planet (Graha), perform the rite according to the Dharma before an image of a Buddha or bodhisattva, before a Dharma scripture, or before a śarīra stupa. First bathe, put on new, clean robes, and prepare to observe the precepts for one day and night. Then take fresh, pure water free of living creatures, together with white flowers and fragrances, and sprinkle the ground at the place where the rite will be performed to purify it. Burn white sandalwood incense (Śveta-candana), saffron incense (Kuṅkuma), camphor incense (Karpūra), and the like. After burning these fragrances, perform the homa rite.

“For a kṣatriya, kindle the fire with damp Aśvattha wood.

“For a brāhmaṇa, kindle the fire with damp Palāśa wood.

“For a vaiśya, kindle the fire with damp Khadira wood.

“For a śūdra, kindle the fire with damp Apāmārga wood.

“In such cases, act according to one’s means, and also offer rice blossoms and grains together in the homa. This is the foremost rite of subjugation. Understand that subsequent rites are to be performed in accordance with this.

_To subjugate an enemy, use eight thousand pieces of the damp wood appropriate to that person and offer them in homa. Then make eight thousand homa offerings of ghee. Afterward, cast the ashes at the dwelling place of that malicious enemy. When casting the ashes, form the mudrā of the Great Wheel One-Syllable King of the Buddha-Crown, and then employ the blue-lotus mudrā. The enemy will submit and retreat.

“If there is a separate great calamity or mental distress, this rite can restore matters to their former state. If there are other particular concerns, perform the rite according to one’s intention.

“If someone is ill, have that person wear a garment that has been empowered; their body will certainly become comfortable and well.

“If one empowers eye medicine and applies it to the eyes, one will be loved and honored by everyone.

“If one faces south and performs the empowerment, all who look upon one with angry faces will turn to wholesome thoughts and regard one with love and respect.

“Or empower flowers, fruits, and fine fragrances seven times and give them to another person. When that person smells them, their mind will naturally become humble and respectful. Others who see them will likewise become humble and respectful.

“For anyone who is ill and whose body is chilled, empower warm water and have the person bathe in it; they will become comfortable and well.

_“This rite of subjugation must never be performed against suffering beings. Nor should a practitioner perform it against those without a protector or refuge. It must never be performed against women, the ignorant, the sick, the poor, those in distress, the lowly, or persons possessing both sexual faculties.

“It may be performed against powerful persons of fierce vigor, those of extreme greed, those possessing great wealth and power, and those of extreme arrogance. It may also be performed against evil persons who slander the virtuous, disrupt the true Dharma, steal others’ property, or commit various evil deeds.

“It may likewise be performed against those who disbelieve all mantras and their corresponding rites and who possess malicious minds, wrong views, and the like.

“It must not be performed against those who take refuge in the Three Jewels, possess right view, and have minds directed toward the Path.

_“There is another rite. If someone has estranged themselves from the Buddha and Sangha and is constantly angry, cast empowered ashes at that person’s dwelling; they will naturally turn back. If a powerful enemy is involved, that enemy can also be overcome.

“If there is a great calamity, this rite must not be performed. When properly undertaken, accomplishment will be attained within twenty-one days, and all hostile enemies can be overcome. During the first seven days, the enemy’s mind becomes troubled. After fourteen days, the enemy falls ill. By the twenty-first day, the enemy is defeated, departs for another place, and is never encountered again.

_“If one is capable of performing this rite, it must be directed solely toward transforming and guiding beings, and not toward any other end; therefore, it must not be misused. The Buddha does not permit any act contrary to his intention that harms sentient beings.

“The Buddhas have taught the many kinds of great karma and their twofold black and white fruits. If one performs black karma (Kṛṣṇa-karma), confused and unwholesome, one will certainly receive a confused and unwholesome result. A practitioner of recitation must abandon confused black karma and should cultivate pure, virtuous white karma (Śubha-karma); one will then obtain a pure, bright, and wholesome result.

“Harming beings brings the retribution of hell. Practitioners of recitation should diligently keep this in mind and cut off such practices.

“A practitioner who abstains from killing will receive the supreme recompense, be born in heaven, and attain the bliss of liberation.

_“Furthermore, if a practitioner of recitation attains mantra accomplishment, they will become the God above Gods (Devātideva), the supreme among the gods and king of the heavenly hosts, and will attain omniscience (Sarva-jña). To teach and transform beings, they will initiate every kind of practice, cultivate every kind of cause (Hetu), perform a thousand activities, and accomplish them according to their intention.

“If one performs a rite of subjugation, one should recite with single-minded concentration and perform homa according to the Dharma. One may attain accomplishment of the lower grade, while only a small degree of accomplishment is permitted in rites of the middle grade. The recitation teachings are classified as higher, middle, and lower. Supreme recitation brings supreme recompense; middle recitation brings recompense of the middle grade; and lower recitation brings recompense of the lower grade.

_“For homa rites, too, three categories are taught, measured according to the appropriate time. In all recitation and homa, one must cultivate the supreme activity, which none can equal.

THE SCRIPTURE OF THE ROOT RITUAL OF MAÑJUŚRĪ, FROM THE GREAT AND VAST BODHISATTVA PIṬAKA
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