At that time, the blessed Śākyamuni again directed his gaze at the realm of the Pure Abode and the hosts of gods dwelling there, as well as all the buddhas, bodhisattvas, pratyeka­buddhas, and the noble śrāvakas, and once again addressed Mañjuśrī the divine youth:

“This complete basket of teachings of all the tathāgatas, O Mañjuśrī, is as illustrious as a wish-fulfilling gem. It is taught in order to make beings into receptacles wherein results will be born. During the lowest eon, at the time when the buddhafield is empty, the tathāgatas are in the state of nirvāṇa and the genuine Dharma tools have disappeared. At such a time, in order to preserve the mantra basket of all the tathāgatas’ teachings, this One Syllable, O Mañjuśrī, taught in this king of manuals of your mantra methods, the manual of the divine youth, will become a shared treasure, which, when recited according to procedure, will fulfill the wishes of all beings. This cakravartin, One Syllable, taught in your king of manuals, constitutes the essential core of the mantra systems of all the tathāgatas and is the most prominent [part of] them. When one recites him, all the tathāgata-vidyārājas are being recited.

“But there is, Mañjuśrī, yet another one-syllable mantra in your king of manuals, taught in the past, that is a treasure of great excellence, the most eminent and precious. In bygone times, as many eons ago as the grains of sand in sixty-two Gaṅgā rivers, there was a tathāgata by the name of Amitāyurjñāna­viniścaya­rājendra, an arhat, a fully realized buddha endowed with the vidyā conduct, a supreme sugata who knows the ways of the world, a leader able to tame people, an instructor of gods and men, a blessed buddha the mere recollection of whom, or hearing whose name, neutralizes even the five acts of immediate retribution. Many beings who merely hear his name will definitely progress toward awakening—how much more is this true for those beings who accomplish his mantra!

“It is necessary that all mantra reciters keep in their minds, first and foremost, this blessed tathāgata Amitāyurjñāna­viniścaya­rājendra. They also should say, ‘Homage to the blessed tathāgata Amitāyurjñāna­viniścaya­rājendra, the arhat, the perfectly realized buddha!’ After that they should pay homage to Amitābha, Ratnaketu, and all the buddhas and recite the mantras of their choice. They will swiftly obtain accomplishments.

“For that reason, if one wants to greatly increase one’s store of merit, one should salute and call out the names of the three tathāgatas and always bow to all the tathāgatas. Always dedicated to the pursuit of awakening, one will complete the accumulation of virtue and henceforth will be counted among the bodhisattvas. One’s mantras will swiftly fulfill their aim.

“This single-syllable mantra was taught by Tathāgata Amitāyurjñāna­viniścaya­rājendra, the arhat, the perfectly realized buddha. This mantra, the essence of all the tathāgatas, is cherished in all the mantra systems. It accomplishes all activities. O Mañjughoṣa! This mantra, the most secret in your king of manuals, should be employed by people in utmost secrecy for their own good.

“This mantra is not suitable for those Who are not students, do not follow the Dharma, Or have no faith in the teachings of the Teacher, As propagated by the victorious ones.

“Nor should this mantra ever be used By the wicked, the arrogant, Or those who find faults in the teachings of the Teacher Or have no faith in the Buddha’s sons.

“Nor is it suitable for the śrāvakas or the rhinoceros-like pratyeka­buddhas, Who are unable to accept and adopt worship. The mantra should not be given to them, As they would not see success.

“On the other hand, one who has trust, is gentle, Has faith in the teachings of the victorious ones, Always [acts like] a bodhisattva, And embraces worship wholeheartedly

“Will accomplish the mantra Taught by me in this manual— The great one-syllable mantra Prescribed by Mañjughoṣa.

“This mantra that brings happiness Has been given by him, the lord of the world— It is the essence of all the buddhas And the source of all the mantras.

“The self-arisen [lord] formerly taught, For the benefit and welfare of beings beguiled by evil, Seven hundred and sixty Million mantras.

“All of these mantras have gone back to their origin And abide in the image of the Teacher. This very powerful vidyārāja, however, The profound essence of these mantras, Remains ever active, Contained within the single syllable.

“The ultimate essence of the teachings of the buddhas Is thus preserved for the benefit of the world, Being stored in this Dharma device, This single syllable.

“This one-syllable mantra accomplishes all aims; It can ward off hostile kings, Perform a variety of activities, And accomplish all rites.

“It can thus perform without fail One thousand and eight activities And bestow various benefits If employed in a rite as prescribed by the rule.

“The letter m, included in this mantra, Is the heart essence of Mañjuśrī. The letter u was set to function in this world As the ever-omniscient [Mañjuśrī], aware of the modes of life.

“[This] definitive meaning Was taught by Amitāyurjñāna­rājendra And conferred by the Buddha upon Mañjughoṣa To endow him with the power to enthrall.

“This mantra, at the end of the eon in this world, When the Teacher is in nirvāṇa, Swiftly brings accomplishment, If the rites are performed according to rule.

“There is a place called Amitāyus, ‘Infinite Life,’ Designated as a buddhafield. It is there that this blessed buddha, The turner of the wheel of Dharma,

“Remains throughout infinite eons, Blessing that field with his lifelong presence. This is why his name is Amitāyurjñāna­viniścaya, ‘Expounder of the Knowledge of Infinite Life.’

“This tathāgata with great miraculous power Is the king of kings of all the worlds. He gave this eminent, excellent mantra To the Buddha’s son of great intelligence,

“The most senior among [the Buddha’s] foremost sons, Distinguished by great strength and miraculous power. This son, in turn, entrusted This mantra to Samantabhadra.

“This buddha son, in turn, Gave it to Mañjughoṣa. Now I, a tathāgata, will pronounce [This mantra]—the best [part of] his ritual.”

This foremost of [Mañjughoṣa’s] mantras Was then pronounced by the Dharma king. He spoke this mantra for the benefit and welfare Of all sentient beings:

“Homage to Tathāgata Amitāyurjñāna­viniścaya­rājendra, the arhat, the perfectly realized buddha! Homage to all the buddhas, starting with Śālendra­rāja, Amitāyus, Amitābha, and Ratnaketu.

After saluting them, one should recite the one-syllable mantra thrice. What is this mantra?

“Muṁ.

“It is this mantra, friends, that was taught by Tathāgata Amitāyurjñāna­viniścaya­rājendra, the arhat, the perfectly realized buddha who dwells in the world sphere Amitavyūhavatī. He passed on [this mantra] to the eldest and closest son of all the tathāgatas, the bodhisattva great being Mahā­sthāma­prāpta, in order to bring benefit, welfare, and happiness to all beings. He did this out of compassion for and in order to benefit many people, especially the future generations at the time when [the Buddha’s] teaching would disappear, knowing that such a time would come. He did this in order to rein in the wicked kings who would transgress against the Three Jewels during the last, lowest eon.

“[Mahā­sthāma­prāpta,] through the Buddha’s blessing, passed on [this mantra] to Samantabhadra. Bodhisattva Samantabhadra, the great being, passed it on to Mañjuśrī, the divine youth. Mañjuśrī, the divine youth, out of his kindness for all beings and the power of his compassion, then placed this mantra in his heart, in his own body.

“Thinking about the future time, when the Buddha’s teaching disappears during the lowest eon, I will be the last tathāgata. During that debased time, the lowest eon, this excellent mantra will effectively protect my teachings.

“I will now teach the ritual of this [mantra]. Listen, Mañjusvara, O divine youth with a pleasant voice, to the detailed instructions on the great ritual of your [mantra]! I will [now] teach at great length the king of rituals [that employs] this [mantra].

“To start, one should climb a mountain and recite the mantra two million times; this constitutes the preliminary practice. One should recite while living on a diet of milk dishes, observing silence, focusing the mind on the mantra and nothing else, fully embracing the triple refuge, generating bodhicitta, observing [the prescribed fasts] and the precepts of morality, and fully embracing the conduct consistent with the bodhisattva vows. After this, one can commence the rites.

“First, one should commission a painting. This should be done in a clean place by a painter who is observing the ritual fast, using uncontaminated paints and a clean piece of either cloth or silk suffused with sandalwood, camphor, and saffron. The painter himself must be clean, eat the three white foods, and wear clean clothes. He should be requested to paint during an auspicious nakṣatra, on the fifteenth day of the bright fortnight when the moon is perfectly full, [starting] at sunrise and [continuing] until midday. He should avoid [painting] past [midday]. He should continue in this way day after day until the painting is finished.

“On the canvas, one should first paint the world called Amitāyurvatī. On a cloth measuring one cubit, or a square piece of silk one width of the Buddha’s hand across, one should paint Amitāyurvatī, adorned below with mountains consisting of ruby, sapphire, and emerald, with palaces upon them embellished with fine jewels and adorned with raised flags and banners.

“In the center, one should paint Tathāgata Amitāyurviniścaya­rājendra, sitting on a jeweled throne [supported by] lions and expounding the Dharma. He is surrounded by a halo of light, and has a pure, pink complexion.

“To [Amitāyurviniścaya­rājendra’s] left, one should paint the bodhisattva great being Mahā­sthāma­prāpta, sitting on a seat of precious stone, holding forth in his [right] hand a yak-tail whisk, and directing his gaze at the tathāgata. In his left hand he is holding a citron. His body, adorned with all the ornaments, is of the light purple color of beautyberry and is surrounded by a blazing halo of light.

“To [Amitāyurviniścaya­rājendra’s] right, one should paint the bodhisattva great being Blessed Samantabhadra sitting on [a seat of] precious stone, waving a white yak-tail whisk held forth in his [right] hand. In his left, he is holding a jewel. He is adorned with all the ornaments and wears a crown blazing with jewels. His body color is that of the light purple beautyberry. He is wearing short trousers of blue silk and a pearl necklace, is invested with a jeweled sacred thread, and is surrounded by a halo of blazing light.

“To [Samantabhadra’s] right, one should paint Noble Mañjuśrī, the divine youth, with his head adorned with five locks of hair, wearing the ornaments of a boy-child, and of golden complexion. He is wearing short trousers of blue silk, a pearl necklace, and a sacred thread adorned with various jewels. His gaze is directed at Tathāgata [Amitāyurviniścaya­rājendra], and he is smiling slightly. His beautiful form is of a peaceful aspect. He should be painted endowed with all the supreme features and with his hands folded together.

“Below [Samantabhadra], one should paint the practitioner in his usual form and bearing his distinguishing marks. He should be painted in the furthermost corner of the canvas, kneeling down, with his head bowed forward.

“Above Blessed [Amitāyurviniścaya­rājendra], one should paint four blessed buddhas: to the right, Amitābha and Puṇyābha and above on the left the other two tathāgatas, Śālendra­rāja and Ratnaketu. They all are surrounded by halos of blazing light, have golden complexions, and are endowed with all the supreme features. Bestrewn with all kinds of flowers, they sit on identical lotus seats in cross-legged posture. Peaceful in appearance, they expound the Dharma.

“Above Blessed [Amitāyurviniścaya­rājendra], one should paint Sunetra with the body of a tathāgata, flying among the clouds and raining down flowers. He is endowed with all the supreme features and surrounded by a halo of blazing light. With his right hand he shows the boon-granting gesture and, with his left, he is holding the corner of his robe.

“This is the painting procedure of the blessed tathāgata Amitāyurviniścaya­rājendra, the arhat, the fully realized buddha. And the one-syllable mantra [given before] is his mantra. This mantra is equal to an uṣṇīṣa king, a cakravartin; it is equal to him in courage and power. It has great magical efficacy and power, and a mighty array of inconceivable qualities.

“In short, this mantra will accomplish, just like the tathāgata-uṣṇīṣa king, the great Cakravartin, all the rites that have been taught in detail for One Syllable. This mantra will accomplish these rites through mere recitation even when it has yet to be fully mastered, let alone when it has been. It will bring whatever result is desired. Through merely seeing the painting, whatever is pleasing to the mind will come true, and one will definitely be on course toward awakening.

“Through the blessing of Blessed Amitāyurjñāna­viniścaya­rājendra, this mantra is said to be the heart essence of all the tathāgatas; it is said to be the uṣṇīṣa king of all the tathāgatas; it is said to be the cakravartin; and it is said to be the great king of cakravartins. It is also said to be the heart essence of Mañjuśrī, the divine youth. It is called One Syllable. In short, its power is inconceivable because the Buddha’s blessing is inconceivable, and so are his miracles.

“One may not have fully mastered the One Syllable or performed the preparatory rites. One may have to do all the house chores, may eat everything [including] wine and meat, or indulge in sex. If, however, one has no faith and has not developed bodhicitta, the accomplishment will not be won. Similarly, those that offend against or harm the followers of the Three Jewels will not accomplish even a minor rite, let alone obtain a middling or supreme accomplishment.

Those who predominantly pursue sexual and culinary pleasures can fulfill them by engaging in minor activities with over one thousand and eight rites. What are these rites?

“At the beginning, one will effect self-protection with a single recitation. A double recitation will protect others. With three recitations, one will effect ‘great protection,’ whereby not even a great bodhisattva established on the tenth level would be able to disturb one, not to mention other beings.

“If one ties around one’s hips a five-colored thread incanted four times, one will arrest the semen, so that no emission will occur during one’s sleep unless one wants it to. If one is content being alone, whether by day or by night, one should do [the arresting] every day. If not, one can instead incant ashes seven times and sprinkle one’s abdomen—the semen will be arrested for three weeks. If one incants [the ashes] five times while contemplating Lord Buddha, the person whom one besprinkles with it will become enthralled.

“During a lunar eclipse when the moon disk has disappeared, one should light a fire with sticks of the crown flower plant and, even if one does not use the painting, offer ten thousand oblations of ghee while facing east. One should perform this homa near the place where the king lives—by a river close to the royal palace, or by a temple, but not inside it. In the morning the king will be enthralled and do whatever he is told. If, at the time, he does not grant an audience, he will become downcast or slow, and will be unable to concentrate.

“If this happens, one must follow up with a countermeasure—one should offer one thousand and eight oblations of milk at the first opportunity. From then on, the king will be well again. One must not target with this rite those who have faith and trust in the Three Jewels or who have given rise to bodhicitta. If one were to target them, one would accumulate an enormous amount of nonvirtue. One can only target others who are miscreants. One should show oneself every day to the wicked-minded and impetuous; they will become gentle. If they do not, they will be separated from much wealth and left with nothing but their living breath.

“There is also the following rite. At the time of a lunar eclipse, one should light a fire with sticks of the dhak tree and offer one thousand and eight oblations of ghee. In the morning, the king of the country will accept advice on matters that require consultation. One will be able to point out to him what is right to do. If one instructs him, he will donate, within six months, a village capable of providing one thousand alms of food. If one does the above homa for half a night, one will obtain the village within three months; if one does the homa throughout all the watches of the night, within one month. If one does the homa every night for one month, one will obtain a district, or a village equal to a district, or another domain with some wealth. One will not have any enemies; should enemies appear, one should do the rite again.

“At the time of a lunar eclipse, one should light a fire with sticks of devil’s horsewhip. If one’ enemies are brahmins, one should offer one thousand and eight oblations of dhak sticks smeared with curds, honey, and ghee, and after that, one thousand and eight oblations of neem tree leaves, smeared with white mustard oil. In the morning the brahmins will be appeased and the king will cease to be hostile.

“There is also the following rite. At the time of a lunar eclipse, one should light a fire of whatever sticks are available and offer one thousand and eight oblations of ghee. At the end of the homa, one should throw the ashes in the direction where the king lives; he will become enthralled. He will grant in abundance whatever enjoyments, and at whatever time, one desires, including his [personal] assistance. He will donate a small, medium, or large village or district. Within six months, one will certainly obtain an unfailing (amogha) accomplishment.

“If a member of any of the four castes develops a cruel disposition, then, regardless of whether he is of a degraded or an elevated status, or is a devotee of other deities or worldly beings, if one casts the ashes in the direction where he lives, he will be driven from his home to another country. He will feel uneasy and escape at night, or his family will be destroyed. To undo this, one should offer one thousand and eight oblations of milk; [the target] will become well.

“There is also another rite. It should be performed during a lunar eclipse following the same procedure, before a painting depicting the buddhas and the bodhisattvas, before a holy scripture, or before a caitya containing relics, by a practitioner who is clean, wears clean clothes, and has fasted for one day and one night on water free of living organisms. He should fumigate the place [for the rite] with an incense of camphor, fragrant dried flowers, sandalwood, and saffron.

“If the rite is performed on account of enemies who are brahmins, one should light the fire with sticks of the dhak tree; if they are kṣatriyas, with sticks of the bodhi tree; if they are vaiśyas, with sticks of the cutch tree; if they are śūdras, with sticks of some other tree. One should then undertake the rite proper. The sticks to be offered in the homa for the brahmins should be of the dhak tree; those for the kṣatriyas, of the bodhi tree; those for the vaiśyas, of the cutch tree; those for the śūdras, of devil’s horsewhip, or another tree as available. The homa rite should be performed using ghee.

“Similarly, for a homa on account of an important king, one should offer one thousand and eight oblations of the root of butterfly pea and the same number of the oblations of ghee. At the end, one should throw the ashes in the direction where the wicked-minded king lives, or from where he will arrive. One may, in addition, form the mudrā of the one-syllable uṣṇīṣa cakravartin, or the utpala mudrā. The king will become frightened and will turn back, or his army will fall, or another unexpected calamity will befall him. He may be struck by disease, develop mental problems, or have his words refuted.

“There are these and other rites—any that one may wish for. If one incants clothes and wears them, one will become very prosperous. If one incants [collyrium] and anoints the eyes, one will be loved by all people. If one incants the eyes and one’s entire face seven times and then looks an angry person in the face, they will become enthralled and peaceful. If one incants seven times a fruit, a flower, or anything with a pleasant smell, and then offers it to the king, he will become enthralled through merely smelling it. Any other being will become enthralled through merely seeing it. If one suffers from pain in any limb, one should wash it with warm water incanted one hundred and eight times; one will become well again.

“These rites should not target Beings that are afflicted by suffering, Those without a protector, the morally fallen, the weak, Or those who observe vows in this tradition.

“Rites of this kind should not target Those who have faith in the Three Jewels. They should not target women, The young, the old, or those who are sick.

“Likewise, they should not target The destitute, the suffering, The insignificant, or those of inferior birth. They should target beings of stature,

“Such as warriors, the impetuous, the greedy, Those with a large following or much wealth, The haughty, or the violent. It is them that such rites should target.

“Also, those who hate the teachings; The cruel; those who steal others’ property, Who have no trust in any mantras, Remedies, or yogins;

“And also impudent ones with wicked minds, Or kings despised by the subjects— It is them that the rites should target, Not those who are righteous.

“The following rite is said to be forbidden By the buddhas [to target the righteous]. If the reciter casts the ashes, With an angry mind, in a particular direction,

“Any cruel enemies who are there Will perish along with their king. All the people there will inevitably Suffer from a long-term exhaustion,

“And terrible, deadly plagues Will be seen in that place. However, one should not perform [such] rites, Lest one also falls into distress.

“After three weeks all the people And kings there will perish. Once the rite takes full effect, One should terminate it within fourteen days.

“In the first [week, the target] will become mentally disturbed; In the second, they will become exhausted; And in the third, they will die—that is why One should avoid [continuing the rite beyond the second week].

“In the first week, they will flee, In the second, they wander throughout the country, In the third, they perish— One should not perform such rites.

“These rites have been designated by the guides of the world To be solely for the purpose of guiding beings, Because the buddhas, having pure minds, Do not resort to violent means.

“All the buddhas abhor The rites that obstruct the life force; No reciter should do such rites, If he desires supreme accomplishment.

“One indulging in such wantonness Will only see one’s own fall into hell. This has been described as the ripening Of one’s solely black karma (the result of solely black rites).

“As observed by the most eminent among two-legged beings, The diversity and efficacy of rites (karma) Always makes the arising of virtue possible; Black rites of the [practitioner] can still produce virtuous results.

“Accordingly, the karma is mixed And is taught as such. This is why such a variety of rites Have been taught by those who know reality.

“The reciter should avoid Black or mixed rites (karma), But rely on the auspicious white ones, Which will bring the karmic results of good karma (activities).

“Through destroying life, The reciter will end up in hell again and again. Desisting from it, which is the practice of ahiṃsā, Is the supreme activity (karma).

“Mastering the mantras Leads to paradise and happy rebirths, Which are obtained through skillful rites (meritorious karma) And blocked by the rites (karma) that are (is) their (its) opposite.

“I have explained Dharma and non-Dharma, Differentiated (viceṣṭita) based on omniscient knowledge. If the reciter desires accomplishment, He should always perform virtuous rites (create good karma).

“When virtue is present, The mantras of the practitioner will be successful. If he is dedicated to white rites (to accumulating good karma), His liberation is guaranteed.

“The tathāgatas proclaim that, for a mantra practitioner, Accomplishment is obtained through virtue. For guiding ordinary beings, though, They teach different types of rites.

“One may accomplish, if one so desires, One thousand and eight rites. Still, if one performs inferior rites, One will not obtain the highest accomplishment.

“By putting effort into the recitation and the homa, One will obtain a middling accomplishment. The inferior accomplishment will be won swiftly If the rite is [simply] performed according to procedure.

“The rites (karma) have been taught To be of three types—supreme, middling, and inferior. A superior reciter who is an ascetic Will obtain the supreme.

“A middling reciter will obtain Success in the middling (will accumulate middling karma). An inferior reciter will always Be limited to inferior rites (accumulating inferior karma).

“He will win an inferior accomplishment; He cannot attain any other. The recitation synchronized with the homa Is again of three types.

“Superior accomplishment results from superior recitation, The middling is seen as the result of the middling, And the inferior accomplishment is obtained If the rite (karma) is minor and inferior.”