Then Lord Śākyamuni again directed his gaze at the realm of the Pure Abode and said this to Mañjuśrī, the divine youth:

“There is, O Mañjuśrī, a secret vidyā mantra of yours that accomplishes all mantras. It was granted by the tathāgatas, arose from the treasury of their teachings, belongs to the ‘Cloud of Dharma,’ and is of the essence of the sky. This vidyā is the supreme lord of all mundane and supramundane mantras, just like the divine youth is the lord of all beings. This lord is described as a tathāgata, the supreme and the most excellent. Just as Lord Buddha, O divine youth, is the most eminent person among gods and men, so he—this supreme vidyārāja—is among all the mantras. He has been formerly taught by the blessed buddhas who are equal in number to the grains of sand in the river Gaṅgā and whose merits are ineffable. He has been regarded by them as the supremely secret heart mantra of the tathāgata Ratnaketu, auspicious in every respect. He is praised and extolled by all the buddhas, is the relief of all beings, and is the destroyer of every evil. He grants every wish and fulfills every hope. So what is this mantra?”

While he spoke, a ray of light called arouser of all the buddhas emerged from the tuft of hair between the eyebrows of the blessed Śākyamuni. It illuminated all the buddhafields in the ten directions, above, below, and everywhere, delighting the minds of all beings. It then disappeared into Blessed Śākyamuni’s uṣṇīṣa. Subsequently, there emerged from the same uṣṇīṣa the lord of vidyās named One Syllable, as a form ablaze all around with the light that all ordinary beings find impossible to look at, or to lay hold of. Out of this great effulgence emerged his body, consisting of a halo of light, displaying multiple aspects and the great form of a cakravartin.

Having emerged, he illuminated the entire sky. He had a retinue of all the vidyā kings and was attended on and worshiped by many hundreds of thousands of millions of vidyās. He was praised by all the supramundane cakravartins and vidyārājas, eulogized by all the mantras, and cherished by all the buddhas and the bodhisattva great beings who had attained the tenth level of realization. Together they filled the entire canopy of the sky. His body was adorned with celestial gems and bedecked with great jewels and gems, beautiful in appearance, supremely radiant, emanating hundreds of thousands of millions of magical creations in various forms, pronouncing the one-syllable word of his mantra, and radiating a great mass of light. He positioned himself in midair above Lord Śākyamuni, facing and looking upon the entire realm of the Pure Abode and illuminating the circle of the great assembly.

Lord Śākyamuni then pronounced the One Syllable, this vidyā cakravartin, the heart essence of all the tathāgatas, the supreme secret heart essence of the tathāgata called Ratnaketu; the One Syllable that is taught and cherished by all the tathāgatas intimately connected with Lord Ratnaketu —Śālendra­rāja, Amitābha, Duḥprasaha, Sunetra, Suketu, Puṣpendra, and the sage Supināntaloka—and also by the [three] tathāgatas starting with Kanaka; the One Syllable that is taught and celebrated by all the perfectly awakened ones who have gone beyond. What is this One Syllable? It is bhrūṁ.

“This, Mañjuśrī, is the supreme essence of all the tathāgatas. This is the great means of purification, One Syllable by name, the vidyādhara-cakravartin. When used along with him, all mantras will be successful. He is, O divine youth, recommended as the secret, supreme mantra that accords with all the mantras in your excellent king of manuals. He is the purifier of obscurations in all rites. A practitioner must first utter this mantra three hundred thousand times, and then, O divine youth, the rites for all the mantras and all the worldly and transcendent mantra methods in your king of manuals will be accomplished. When protected by One Syllable, one becomes invulnerable to attacks by any being. One will also not succumb to any obstacles, whether mundane or supramundane.”

As soon as the One Syllable was pronounced by Lord Śākyamuni, all the world spheres of the great trichiliocosm shook in six different ways. All the buddhafields became filled with light and all the blessed buddhas dwelling there joined the circle of the great assembly gathered in the realm of the Pure Abode. So, too, all the bodhisattvas on the tenth level of realization who were irreversibly established in perfect awakening, all the śrāvakas and pratyeka­buddhas, all the beings possessed of great powers, roused by the light from One Syllable, the vidyārāja, arrived enthralled in the assembly. And other beings living in infinite worldly realms who followed the painful destinies of hell, the hungry ghosts, and animals, were touched by the radiance of the great light. When thus illuminated, those who were acutely suffering, immersed in their painful experience, became cheered in their minds. They entered definitively into the three vehicles.

Then Lord Śākyamuni looked again at this great circle of the assembly and said this to Mañjuśrī, the divine youth:

“Listen, Mañjuśrī, as I tell about this vidyārāja! He possesses great magical power. As a maṇḍala deity, he is depicted without a retinue. He is suitable for all types of activity. He is the supreme monarch of all vidyās and fulfills the hopes of all beings. For all the profusion of rites, he is present in the large body of rites of the mantra system associated with you. He accomplishes all mantras and is universally applicable. He is renowned as a great lord who is very energetic and is particularly skilled in the method and wisdom that benefit beings who practice. He clears up the entire path to awakening and establishes beings in nirvāṇa. He causes one to ascend to the seat of awakening, and he [facilitates] the accumulation of virtue.

“It is his extensive ritual that I will now briefly teach, including the procedure of making his painting and his maṇḍala and how it is the means of accomplishment, and also how to practice the previously mentioned mantra conduct, established in which sentient beings will succeed in the practice of this great cakravartin, the marvelous vidyārāja, the supreme lord of all mantras, the illuminator, the fulfiller of all wishes, the guide, the benefactor of the whole world, who, like the Buddha, appears directly, is self-arisen, and may be employed in all activities—the highest, the medium, and the minor.

“He is blissful, auspicious, Tranquil, and destroys all evil. He is the god of the gods And the most eminent among sages.

“He is a buddha, a sun, and a kinsman, Completely pure and renowned in the world. He knows the nature of all dharmas, Belongs to the peak of existence, and is not sullied.

“I will now teach his best ritual, So please listen, if you desire prosperity. To start, one should prepare a high-quality canvas, Free of hair or any adhering dirt,

“New, especially white, and with a fringe. On it, one should paint as described below. The canvas should be two cubits in height And one cubit across.

“It should be as described—bright, Spotless, pleasant in appearance, Of pure white color, Well washed, and free of rough patches.

“One can use a white and dust-free Cloth of dukūla bark, Flaxen cloth, or cloth of any bark, Pure and free of fibers.

“It should not be produced by worms, Or received from people as a gift. Thus it should not be silken, But any other kind described as suitable.

“On such a superior cloth One should draw the palace. One should draw the likeness of the Teacher Garlanded by a circle of light.

“He should be painted a golden color, Haloed by light, sage-like, Alone, sheltered inside a cave On a mountain, in all his splendor.

“One should draw a silken canopy Strung with garlands of jewels. Behind it are two gods Who are supporting it.

“Above the mountain One should draw a jewel garland And, around the canopy, Decorations made of strings of pearls.

“Having carefully painted all this Above the king of mountains, At the foot of the mountain One should draw the waters of the great ocean.

“Around the edges of the canvas, One should draw flowers, such as The blossoms of the ironwood tree, pannay tree, Bulletwood tree, juhi jasmine,

“Royal jasmine, and beautyberry. Always include red amaranth, Fragrant blue lotuses, And, further, white lotuses.

“One should draw these different varieties And other fragrant species of flowers. One should always draw Only flowers of the species as described.

“One should make offerings pleasing to the Teacher In order to worship him. Following the previously described procedure In regard to the superior painting, or the others,

“And having ensured that the skein, the weaver, And the painter are as desired, One should do the painting during the prātihāra fortnight, On an especially auspicious day.

“When such a time has arrived One should do the prescribed mantra recitation. One should execute everything, in every detail, Just as previously explained.

“One should paint the complete figure of the Teacher Using paints of bright and vivid colors. He should be fully endowed with his many aspects, Equal in splendor to the karnikara flower.

“One should paint this sage, born into the Jewel family, In golden color, With the same hue as the champak flowers And possessing all the features as described.

“He is the highly illustrious Ratnaketu, The most eminent and best of sages. One should paint this jewel among buddhas Who has control over all phenomena.

“He sits on a jewel mountain, Adorned with jewel caves, In a cross-legged posture, Delivering a Dharma discourse.

“With a gentle smile on his face, This hero’s mind is steeped in concentration. One should also paint whatever is On the outside of his cave, below, and around it.

“In the corner at the end of the canvas one should paint The practitioner, kneeling down. In his extended hand he holds incense, And his body is slightly bent forward.

“One should paint him as wearing an upper garment And other clothes just as in real life, Above the great ocean that is To the lower right of the Blessed One.

“One should draw him—the practitioner of mantra who aspires for perfection— Wholly applying oneself to the task. This is the procedure of doing the painting, As has been taught by those venerated by the world; Now will be taught The maṇḍala of the deity.

“The mantra practitioner should really understand The mantra at the time of employing it And always use it to do the preliminary practice, Training thus for success in recitation.

“For this reason he should be initiated into the mantra From this manual, so beautifully taught— The mantra that is associated with the maṇḍala conduct And always requires initiation.

“He should have confidence in the maṇḍala, Be initiated into all its mantras, Always apply himself to the tantra, And be able to perform the rite of self-protection.

“The master, possessed of great splendor, should also protect His assistants with demon-slaying [mantras] and examine them carefully. He should be well established as a spiritual master And keep his observances.

“He should have profound insight, be always gentle, Noble, and compassionate, And look for the same characteristics In all his assistants.

“One should accept as disciples those who are well qualified— One, two, or three, Or perhaps eight or more of them— But avoid [accepting too] many.

“One should always follow, for this maṇḍala, The procedure as previously explained. Those possessing the ten powers declared This to be the best of maṇḍalas. One should therefore draw no other maṇḍala, And follow no other rite but Mañjughoṣa’s.

“I will now give the measurements Of this very magnificent maṇḍala. It should be four cubits, two cubits, Or perhaps eight, or more, in diameter.

“One should draw it in a clean place, Especially a riverbank or a mountaintop. One should use powders of five colors And follow the previously taught procedure.

“The maṇḍala should have four corners, four doors, And be adorned with four gateways. Its four sides should be of equal length, And its splendor should equal a divine enclosure.

“The paints should be of bright, vivid colors, Pure and beautiful, With a nice fragrance and other aspects. One should start painting it with the help of a companion,

“While observing silence and one’s temporary vows, As well as the eight [precepts]. One should be untroubled in mind, moderate in eating, And virtuous; continually recite the mantra;

“And refrain from evil activities, Performing only those of pacifying and enriching. One should start in the center And draw the Teacher using paints.

“First, one should paint Tathāgata Ratnaketu, Complete with adornments of various jewels, Sitting inside a cave, And of great splendor.

“He sits in a cross-legged posture And turns the wheel of Dharma. One should draw on the canvas Everything that is normally offered to the Teacher.

“It should be adorned with mudrā symbols Arranged in three rows. One should paint all that is offered, Arranged in rows all around.

“They should be densely packed together, Arranged in order without mixing them up. In their center should be painted The wheel-turning lord of great power.

“He has the color of the rising sun And the radiant form of a divine youth. One should paint him with care As turning the great wheel.

“He is in his form of a great king, Invested with a crown and other adornments, Wearing a diadem of a great being, And adorned with every ornament.

“He wears a fine silken sash around his waist And brightly colored silk garments. He is garlanded and adorned With garlands and clothes with a gentle, soft glow.

“He inhales the fragrance of a cluster of bulletwood blossoms, Which he holds in his right hand. He is a deity with a gentle smile on his face, Of great valor and power.

“He is of beautiful physique, Neither too young nor too old. In his left hand he always holds a wheel Enveloped in a garland of light.

“One should paint him sitting with one leg tucked in and the other extended, His arms close to his torso. He is radiant with a divine glow, Well formed and beautiful.

“He sits on a heap of jewels, With his whole body emitting a great radiance. He grants boons, always becoming active In response to any propitious mantra.

“Blazing like fire, He is adorned with a halo of light And surrounded by flames Fanned by the wind.

“If they apply the mantra, People on the earth will blaze with light the same way. A Dharma follower who visualizes Such a great hero

“Will cause all mantras to take effect And will be freed from all his faults, Even if he has committed the five acts of immediate retribution, Is undisciplined or indolent.

“All such negativity will be appeased, And he will be liberated by seeing the Lord. Merely by seeing the maṇḍala Of the lord of deities, the wheel holder, Other known types of negativity Will depart too, at that very moment.

“Next, one should purify the eastern door With the mantra of the Lord. The maṇḍala should be clearly visualized, Surrounded by gateways, Adorned with plantain trees, And thoroughly elegant in form.

“One should offer bali, always including Incense, lamps, perfume, and beautiful garlands. One should do everything respectfully, Following the previously described procedure.

“In front of the wheel-holding monarch, In the center, one should place a full jar. A mantra adept should not allow this jar, Which is called ‘victory,’ to be moved.

“One should then dig the fire pit, Following the right procedure, And commence the homa rite, Employing none other than the mantra of the Lord.

“One should offer into the fire of cutch tree sticks One thousand and eight oblations Consisting of sticks of the dhak, sandalwood, Bilva, cluster fig, or sandan tree.

“One can likewise offer devil’s horsewhip In all types of activity, applying care. Alternatively, one can offer sesame seeds smeared with ghee And mixed with burnt gandha.

“In all types of activity, One should always offer one thousand and eight oblations At the three junctions of the day as previously described. As taught by the sages,

“One should bathe, put on clean clothes, Eat the three ‘white foods,’ choose an auspicious nakṣatra, And perform the previously described rituals, Including recitation, homa, and others.

“One should perform all of [the above] Employing One Syllable, who is like The [entire] family of Cakravartin employed as a mantra. One should employ him in all rites.

“This sole hero, always without maṇḍala companions, Applies himself to his tasks with great power. One should perform the rites for all mantras Always reciting him during the performance.

“Every rite will then be accomplished— The rites for the mundane mantras, preferred by the world; And for the supramundane, of great valor; And for the vidyārājas possessed of intense ascetic ‘heat.’

“All the mantras taught in this manual, And other mantras, will be successful— Those taught by the sages; By their sons possessed of the ten powers;

“By Śakra and other world protectors; By Viṣṇu, Śiva, and Brahmā; By Sun, Moon, or other [luminaries]; By the kings of yakṣas or the rākṣasas;

“By mahoragas, or kinnaras, Or by the best of terrestrial sages; And by garuḍas, mātṛs, Humans, or other beings.

“All the mantras that have ever been taught Will reach accomplishment here, As One Syllable gathers in himself all mantras And is the leader in all rites.

“He is the leader in all rites As he controls all mantras. He is the enthraller of all beings, And the full extent of the tantras and mantras.

“This mantra, One Syllable, makes the rites Of all mantra reciters bear fruit. By merely reciting it, One can attract all deities.

“He, the great lord One Syllable, Is the master of all rites. He produces various wonderful results That are praised by the good.

“If employed correctly, he will accomplish Both mundane and transcendent mantras. Having completed the painting, Entirely pleasant to look at,

“One should place it in a clean location, On a riverbank or the top of a mountain. One should always do this facing west, Following the previously described method.

“The practitioner should then turn eastward and, Following the correct procedure, Sit of a bundle of darbha grass And recite the mantra in an orderly way—

“Not too loud and not too low, Wholly focusing on bodhicitta. If one does not hate any being, One will attain accomplishment swiftly, in this life.

“One should always cultivate the mind of loving kindness Toward beings who are suffering and miserable; Who are without a protector, forlorn, Afflicted with pain, and weak;

“And who are fallen into this terrible saṃsāra. One who thus feels compassion will be successful. One should always place, in front of the painting, Many offerings, with great care,

“Including a visualized, celestial woman Emerging from one’s heart. One should either visualize or physically present these offerings To the completed painting of the victorious lord.

“One should dig the fire pit at the same location, Following the procedure according to the nature of the rite. When the fire is fully ablaze, The practitioner should offer the oblations:

“White sandalwood and camphor Should be offered in combination with saffron. A mantra adept should offer Into the burning fire one hundred and eight oblations.

“One should always use the wood of The cutch, waved-leaf fig, banyan, or dhak tree. One should energetically light the fire Using sticks from any of the trees just mentioned.

“If sticks from these trees are unavailable, One should procure other sticks, Perhaps from a neem or a mango tree, Or a thorn-apple bush.

“The ones to be avoided, known to be used in evil rites, Are sticks from any plant that has thorns. Employing the One Syllable, One should perform the rites of pacifying and enriching; Accomplishment will come swiftly. Evil rites should not be performed.

“These extensive ritual instructions That include all the mantras and the rites Will always lead to accomplishment If applied without concepts. The mantra deities will then be summoned And the boons will be granted.

“The mantra practitioner who desires a kingdom on the earth Should offer into the fire, in a complete homa rite, The sticks of the waved-leaf fig, cluster fig, Dhak, or banyan tree,

“Smeared with ghee and curds, With the addition of honey. If he desires the queen along with the kingdom, He should offer saffron and sandalwood.

“If he desires lordship Over vidyādhara gods, He should offer 3,600,000 lotus flowers With attached filaments.

“At the end of the homa, One should give a welcome offering to the Teacher. A supreme painting will, at this moment, emit light, Being, [in this way], marked by the victorious ones.

“Upon merely touching it, One will ascend to the realm of Brahmā, Or as far as the realm of the Akaniṣṭha gods, Or perhaps all the subterranean paradises.

“When obtaining any of these accomplishments, One will certainly become a king [in the respective realm]. Firm in one’s vows and valorous, One will make the spirits flee.

“In due order, one can always become, Upon completing the rite, the king of vidyādharas. Furthermore, one can live a long time, Equal to an eon,

“And when one dies, after all this time, One will certainly progress toward awakening. There is also another rite, Whose details, in a condensed form, are as follows.

“One should procure white lotus flowers And combine them with white sandalwood. If one offers them in ten million oblations, One will be able to see Ratnaketu.

“Upon seeing this supreme victor, One will obtain the five superknowledges. One will live for a long, great eon, And will be a follower of the Buddha.

“One will be able to see infinite buddhas, Located throughout the quarters of the universe. One should always worship them, And will dwell together with them.

“The realm called Ratnāvatī Is the one where the Blessed One lives, The supreme and most excellent sage, The most eminent tathāgata Ratnaketu.

“One will always dwell there, Purified by the mantra; there is no doubt. The following is another cherished rite, Which has been taught by the most eminent of men.

“A mantra practitioner should blend together The blossoms of the ironwood tree, Camphor, sandalwood, and saffron. He should then offer them into the fire 7,800,000 times.

“At the conclusion of the homa, The deity will arrive along with his retinue. Pleased, he will definitely grant a boon, Touching the practitioner on the head.

“As soon as the practitioner has been touched, He will become the master of the seventh level of realization. He will be called ‘bodhisattva,’ A true son of the victorious ones.

“Always dedicated to awakening, He will be prophesied to attain it, And from then on, he, the son of the victorious ones, Will know whatever is to be known.

“He will know all the mantras, And will happily follow his exalted destiny. By merely seeing Ratnaketu He will obtain the five superknowledges and become the king of mantras.

“He will always be able to assume different forms And different identities at any time. He will always delight in the act of worshiping Those who are endowed with all the best attributes.

“In an instant, he will become eager Only to perform activities of awakening. He will be able to visit, instantaneously, Different worlds and buddhafields.

“He will roam everywhere In thousands of world spheres And be able to see the good deeds Of the buddhas and bodhisattvas.

“He will hear their Dharma teachings And will eagerly worship them. There are also other rites That originate from the victorious wheel turner.

“One should offer one hundred thousand lamps With wicks fed with pure ghee, Set in golden or silver dishes, Or perhaps copper or clay.

“When these have been lit By one hundred thousand men And placed by this whole group On one hundred thousand floats,

“And only men, without women, Stand around with lamps in their hands, They should make an offering to the Teacher in the painting In an act of worship.

“With all of them simultaneously engaged, If each one recites the mantra And makes offerings to the Teacher while reciting, Accomplishment will manifest instantly.

“All around the sound of thunder will be heard, And the drumming of drums. Many hosts of gods Will exclaim, ‘Good!’

“The buddhas and bodhisattvas Will appear in the sky and say, ‘Good, O wise being! You have made your ritual performance work!

“ ‘You will not experience again The suffering that saturates saṃsāra. You will remain in the state of a buddha, In safe, happy, and fearless nirvāṇa.

“ ‘You have embarked upon The path that is auspicious and pure, Eight branched, based on the right livelihood, And guarded by the wheel-holding One Syllable in his mantra form.’

“There is yet another rite, Which leads to the highest birth; It has been taught by all the buddhas And is known to confer great powers.

“One should take a piece of neem tree wood And make from it a vajra scepter With three prongs at either end. The middle part should represent the buddha of the Vajra family.

“One should then purify the vajra with the mantra And place it in front of the painting. The practitioner should then recite the mantra, Fully concentrated, while touching the vajra.

“After completing 12,800,000 recitations What is desired will be accomplished. The vajra will then emit a single flame And illuminate everything all around.

“Then, by picking up the vajra, One will thus ascend upward. One will visit the world of Brahmā, Or any other celestial realm equal to it.

“One will travel through space As the foremost of siddhas. One will become the master Of siddhas, vidyādharas, and so forth.

“One will become a wheel-turning monarch Reigning among a host of gods. One will be able to assume different forms, Based on the correct ascertainment of the nature of the body.

“One will be able to remain in this condition For ten intermediate eons, without deviating from it, Always enjoying pleasures and venerated, Always endowed with a beautiful form and qualities.

“One will follow the conduct of bodhicitta, Free from the sufferings of repeated birth. One will become a celestial siddha, Free from all negativity.

“Passing on from there, one will be born a human Destined for a life of many pleasures. Not straying toward any other destiny, One will wholly pursue the goal of awakening.

“One’s activities will be diverse and infinite, And one will be venerated, bringing benefit to many. When this king of mantras is recited As part of the full ritual,

“One will obtain a suzerainty over the earth, A state of Śakra, or that of a universal emperor. One may also assume the condition Of a vidyādhara or a god,

“Or any other numerous forms, And perform the types of activities here described. If a mantra practitioner applies himself to the task thoroughly, He will attain every accomplishment.

“At night, seated with crossed legs, The vow holder should recite the mantra uninterruptedly. The reciter will attain accomplishment by the next morning And will obtain the five superknowledges.

“Stepping upon a corpse in a cemetery, The vow holder should recite the mantra without moving. The One Syllable being able to accomplish great aims, One can expect accomplishment by morning.

“If this lord of vidyās, of great power, Is recited in a cemetery, The reciter will attain accomplishment within six months And obtain the desired result.

“At whatever place the One Syllable, Of great power, is recited, At that place will the reciter attain accomplishment, If he employs the mantra in the right way.

“A white parasol, a sword, A jewel, a pair of shoes, earrings, A garlands of pearls, an armlet, a banner, A bracelet, a ring,

“A girdle, clothes, Tooth sticks, a water pitcher, A sacred cord, a turban, A coat of mail, leather armor,

“An antelope skin, a water pot, A rosary, a pair of shoes, All the best adornments To be desired in both worlds,

“The adornments worn By the gods, men, or others— All of them will be accomplished If one recites in front of the painting.

“All the substances, minerals, Adornments, jewels, And the different kinds of weapons, If placed in front of the painting

“And incanted once, will become pure. If incanted eight hundred thousand times, They will all emit light together. The reciter will rise upon being touched by them.

“Different types of beings With different features and forms, Adornments, and weapons, Whether made of clay or real,

“Either self-animated or fabricated, And different types of birds— All entities that are described As artificial or natural,

“Beings that have names, and those that do not— Will be accomplished when purified by the mantra. Beings that live in different mediums And are composed of different elements

“Will have the courses of their births Purified by the mantra, If they are placed in front of this painting, Following the procedure as previously described.

“Touching them, a mantra practitioner should recite The mantra six or seven times one hundred thousand. If, at the end of the recitation, they emit light, One will attain full accomplishment.

“Upon merely touching them, One will be able to fly throughout the four directions. One will live happily for a long time And obtain, in this life, the status of a god.

“Reflecting the manner in which This very powerful vidyārāja is employed, He will become pleased And will always grant boons.

“When employed in other rites Whose ritual instructions are very extensive, This very powerful vidyārāja Will swiftly accomplish them.

“A mantra adept pure in mind and activities, Who always delights in purity And stays in a pure place, Will attain a pure accomplishment.

“One will reap the fruit according to the activity: From the highest comes the highest; For activities of medium type, the fruit will be medium; If it is of the lowest type, the fruit will correspond in nature.

“A rite, if performed properly, Will yield great wealth. However, if the rite is not accomplished properly, It will yield only a small result.

“Merely by reciting continually, One will attain great prosperity and power. A reciter will invariably obtain A king’s affection and ministerial office.

“If this king of mantras is recited but once, He will destroy all negativity. If recited twice or seven times, He will provide a powerful protection for oneself.

“If he is recited eight times, One’s companions will be protected in all respects. Furthermore, a mantra practitioner Should incant both his garments.

“When both garments are incanted, He will have removed all disease. Touching these garments, after the mantra was recited, Will destroy all bodily fever.

“If mantra practitioners carefully incant Their face or eyes, or both the face and the eyes, They will destroy the anger of the angry Merely by being looked at.

“For any host of evil spirits, Violent and engaged in negative actions, The practitioner should look them in the face [With his eyes] incanted thirty times with the king of mantras.

“Also, if he incants His own hand repeatedly And delivers with it a blow, He will liberate any embodied being.

“Regarding children, he should always Bathe them and give them food and drink, Having incanted these articles sixty times With this exalted mantra, worshiped by the gods.

“All evildoers will then depart— The mātṛs, the kravyādas, and the grahas; Frightened by the mantra they will perish, And certainly abandon the children.

“There are many rites of this kind; If they target [troublesome] humans on earth, They will, likewise, Swiftly repel them.

“Whatever beings swim in rivers, And the different species that roam the dry land, Be they venomous or not, Will perish, burst by the mantra.

“Whatever types of suffering And whatever unpleasant experiences beings may have Will be repelled by this king of mantras And swiftly become pacified.

“Whatever kinds of terrible pestilence there are, Which are attended upon by suffering, Will swiftly vanish away If this mantra is recited six hundred times.

“One should perform the rites of homa Offering one thousand and eight Fragrant blue lotus flowers Smeared with honey, curds, and ghee, mixed together.

“Offering sesame will bring peace to spirits And well-being to human beings. The mantra practitioner will thus be able to swiftly accomplish All these different types of activities,

“Brought forth by many different rites, If he applies himself well. Through merely reciting the mantra One will be able to appease the anger of one’s enemies.

“There are many extensive rites Connected with the meaning of this mantra; It is said that if one follows the prescribed procedure, One will here obtain success in them.

“The mantra that is recited Will certainly effect the minor activities here. When recited, it will always swiftly fulfill The aims of all ritual activities.

“In order to enthrall all beings, It is necessary to recite the mantra at the three junctions of the day. One should always perform the rite of homa Using the blossoms of royal jasmine.

“Prescribed also are white sandalwood, Camphor, and saffron. The mantra will always bring results For superior reciters.

“One will accomplish desired aims If one recites along with the indispensable homa. The required homa should be prepared With the proper ingredients such as camphor and so forth.

“One should perform various rites, Prepared the way one desires— If the homa is small, the rite’s success will be minimal; If it is big, the results will likewise be significant.

“If it is medium, the result will be middling; The success of the rite is always explained in this way. One should therefore take special care to include Homa in all ritual activities.”