Đại Phương Quảng Bồ Tát Tạng Văn Thù Sư Lợi Căn Bổn Nghi Quỹ Kinh quyển 17

RITUAL FOR ACCOMPLISHING THE SYLLABLE MA AND THE SYLLABLE OṂ

OF THE HEART OF MAÑJUŚRĪ

CHAPTER TWENTY-TWO

At that time, the Blessed One, Śākyamuni Buddha, again contemplated the assembly of Pure Radiance Devas and said to the Youth Mañjuśrī: “Mañjuśrī! You possess a distinct Dharma for accomplishing the ritual of painting an image or accomplishing all activities.

“Mañjuśrī! Your One-Syllable Heart Mantra (Ekākṣara-hṛdaya-mantra), your Six-Syllable Root Ma-Syllable Mantra (Ṣaḍākṣara-mūla-makāra-mantra), the Six-Syllable Heart (Ṣaḍākṣara-hṛdaya), or the OṂ-Syllable Mantra (Oṃ-kāra-mantra)—such Mantra Ritual Kings, after the Buddha’s nirvana, in the Final Dharma age when the Buddha-field (Buddha-kṣetra) is empty (Śūnya) and the world (Loka) is without a protector (Aśaraṇa: without a refuge or anyone to render aid) and without a savior (Apārayaṇa), will become protecting lords who bring beings deliverance and establish them securely.

“Mañjuśrī! I shall now proclaim the sequence of the ritual. As before, use a new piece of silk whose fringe threads have not been cut, clean and unstained, seven cubits long and three cubits wide. Mix the pigments with water of white sandalwood (Śveta-candana) and camphor (Karpūra). Paint Me, the Blessed One Śākyamuni Buddha, seated upon a lotus throne (Padmāsana) in the act of teaching the Dharma, My eyes gazing upon the figure of the Youth Mañjuśrī.

“On the right, paint in order the bodhisattva Sudhana, the bodhisattva Subhūmi, the noble bodhisattva Akṣayamati, and the bodhisattva Mañjuśrī, shown bowing at the feet of the Blessed One.

“On the left, paint in order the bodhisattva Samantabhadra, the noble bodhisattva Avalokiteśvara, the bodhisattva Bhadrapāla, and all the Tathagatas, each complete with the excellent marks. The figures of the bodhisattvas should be supremely wondrous. The bodily proportions of the Buddhas and bodhisattvas should be suited to the painting. The two bodhisattvas, noble Avalokiteśvara and Sudhana, should hold white fly-whisks in their hands.

“At the lower front, paint the Earth Deity (Pṛthivī-deva) holding a precious casket (Ratna-karaṇḍaka) in his hands, springing up from the earth, with half his body emerging above the ground and half remaining unseen.

“In the upper part, paint in the sky two devas holding flower garlands and showering celestial flowers.

“The Buddhas and bodhisattvas described above should each emit bodily radiance that mutually enhances the others, illuminating within and without, each figure solemn and pure.

“When the coloring is complete, take this painted image to a place containing a stupa of relics and install it according to the Dharma.

“After the image has been painted, the practitioner of recitation should be pure within and without, with an undistracted mind. Before this image, sit facing west and recite either the Heart of Mañjuśrī or one of the root mantras a full lakh of times. From the commencement of the practice until its accomplishment, bathe three times daily, change garments three times daily, observe the precepts purely, and silently beg for food, whether vegetables or fruit, free from pungent and impure substances.

“Divide the food obtained through alms into four portions. Offer one portion to the Three Jewels (Ratna-traya), one to the bodhisattva Mañjuśrī, give one to all sentient beings, and eat one yourself, so that body and mind suffer no distress. Give rise to the intention of the Tathagatas; for the sake of sentient beings, do not arouse the narrow mind that seeks only one’s own benefit. Form this contemplation, pray for complete fulfillment, recite the mantra, and offer incense (Dhūpa), flowers (Puṣpa), lamps (Pradīpa), fragrant unguents (Gandha), and even offerings of food (Baliṃ), as well as bathing the noble ones. For the bathing (Snāpana), use scented water to bathe the images of the noble ones.

“Afterward, continually offer flowers, incense, food, and other offerings before the Buddha image. Whenever presenting an offering of food, first offer it universally to the Three Jewels, then to Maitreya, followed by Avalokiteśvara, Samantabhadra, Ākāśagarbha, Akṣayamati, the Youth Candraprabha, Sarvanīvaraṇaviṣkaṃbhin, noble Vajrapāṇi, noble Tārā, Mahāmāyūrī Vidyārājñī, noble Aparājitā, and Prajñāpāramitā, Mother of the Buddhas. After first presenting all such incense, flowers, fragrant unguents, food, and so forth, distribute offerings outside, beginning from the foremost great station.

“Make figures of camels (Uṣṭra), donkeys (Gardabha), elephants (Hastā), horses (Aśva), and obstructing beings (Vināyaka), using earth that has sealed a white-ant mound (Valmīka). After making these figures, give them all kinds of food and drink, together with vegetables and fruits. Having thus made the offering, dispatch them far away. Then make a seat of auspicious grass. Once seated, arouse the supremely wholesome mind and recollect the names of all Buddhas.

“Afterward, in a pure place nearby, spread auspicious grass and lie upon it. In eating pure food, going about, and walking meditation (Caṅkramana), avoid ordinary beds and couches. Three times each day, recollect the names of the Buddhas and practice contemplation.

“If an excellent auspicious dream is seen, do not go and tell it to others. It may be reported before the Buddha. Following this sequence, swiftly recite the mantra a full lakh of times. At other times, regularly read and recite Prajñāpāramitā, Mother of the Buddhas.

“While engaged in recitation (Jāpa), gaze reverently upon the Youth Mañjuśrī. During recitation, do not allow any phrase of the text to be omitted. When the required number of repetitions has been completed, rise and pay homage. Again present all kinds of offerings to the Buddha. First become thoroughly proficient in this ritual; afterward, take the painted image wherever appropriate and seek the various accomplishments.

“Once this preliminary practice has been accomplished, use white sandalwood (Śveta-candana) to make an image of the bodhisattva Mañjuśrī seated upon a lotus throne, his left hand holding the Prajñāpāramitā Scripture, Mother of the Buddhas, and his right hand holding a fruit (Phala). Having made it thus, install it in an excellent pure place, facing west.

“Before that image, make a homa hearth (Agni-kuṇḍa). For all rites, make it square and two xích (two-thirds of a meter) deep. Use five kinds of grain and legumes to make plaster with which to coat and form the homa hearth. In this ritual, use moist wood of the Aśvattha tree, or moist wood of the Aśoka tree. Kindle the fire with such wood.

“Then mix plain rice with milk, curds, honey, and the like, and fill a copper vessel with the mixture. Next, empower the firewood with the mantra and perform homa eight thousand times, offering a full ladle each time. Having done so, proceed with the desired undertaking.

“Choose the first day of the month to begin the rite, and kindle a fire with moist wood of the Nyagrodha tree. Once it is seen to be smokeless, invoke the Fire Deity with the mantra.

“The mantra is:

“Āgatha, hari pe nut bà la, nễ bát-đá nhĩ hạ-phộc, lộ hứ-đá xoa, nỉ hứ, nại nại, svāhā.”

*) Āgaccha hari-piṅgala dīpta-jihva lohitākṣa dehi dada svāhā

[The Sanskrit text records: ĀGACCHA HARI-PIṄGALA DĪPTA-JIHVA LOHITĀKṢA HARI-PIṄGALA DEHI DADĀPAYA SVĀHĀ]

“Recite this mantra three times. After invoking the homa deity, invoke the bodhisattva Mañjuśrī three times.

“The mantra is:

“Āgatha gatha, kumāra-bhūta, sarva-sattva ratha mẫu nễ-dã đổ hám, sāhāyyaṃ kalpaya, gandhaṃ, puṣpaṃ, dhūpaṃ ca pratigṛhṇa, svāhā.

*) Āgacchagaccha kumāra-bhūta sarva-satvārtham-udyatohaṃ sāhāyyaṃ kalpaya gandhaṃ puṣpaṃ dhūpaṃ ca pratigṛhṇa svāhā

[The Sanskrit text records: ĀGACCHAGACCHA KUMĀRA-BHŪTA SARVA-SATTVĀRTHAM-UDYATOHAṂ SĀHĀYYAṂ ME KALPAYA GANDHA PUṢPA DHŪPAṂ CA PRATIGṚHṆA SVĀHĀ]

“Having recited this mantra and performed the invocation, present offerings of incense, flowers, argha water, and so forth. Then perform homa seven times and cast in portions of food seven times. Continue thus for seven full days. Also prepare gruel from plain rice and sesame with ghee and milk, offer it, and regularly eat this food yourself. Thereafter, you will certainly behold the Youth Mañjuśrī.

“Next, prepare one thousand pieces of moist white sandalwood, each two finger-widths long, and perform homa with them. Burn one hundred pieces each day until the full number has been completed. You will certainly receive offerings from the foremost patron among human beings.

“Or perform homa with one thousand lakhs of jasmine flowers (Jātī-kusuma), and the foremost patron will certainly cherish and honor you.

“Or perform homa with one thousand lotus flowers soaked in ghee, honey, curds, and the like, and you will obtain great wealth.

“If a fire is kindled with moist wood of the Śamī tree and homa is performed with sesame, one will become a great lord of wealth.

“If, at daybreak, one performs homa with water while standing in a river, everyone will cherish and honor one.

“Or perform homa with one thousand lakhs of moist Arka sticks soaked in ghee, honey, curds, and the like, and one will have provisions sufficient for a thousand people.

“Or perform homa with moist wood of the Apāmārga tree, and all illnesses will be eliminated.

“Or kindle a fire with wood from a milk-sap tree (Kṣīra-vṛkṣa), and perform one lakh homas using sesame as portions of food; whatever is sought will be obtained.

“If a king seeks a kingdom, let him perform homa with one lakh lotus flowers, and his wish will be fulfilled.

“Or perform homa with one lakh measures of barley (Yava), and one will have an inexhaustible supply of the five kinds of grain and legumes.

“Or perform homa with bdellium incense (Guggulu) and Pṛyaṅgu incense mixed with ghee, and one will obtain children and descendants.

“If jasmine flowers (Jāti) are used, hold each flower in the water and perform homa. Then give the remaining flowers to another person, and whoever smells them will cherish and honor one.

“If saffron flowers (Kuṅkuma), musk (Kastūri), and cloves (Lavaṅga) are held in the mouth while reciting, all who see one will cherish and honor one.

“If pepper (Mārīca) is empowered by eight thousand recitations and then held in the mouth, when one speaks wrathful words, the other person will come to cherish and honor one.

“If one establishes the protective boundary, one will accomplish invisibility. If an enemy harbors resentment, that thought will cease of itself.

“If one recites continually, everyone will cherish and honor one.

“If, at daybreak, one performs homa upon the ground with jasmine flowers and clean water, one will accomplish the mantra, which none will dare transgress.

“If there is fear, the fearful thought will immediately be removed. If someone bears anger and hatred, upon looking into one’s face, that person will calm down of himself.

“If, for the sake of another, one performs homa using all kinds of incense and flowers, that person will be cherished and honored.

“If water is empowered by seven recitations and drunk at daybreak, the suffering caused by evil karma will certainly be eliminated.

“Or empower clean water with seven recitations and wash the face with it; everyone in the world who sees one will cherish and honor one.

“If flowers are empowered and given to someone, that person will cherish and honor one.

“If one performs one lakh homas with plain rice, one will become foremost in honor among human beings.

“Perform one thousand homas with sesame and lotus flowers, and one will obtain one thousand coins.

“If bdellium incense (Guggulu), Sarjarasa incense, and auspicious incense (Śrīvāsa) are obtained without bargaining over the price, combined with scented water, and used in homa for five days, within six months one will obtain a thousand merits.

“If, for one week, one performs homa three times daily with Māndāra flowers, one will obtain a cow.

“If Arka flowers are used, one will obtain grain and legumes.

“If Śirīṣa flowers are used, one will obtain a horse.

“If Aśoka flowers are used, one will obtain gold.

“If Vyādhighātaka flowers are used, one will obtain clothing.

“Furthermore, if homa is performed in water using jasmine flowers and other supremely wondrous flowers, whatever superior garments one seeks in one’s mind will all be obtained.

“If eye medicine is empowered seven times and applied to the eyes, even a poor person will attain great wealth.

“If one sits and recites at night and then obtains an auspicious vision in a dream, and if one seeks to be cherished and honored by an exceptionally noble person, take earth from beneath that person’s feet, mix it with white mustard seeds and sesame, and perform homa three times daily for seven days; the aim will certainly be attained.

“If one seeks to be cherished and honored by a noble person, perform homa for seven days and seven nights with Bhallātakā mixed with sesame, and the aim will be attained.

“Or, if one seeks to be cherished and honored by brahmins (Brāhmaṇa), perform homa with milk gruel and ghee, and all will be attained.

[The Sanskrit text adds this passage: If one wishes to be cherished and honored by kṣatriyas, perform homa with rice (Śāli) and ghee (Ghṛta).]

“If one wishes to be cherished and honored by vaiśyas, perform homa with barley and granulated sugar.

“If one wishes to be cherished and honored by śūdras, perform homa with portions of food, and the aim will immediately be attained.

“To cure illness, recite eight hundred times and then rub the crown of the patient’s head; all illnesses will be cured.

“For any illness, empower a thread and bind it upon the body; the illness will be cured.

“If one suffers from goiter, empower earth from a white-ant mound and apply it to the swelling; it will immediately be cured.

There are also seven kinds of ritual.

*) The supreme Dharma of the first image-painting ritual

“As stated previously, obtain a new and pure piece of unmixed silk. Paint the noble bodhisattva Mañjuśrī (Ārya-mañjuśrī-bodhisatva) in the form of a youth, with a pink-colored body, seated upon a lotus throne and adorned with every kind of ornament.

“On the right, paint the noble bodhisattva Avalokiteśvara, and on the left paint the bodhisattva Samantabhadra, their bodies slightly smaller than that of the bodhisattva Mañjuśrī.

“After completing the painted image, find pure ground where there is a stupa of relics and perform recitation according to the Dharma. Upon completing one koṭi recitations, one will obtain the merit of a rāja, a king.

“If one performs one lakh homas with moist white sandalwood (Śveta-candana) soaked in scented saffron water (Kuṅkuma) and the like, the result is as stated before.

“If one performs homa with moist agarwood (Agaru) soaked in ghee (Ghṛta), honey (Madhu), curds (Dadhi), and the like, the result is as stated before.

“If one performs homa with jasmine flowers (Jāti) mixed with ghee, honey, curds, and the like, the result is as stated before.

“If one performs homa with lotus flowers (Padma), one will obtain heaps of coins corresponding to the heaps of large and small flowers.

“If one performs one lakh homas using Vyādhighātaka fruit, one will become a great lord of wealth (Mahā-dhana-pati).

“If one performs eight thousand homas with moist bdellium wood (Guggulu), one will obtain grain and legumes.

“If one continually performs homa with sesame, one will obtain an inexhaustible supply of grain and legumes.

“If one performs one lakh homas with plain rice, one will obtain clothing and food sufficient to sustain one thousand people.

“If one performs homa with many-seeded fruit (Bahu-putrikā-phala) and Śamī fruit, a wondrous maiden will come to serve one.

“If one performs homa with Śamī leaves, everything will accord with one’s wishes.

“If one performs homa with Agasti flowers soaked in milk (Kṣīra), those who practice pure conduct will honor and revere one.

“If one performs homa with white Karavīra flowers and Karṇikāra flowers, the most eminent persons will cherish and honor one.

“If one performs homa with Māndāra flowers, the most eminent persons will cherish and honor one.

“If one performs homa with Māndāra flowers, all śūdras will cherish and honor one.

“If one performs homa with Arka flowers soaked in ghee, honey, and curds, all illnesses will be cured.

“If, according to this ritual, one offers one lakh measures of incense and flowers beneath the Buddha’s feet, one will always experience happiness.

“If one kindles a fire with moist wood of the bodhi tree (Aśvattha-vṛkṣa) and performs homa with one thousand Śamī flowers, all afflictions caused by celestial influences (Nakṣatra) will be dispelled.

“If one writes the mantra with bezoar pigment (Go-rocanā), wears it upon the crown of the head, and enters battle, no weapon can inflict injury.

“If the mantra has been accomplished and the bodhisattva Mañjuśrī riding an elephant is placed before the army, the armies of other kingdoms will retreat upon seeing it.

“If the bodhisattva in the form of a youth, seated upon a golden peacock, is placed upon a banner and raised before the battle line, the armies of other kingdoms will retreat upon seeing it.

“If one offers one lakh jasmine flowers beneath the Buddha’s feet and then, at that place, spreads auspicious grass and lies upon it, one will see in dreams everything one seeks.

“If one lights one thousand lamp bowls, using in each a wick made by wrapping licorice with fibers from a lotus stalk, and offers the burning lamps, that person will certainly behold the bodhisattva Mañjuśrī with all the wondrous marks that have been praised.

*) There is also a second ritual for seeking accomplishment.

“Using gold and silver never previously used for any other purpose, make an image of the bodhisattva Mañjuśrī, his right hand displaying the boon-granting gesture (Varada) and his left hand holding the Prajñāpāramitā Scripture, Mother of the Buddhas. Having made it thus, install it before a stupa of relics. Recite the mantra before the image one lakh times. At daybreak, present a great offering. Have boys and girls perform songs and dances, and personally read and recite the Mahāyāna Dharma scriptures. After making the offering, present three wondrous flowers and argha water. Having presented them, perform the dismissal.

The ritual methods involving the mudras for invocation and dismissal have already been explained.

“When reciting, form the Lotus Mudra (Padma-mudra).

“For invocation, use the Banner Mudra (Dhvaja-mudra).

“When offering a seat, use the Auspicious Mudra (Svastika-mudra).

“When offering argha water, use the Fullness Mudra (Pūrṇa-mudra).

“When offering flowers, use the Single Emblem Mudra (Eka-liṅga-mudra).

“When offering lamps, use the Wish Mudra (Manoratha-mudra).

“When offering incense, use the Joined-Palms Mudra (Yamala-mudra).

“When offering fragrant unguents, use the Peacock-Seat Mudra (Mayūrāsana-mudra).

“When offering food, use the Staff Mudra (Yaṣṭi-mudra).

“In all acts of recitation, the preceding rituals employ these mudra methods. From the initial commencement until the accomplishment of the rite, the invocation, all offerings, and the dismissal rite should all employ the mudra methods, continuing until the day of completion.

“If one offers jasmine flowers to the Buddha and presents argha water, then lies down before the Buddha, one will see in a dream the Buddha displaying the aspect of teaching the Dharma, surrounded by bodhisattvas.

“To perform all such undertakings, one must observe the precepts and remain undistracted. Begin the practice on the first day of the bright fortnight. Perform homa with auspicious incense (Śrīvāsaka) mixed with honey (Madhu), and one will attain the highest honor.

“If one recites one koṭi times, one will behold Mañjuśrī at close range, as though conversing with a person. If one receives a Dharma teaching and is illuminated by radiance, one will attain the stage of a nonretrogressing bodhisattva (Avaivarttika-bodhisatva).

*) There is also a third ritual:

“Use red sandalwood (Rakta-candana) to make the figure of a youth. On one side make the Beloved Child (Priya), and next make Lady Mahāmāyā with one hand resting upon an Aśoka tree. On one side, place salt (Lavaṇa) mixed with black and white mustard seeds.

“Use red sandalwood to make an image of that person. Having made it, cut it into pieces and perform homa with them; that person will come to cherish and honor one.

“Or perform homa with seeds of the Nyagrodha tree. If the rite is performed for another, that other person will be cherished and honored.

“Or use utpala seeds. If homa is performed for another, that other person will be cherished and honored.

“Or perform homa for someone using jujube seeds, and that person will be cherished and honored.

“Or perform homa for another using Udumbara seeds, and that person will be cherished and honored.

“If one performs homa with Śṛṅgāṭaka, brahmins will cherish and honor one.

“If one performs homa with lotus stalks, kṣatriyas will cherish and honor one.

“If one performs homa with Nāga flowers, perhaps Śālūka, an edible flower root, vaiśyas will cherish and honor one.

“If one performs homa with rice grain, śūdras will cherish and honor one.

“Mix salt (Lavaṇa), milk, and sugar, perhaps Śarkarā or rock sugar, and form eight thousand pellets. Perform homa three times daily; the rite will be completed in seven days. If it is performed for another, that person will be cherished and honored.

“If one performs homa with neem leaves (Nimba) and mustard seeds mixed with oil three times daily, completing it in seven days, that person will cherish and honor one.

“If one performs homa with one lakh lotus flowers, one will obtain gold.

“If one performs homa with eight thousand Kālāñjanikā flowers, one will obtain a large village.

“If one performs homa with Pāṭala flowers, one will obtain an inexhaustible supply of grain and legumes.

“If one performs homa with Śrī-parṇī flowers, one will obtain gold.

“If one performs homa with calamus root (Vacā) soaked in ghee, honey, and curds, one will defeat all disputants in debate.

“Or mix the medicinal juice Brāhmī-rasa with ghee and fill a copper vessel with it. Recite the mantra ten thousand times, then consume it oneself; one will defeat all disputants.

“If someone is angry, recite eight thousand times and then gaze upon that person; the person will calm down of himself.

*) There is also a fourth ritual:

“As before, obtain a new piece of silk, pure and unstained. Have a painter who observes the precepts use the finest pigments to paint the noble bodhisattva Mañjuśrī, seated upon a lotus throne in the act of teaching the Dharma.

“On the right, paint noble Mahāmekhalā.

“On the left, paint the noble bodhisattva Prajñāpāramitā, Mother of the Buddhas, dignified in bodily appearance, dressed in white garments (Śukla-vastra), and adorned with every ornament.

“In the lower part, paint a lotus pond filled with every variety of lotus flower. Paint a nāga king (Nāga-rāja) with half his body emerging, holding a lotus stalk (Padma-daṇḍa) in his hand.

“On the right, paint noble Aparājitā, the Great Vidyārājñī Who Dispels Obstacles and Adversities, with flames issuing from her mouth and her brows knitted.

“On the left, paint the noble Vidyārājñī Parṇaśabarī, the noble one clad in leaves, holding a noose (Pāśa) and an axe (Paraśu), dark reddish in color, protecting the practitioner of recitation.

“Next paint the reciter, matching his own complexion and bodily appearance, holding up a lotus garland and gazing reverently upon the bodhisattva Mañjuśrī.

“In the upper part, paint devas holding garlands and scattering flowers.

“Take this painted image and install it where there is a stupa containing relics of the Buddha, with the image facing west. Before this image, the practitioner should recite the mantra one koṭi times. Upon completion, offer a great lamp. After presenting it, recite the mantra of the noble bodhisattva Prajñāpāramitā a full ten thousand times, attentively gazing upon the figure of the bodhisattva Mañjuśrī.

“If this image moves, one will become foremost in honor among human beings.

“If its eyes move, one will become a deva.

“If it smiles, one will become a wheel-turning king (Cakravartin-rāja).

“If it speaks, one will realize the bodhisattva’s first bhūmi (Prathama-bhūmi) and enter the assemblies of the Buddhas to hear the Dharma.

“Before this image, select a yellow cow that has a calf and make ghee from its milk. Place the ghee in a copper vessel and recite the mantra until one of three signs appears. If the sign of heat (Ūṣma) arises, the reciter will attain great wisdom and great retention of learning. If smoke (Dhūma) rises, one will master invisibility. If flame (Prajvala) appears, one will attain supernatural powers.

“Also take calamus root (Vacā), bind it with jasmine flowers (Jāti), and fill an unbaked earthenware vessel with it. Recite the mantra until sprouts emerge. If the reciter eats them, he will attain retention of learning (Śruti-dhāra).

“By reciting one koṭi times, one will behold Mañjuśrī at close range and listen to him teach the Dharma.

“Make a hundred-petaled lotus of gold. Before the image, kneel with the right knee touching the ground and recite the mantra until fire appears. If one takes the lotus in hand, one will become a celestial wheel-turning king, invisible to others.

“Combine realgar (Manaḥśilā) or orpiment (Haritāla) with eye medicine and fill an auspicious Śrī-parṇī fruit with it. Recite the mantra until it emits a sound. Apply a little to the eyes, and one will become lord over all earth-roaming beings (Bhūmi-caraṇa), all yakṣas, rākṣasas, piśācas, and others.

“Take a superior sword (Khaḍga) without any chips. Before the image, press a hand upon it and recite the mantra until it rises like a serpent raising its head. If one takes it in hand, one will become a celestial wheel-turning king and live for one kalpa.

“Again, take realgar and encase the pellet of realgar in three kinds of gold. Hold it in the mouth and recite the mantra until it trembles. The reciter will attain invisibility and mastery within the six heavens.

“If one performs this ritual, the practitioner of recitation should fully cultivate all wholesome dharmas (Kuśala-dharma) and must not indulge in sensual desire.

“Also take seeds of the Śamī tree and seeds of the bodhi tree (Aśvattha-vṛkṣa), encase them threefold in gold, hold them in the mouth, and recite the mantra until they tremble. One will attain invisibility and supernatural powers and will live for one thousand years.

“Also make a wheel (Cakra) of silver and carry it before an asura cavern. Recite until the wheel strikes, whereupon the gate of the asura cavern will open. One may enter without obstruction, and the asura maidens will come out to welcome one. The reciter may enter and live there for one kalpa.

“Also make an iron trident (Triśūla). If the practitioner of recitation holds it and recites before an asura cavern, all obstacles and adversities will be destroyed, and those beings will come out of their own accord to welcome him. If he wishes to dwell there, he may live for one kalpa and will behold the Blessed One Maitreya.

*) There is also a fifth ritual:

“Use white Arka wood to make an image of the bodhisattva Mañjuśrī about the size of a thumb. Having made it, offer one lakh Arka flowers, and one will attain the status of a noble person.

“Use white Karavīra root to make an image of the bodhisattva Mañjuśrī about the size of a thumb. Offer one lakh Karavīra flowers, and one will accomplish the mantra.

“Use Karahāṭa wood to make an image of the bodhisattva Mañjuśrī about one xích, one-third of a meter, in height. Offer one lakh Hāṭa flowers, and many people will cherish and honor one; one will become a military lord.

“Use white sandalwood (Śveta-candana) to make an image of the bodhisattva Mañjuśrī about five thốn, five-thirds of a decimeter, in height. Offer one lakh jasmine flowers (Jāti), and one will attain the status of a noble person.

“Use wood from the bodhi tree (Aśvattha-vṛkṣa) to make an image one finger in length and offer one jar of clean water; many people will cherish and honor one.

“If one makes the image from every kind of fragrance and offers every kind of incense and flower, whatever is sought will be obtained.

“If one continually performs homa with moist agarwood (Agaru), one will be honored among all reciters.

“If one continually recites, the grave sin of the five heinous acts will be eliminated. After death, one will behold Mañjuśrī at close range and hear the Dharma.

“If one swiftly recites eight hundred times, one will become invisible among all sentient beings, become a lord of mantra recitation, and be gazed upon, cherished, and honored by all. If this is done for others, they will all attain the same.

“All the various undertakings of the Youth’s ritual may be performed, except those involving sensual desire.

*) There is also a sixth ritual of subjugation:

“As has been stated, in the Final Dharma age it should be practiced for the benefit of sentient beings, enabling them to attain accomplishment.

*) I shall further explain the seventh ritual:

“For the evil and turbid age, this Dharma should be transmitted to benefit sentient beings of little merit, enabling them to attain the paths of the bodhisattva’s Three Vehicles and to understand the skillful means and the undertakings of the superior and inferior grades.

“Furthermore, for all sentient beings in the Final Dharma age—those heavily burdened by craving, delusion, anger, and impurity, and those who have been bound—one should establish the supremely wholesome fruition of the path of liberation.

“The Mantra Ritual taught by the Tathagata possesses great power and is endowed with great vigor. It will bring vast benefit to all sentient beings in the Final Dharma age, enabling them to attain unfailing accomplishment (Amogha-siddhi).

“I, the Lion of the Śākyas (Śākya-siṃha), the supreme among human beings (Narottama), the deva among devas, have now briefly taught within the Dharma of Mañjuśrī this supreme beneficial Dharma, enabling all undertakings to be accomplished.”

THE GREAT VAIPULYA SŪTRA OF THE BODHISATTVA PIṬAKA: THE ROOT RITUAL OF MAÑJUŚRĪ, VOLUME SEVENTEEN (End)