Now the blessed Śākyamuni looked again at the realm of the Pure Abode and said this to Mañjuśrī, the divine youth:

“There is, Mañjuśrī, in your ritual a painting procedure—a sādhana aid that accomplishes all activities. The ritual performed in front of this painting should employ the aforementioned one-syllable heart mantra, or the six-syllable mantra that ends with ma, or your six-syllable root mantra that starts with oṁ, or the one-syllable mantra. This king of rites will become the means of protection in the future time, when I, the Tathāgata, am in parinirvāṇa and the buddhafield is empty—at the time when the lowest eon has arrived, and the world is without protection or refuge, and with nothing to resort to. This king of rites will then become the refuge, the succor, the place of rest, and the final resort. What is this rite?

“To begin, one should draw Blessed Śākyamuni just as before, on an undamaged cloth that is shorn to remove loose fibers, seven cubits long and three cubits across, with a fringe, and infused with the essence of saffron and sandalwood. He is sitting on a lotus seat and expounding the Dharma, while looking at the divine youth Mañjuśrī. On his right, one should draw Sudhana, Subhūmi, the noble Akṣayamati, and Mañjuśrī, all of them bowing to the Blessed One. Each of them has the form of a divine youth with limbs adorned with all kinds of jewelry. On his left, one should draw Samantabhadra, the noble Avalokiteśvara, Bhadrapāla, and Suśobhana.

“They should all be painted smaller than the Blessed One. Avalokiteśvara and Sudhana should be painted with yak-tail whisks in their hands. Below the Blessed One, Vasudhā should be drawn with a basketful of jewels in her hand and the upper half of her body emerging from the earth. Two vidyādhara youths adorned with garlands, and clouds releasing rain and lightning, should be painted above the Blessed One. All the bodhisattvas hold flowers and jewels and look at the Blessed One’s face. They should be painted adorned with all types of jewelry, looking peaceful and happy, with the upper half of their bodies inclined in a sitting position.

“One should place the painting near to a caitya containing relics and recite the syllable of Mañjuśrī one hundred thousand times while facing west. One should carefully observe the vow of silence, bathe three times a day, use three pieces of clothing, and continually fast, eating dishes of vegetables and barley and whatever has been obtained as alms. One should divide the food into four parts and offer one part to the Three Jewels, one part to Mañjuśrī, one part to all beings, and use one part oneself. Not weakened in one’s body, one should visualize the Blessed One and, with the mind focused on all beings, recite the mantra while contemplating, ‘May I never do anything for my own sake, but always for the sake of all beings.’

“One should offer water for bathing, fragrances, flowers, incense, a bali, and lamps, placing the water in the painting’s shadow, the fragrances below the painting, and the flower and bali articles all around. One should first offer these things to the Three Jewels, then to Maitreya, and immediately after to Avalokiteśvara, Noble Samantabhadra, Noble Ākāśagarbha, Noble Akṣayamati, the divine youth Candraprabha, Sarva­nīvaraṇa­viṣkambhin, Noble Vajradhara, Noble Tārā, Noble Mahāmāyūrī, Noble Aparājitā, and Blessed Prajñāpāramitā. First one should offer all of the fragrances, flowers, incense, and the bali articles to those [just mentioned], and then to the painting.

“Afterward, at some place outside, using clay from an anthill, one should make figurines of all the vināyakas in the form of camels, donkeys, dogs, and elephants, and offer everything to them. One should remember to avoid oil-seed cakes, cakes made of pounded sesame seeds, horse gram (kulattha), fish, meat, root vegetables, and eggplant. Vessels made of lotus leaves or bell metal should also be avoided.

“One should practice the recollection of all the buddhas while sitting and resting on a bundle of kuśa grass. Mantra recitation should be performed mentally. One should prepare a bed in some other secluded place overspread with kuśa grass. One should avoid taking too much food or drink, or going out, seeing people, or sleeping too much. One should thus contemplate the buddhas three times a day and ensure the retention of semen. One should not disclose one’s auspicious dreams to anyone but offer them instead to the Blessed One.

“Proceeding on, one should speedily recite the One Syllable one hundred thousand times. At the end, one should read aloud [the text of] the blessed Prajñāpāramitā . At the time of recitation one should look at the face of Blessed One or the divine youth Mañjuśrī and recite without mixing up the syllables or words. [Each time] one reaches the end of the rosary, one should bow [to them] and offer [oneself to the deity]. Having, in this manner, completed the preliminary practice, one should install the painting in some good place, where one will be able to do the [main] rite in a happy frame of mind.”

This concludes the instructions on the painting procedure.

“Subsequently, one should fashion out of white sandalwood [an effigy of] Blessed Mañjuśrī sitting on a lotus seat, with the text of the blessed Prajñāpāramitā in his left hand and, in his right, a fruit. One should install the effigy facing west in a secluded, clean place and dig a fire pit in front of it. The pit should be, for all rites, square and two vitastis across. At the bottom, one should place the fragrances and all kinds of grain and make [the fire] above it. Following this procedure, one should start a new fire, using sticks of the bodhi tree or aśoka tree. One should procure ghee, rice grains, boiled rice, milk, curds, and honey, and place all of it together in a copper bowl. Having incanted it one thousand and eight times, one should perform the complete homa.

“Later, on another day, starting during the bright fortnight, one should perform the following rite. One should make the fire using bodhi tree sticks and, seeing that the fire is without smoke, one should summon the god of fire:

“Come! Come, O tawny-yellow one! One with a flaming tongue and red eyes! Give, give generously, O tawny-yellow one! Svāhā!

“With this mantra, one should offer three oblations, and then summon Blessed Mañjuśrī with the mantra:

“Come, come, O divine youth! Please help me as I strive for the welfare of all beings! Take these fragrances, flowers, and incense! Svāhā!

“Whatever one offers, one should offer with this [mantra]. When the Blessed One arrives, one should present him with a welcome offering consisting of water with fragrant flowers and later perform a homa rite. One should offer only one oblation incanted seven times. In this way, one should gratify him with ghee, rice, sesame, and barley for seven days. At some point during this period one will certainly see Noble Mañjuśrī in the form of divine youth.

“One should offer one thousand and eight oblations of sticks of sandalwood, two fingers long. If one does this every day, one will enthrall one hundred princes. If one offers one hundred thousand flowers of royal jasmine, one will enthrall a king. If one offers one thousand lotuses smeared with curds, honey, and ghee, one will obtain power substances. If one lights a fire of śamī sticks and offers into it sesame seeds, one will become an owner of great wealth. If one always gets up early and offers oblations of water into water, one will become dear to all the people. If one offers one hundred thousand oblations of sticks of the crown flower plant smeared with curds, honey, and ghee, one will obtain a village [able to provide] one thousand alms rations. If one offers oblations of fenugreek, one will obtain whatever virgin girl one desires. If one offers [sticks of] devil’s horsewhip, one will pacify any pestilence.

“If one lights a fire with sticks of a tree rich in sap and offers into it one hundred thousand oblations of sesame, one will obtain whichever girl one wishes for. If one desires sensual pleasures, one should offer one hundred thousand lotuses, and one will obtain them. By offering one hundred thousand oblations of barley, one’s food supply will become inexhaustible. If one offers oblations of bdellium and beautyberry together with ghee, one will obtain a son. If one offers royal jasmine flowers into the water where the crown flower plant [grows on] the bank, one will obtain a village within seven days. If one offers into the water royal jasmine flowers one by one, one will enthrall any person to whom one gives the remaining fragments to smell—the enthrallment will happen through merely smelling them. If one recites the mantra, having put in one’s mouth some saffron, musk, and cloves, the person that one subsequently engages in conversation will become enthralled.

“If one puts in one’s mouth some black pepper [seeds], having incanted them one thousand and eight times, one’s words will be endearing even though one may be angry. If one ties these [seeds] into one’s topknot, one will become invisible. If one looks at an enemy and keeps them in mind, the [enemy’s] anger will depart.

“If one recites the mantra continually, one will be loved by all people. If one gets up very early and offers water with [the petals of] royal jasmine flowers, [spilling it] onto a clean place on the ground, one will become a minister whose words cannot be challenged. When fear arises, one should bring to mind [the mantra], and the fear will go away. If one looks at the face of an angry person while engendering and sustaining loving kindness, their anger will depart.

“One should offer a homa consisting of all flowers with nice fragrance. Whoever one does this for will become enthralled. If, early in the morning, one drinks water incanted seven times, one will purify the imminent experiences of [ripening] karma. If one washes one’s face with water incanted seven times, one will be loved by all people. Whomever one gives incanted flowers to will become enthralled.

“By offering one hundred thousand oblations of [incanted] rice grains, one will become an ācārya. If one does the same with sesame seeds, one will obtain dominion over a district. If one offers one thousand lotuses, one will obtain one thousand dinars. If, on every fifth lunar day, one offers an oblation of bdellium, sarja resin, myrrh, and pine resin, all obtained in a fair bargain and blended together, one will obtain, when six months have passed, one thousand times more.

“One should make an effigy of the desired person out of ‘all fragrances,’ chop up its foot with a sharp, single-bladed weapon, and offer the bits as oblations. If the target is a man, one should chop the right foot; if it is a woman, the left. One will thus enthrall whoever one desires.

“If one offers oblations of thorn apple flowers for seven days, three times a day, one will obtain cattle. Similarly, if one offers sticks of the crown flower plant, one will obtain grain. With flea tree flowers, one will obtain horses; with aśoka flowers, gold; with vyādhighātaka, clothes. One can obtain anything one desires with oblations of royal jasmine flowers. Whatever are the colors of the flowers that one offers into the water at sunrise, one will obtain clothes of the same colors. If one does alms rounds with a bowl incanted seven times, one’s supply of alms will never wane. If one gets up at night and incants one’s own body, one will have auspicious dreams.

“If one wants to enthrall a king, one should obtain some dust from his feet, mix it with mustard and sesame seeds, and offer this as an oblation for seven days, three times a day. The king will become enthralled. If one wants to enthrall a queen, one should blend together sochal salt, dill, and yams, and offer this as an oblation for seven days, three times a day. She will become enthralled. If one wants to enthrall a royal minister, one should make his effigy out of cashew nut, sesame, and sweet flag, and perform the homa for seven days, three times a day. He will become enthralled. If one wants to enthrall the family priest, one should blend together tubeflower and dill and offer this as an oblation for seven days, three times a day. He will become enthralled.

“If one wants to enthrall brahmins, one should offer oblations of milk blended with ghee. All of them will become enthralled. If one wants to enthrall kṣatriyas, one should offer an oblation of rice gruel mixed with ghee for seven days. To enthrall vaiśyas, one should offer barley with sugar. They will become enthralled. If one offers oil-cakes, śūdras will become enthralled. If one mixes all these ingredients together, all the castes will become enthralled.

“If anyone suffering from exhaustion offers a bali at a road junction or in an empty house, they will be freed from exhaustion. If one recites the mantra while touching someone’s face, their fever will depart. If one’s knot of hair is incanted one hundred and eight times, one will be freed from all disease. For any disease, one should make a knot on a thread, tie one’s hair [with it], and go to sleep; all diseases will depart. When one is ravaged by a disease, one can be freed through mantra recitation alone. When one is seized by a throat obstruction, one should incant some clay from an anthill and apply it as a plaster. The disease will depart. In the case of eye disease, one should offer oblations of nīlīkalikas; it will go away.”

This concludes the section on the rites that rely on the painting procedure.

“Following the previously described procedure, one should draw on an undamaged cloth, shorn to remove loose fibers, the divine youth Noble Mañjuśrī. He is fully adorned, red in color, has the form of a divine youth, and sits on a lotus seat. On his right is Noble Avalokiteśvara, and on his left, Samantabhadra. Both of them are a little smaller [than Mañjuśrī]. Having installed this painting, one should recite the mantra ten million times; one will become a king. One will, likewise, become a king if one offers one hundred thousand oblations of sandalwood sticks smeared with saffron. The same will occur if one offers one hundred thousand oblations of agalloch sticks smeared with curds, honey, and ghee. The same will occur if one offers ten million oblations of royal jasmine flowers smeared with ghee.

“If one offers into the fire a pile of lotuses, one will obtain a hoard of dinars equal in number to the lotuses in the pile. If one does not obtain them while repeating the mantra over each lotus, one will become the monarch of the vidyādharas. If one offers one hundred thousand oblations of cashew nuts, this will bring one thousand dinars. If one offers one hundred thousand oblations of vyādhighātaka fruits, one will become an owner of great wealth. By offering one hundred and eight oblations of agalloch sticks, one will obtain grain. If one continually offers oblations of sesame, one’s supply of grain will, likewise, be unbroken.

“If one offers into the fire one hundred thousand oblations of cow’s rice mixed with curds, one will obtain one thousand cows. If one offers fenugreek seeds mixed together with śamī fruits, one will obtain whatever virgin girl one desires. If one offers śamī leaves, this will bring all types of pleasure. If one offers flowers of the agati tree smeared with milk, one will enthrall a brahmin. If one offers flowers of white oleander, one will enthrall a kṣatriya. If one offers blossoms of the bayur tree, one will enthrall a king. If one offers flowers of the thorn apple, one will enthrall a śūdra. If one offers one hundred thousand oblations of flowers of the crown flower plant smeared with curds, honey, and ghee, one will be freed from all disease.

“Following the same procedure, one should offer one hundred thousand fragrant flowers at the feet; one will definitely obtain happiness. If one lights a fire using sticks of the bodhi tree and offers one thousand oblations of śamī flowers, one will pacify the problems caused by the nakṣatras. If one goes into battle with the mantra inscribed with bovine bezoar tied to one’s head, one will not be touched by weapons. If one places the Mañjuśrī [mantra] on the shoulders of the elephants in the front line of the army, the enemy army will be crushed through merely seeing it. If one goes into battle, having affixed, at the end of a banner, a figurine of the divine youth sitting on a golden peacock throne, the enemy army will be crushed through merely seeing it.

“One should offer one hundred thousand flowers of royal jasmine at the feet and go to sleep on a bed of kuśa grass spread at the same spot. In one’s dreams one will be told whatever one wanted [to know]. Having offered one thousand lamps, one should prepare a single lamp with a wick of lotus stalk fibers, wrap it in licorice, light it, and look on; one will behold Mañjuśrī, the divine youth, as he really is.”

This concludes the second [group of rites that rely on] the painting procedure.

“One should make a figurine of the divine youth out of gold or silver, with the right hand forming the boon-granting gesture and the left holding a text of the blessed Prajñāpāramitā . Having placed it before a suchlike basket containing relics, one should recite the one-syllable mantra one hundred thousand times. One should worship it with offerings during the daytime and feed, in front of the figurine, male and female children. One should provide song, music, and book reading. When the mantra recitation [of one hundred thousand repetitions] is completed, one should make a farewell offering of the three types of flowers and ask [the deity] to depart. This should be done following the previously described procedure for the summoning and the dismissing.

“One should form the padma mudrā and recite the mantra. Then, with the banner mudrā, one should do the invoking; with the swastika mudrā, one should offer the seat; with the complete mudrā, the welcome offering; with the single liṅga mudrā, flowers; with the wishing mudrā, lamps; with the twin mudrā, incense; with the peacock throne mudrā, fragrances; and with the staff mudrā, a bali. Following this procedure, one should practice day and night, day after day, until the mantra recitation [of one hundred thousand repetitions] is completed. After that, one can commence the rites.

“If one sets afloat on a river that flows toward the ocean one hundred thousand flowers of royal jasmine, one will obtain a dominion. If one places, at nighttime, a heap of royal jasmine flowers before the Blessed One and goes to sleep there, one will see in one’s dream the Blessed One teaching the Dharma, surrounded by bodhisattvas. One should do this rite only for the intended person and no one else.

“If one offers, while fasting, oblations of pine resin incense mixed with honey, starting during the bright fortnight, one will obtain a kingdom. If one recites the mantra ten million times, one will behold Mañjuśrī in person, and he will teach the Dharma. If one brings [him] up [in conversation] with someone, he will appear directly. One will become a bodhisattva irreversibly established on the path to buddhahood.”

This concludes the third group of rites that rely on the painting procedure.

“One should fashion out of red sandalwood the form of the divine youth flanked by Priyaṅkara on one side and Vīramatī, sheltered by an aśoka tree, on the other. One should place them to one side and make a replica [of them] from red sandalwood mixed with salt, mustard, and brown mustard. One should finely chop [the replica] and offer [the fragments] as oblations. One whose name one recites while making the offering will become enthralled. Similarly, one whose name one recites while offering udumbara fruits will become enthralled. So too, one whose name one recites while offering kākodumbarikā fruits will become enthralled.

“If one wants to enthrall a brahmin, one should offer oblations of śṛṅgāṭaka; if it is a kṣatriya, one should offer lotus roots; if it is a vaiśya, one should offer kaśeruka roots; if it is a śūdra, one should offer oblations of śālūka. If one offers one thousand and eight oblations of salt and sugar grains three times a day for seven days, whoever’s name one recites while offering, that person will be enthralled. If one offers one thousand and eight oblations of neem tree leaves smeared with mustard oil three times a day for seven days, whoever’s name one uses while offering, that person will be enthralled. Each of these homa rites will result in enthrallment.

“If one offers into the fire one hundred thousand flowers of yellow-berried nightshade, one will obtain gold. If one offers one thousand and eight kālāñjikā flowers, one will obtain a large village. If one offers flowers of the trumpet flower tree, one’s supply of grain will be inexhaustible. If one offer flowers of śrīparṇī, one will obtain gold. If one offers sweet flag smeared with curds, honey, and ghee, one will have an upper hand in all debates. If one places in a copper dish juice of the brāhmī plant blended with ghee, incants it ten thousand times, and drinks it, one will be victorious in all debates. If one throws, in front of an angry person, a lump of earth incanted one thousand and eight times, their anger will depart.”

This concludes the fourth group of rites that rely on the painting procedure.

“One should commission a painter to paint, while observing the ritual fast, on an undamaged, shorn cloth and using uncontaminated paints, Noble Mañjuśrī sitting on a lotus seat and teaching the Dharma. On his right is Noble Mahāmekhalā, and on his left, Noble Prajñāpāramitā. The latter is reciting mantras, is adorned in all types of adornments, and is dressed in white clothes. Below Noble Mañjuśrī, there is a lotus lake dotted with many different species of lotus, where two nāga kings, their bodies submerged, hold lotus stalks in their hands.

“Noble Aparājitā, to one side, is destroying vināyakas and obstructers. Her mouth is blazing with fire and her brow is knitted. On the other side there is Noble Parṇaśavarī. She is dark, with red eyes, and she holds a noose and an axe in her hands. Mounted upon a peacock, she is the practitioner’s protectress. The practitioner, for his part, should be painted holding a garland of lotuses in his hands and looking at the face of Noble Mañjuśrī. Above Noble Mañjuśrī two gods should be painted, holding in their hands yak-tail whisks, flower garlands, and drums.

“One should install this painting facing west in a caitya containing relics and recite the mantra ten million times. At the end of the recitation, one should offer a large pūjā, have the Prajñāpāramitā read aloud, and recite the mantra ten thousand times while looking at Mañjuśrī’s face. The painting will subsequently shake. One will obtain a kingdom and the divine eye. One will become a vidyādhara and will laugh, will become a wheel turner, and will teach. One will attain the first bodhisattva level and will listen to Mañjuśrī’s Dharma teachings.

“One should, in front of the same painting, obtain ghee from a tawny cow that has given birth to a calf of the same color, place it in a copper bowl, and recite the mantra until the ghee becomes hot, then emits smoke, and then bursts into flames. If one drinks it when it becomes hot, one will become supremely intelligent with the power to remember [everything heard]; if one drinks it when it emits smoke, one will become invisible; if one drinks it when it bursts into flames, one will be able to walk on air. One should place the ghee inside a bowl of unbaked clay with a lid, wrap the bowl in sweet flag and royal jasmine flowers, and recite the mantra until sprouts appear. If one eats the sprouts, one will be able to retain in one’s memory [everything heard]. If one recites the mantra another ten million times, one will behold Mañjuśrī in person, hear his Dharma teachings, and have faith in them.

“One should make a hundred-petaled lotus out of gold, place one’s right knee on the ground, and recite the mantra until the lotus emits flames. Through merely holding it, one will become the monarch of the vidyādharas, unassailable by others. One should put some red arsenic, yellow orpiment, or collyrium in a box make of śrīparṇī wood and recite the mantra until the substance makes a crackling sound. Through merely holding it, one will become an invincible master of the rākṣasas and piśācas who roam the earth.

“One should take an undamaged sword with all the characteristics of good quality and recite the mantra until the sword acquires a hood like a snake. By holding the sword, one will become an unassailable emperor of vidyādharas and live for an eon. One should wrap some red arsenic in the three metals, place it in one’s mouth, and recite the mantra until it makes a gurgling sound. One will become an invisible sword bearer. Unseen, one will be able to pursue all kinds of virtuous quests, except for the hedonistic ones. One should obtain some pith from a bodhi tree that grows on a śamī tree, wrap it in the three metals, place it in the mouth, and recite the mantra until it makes a gurgling sound. One will become invincible and will live one thousand years.

“One should place a silver wheel in front of an asura opening and recite the mantra until the wheel has breached the [locking] devices set by the asuras and enters there. At that very moment, asura girls will emerge. If one enters their place with them, one will live one eon. One should place an iron trident at the opening of that passage and recite the mantra there. All the locking devices in there will break up. One will be able to enter with the girls that one desires and live there for one eon. One will behold Blessed Maitreya.”

This concludes the fifth group of rites that rely on the painting procedure.

“One should commission [a figurine of] Noble Mañjuśrī, the size of a thumb, made from the white crown flower plant. If one offers to it one hundred thousand flowers of the crown flower plant, one will obtain a vassal kingdom. If [the figurine] is made from the root of white oleander, one thumb in size, and one offers to it ten million flowers of the same plant, one will become a minister. If the figurine is made of karahāṭa wood, one vitasti in size, and one offers to it one hundred thousand flowers of the same tree, one will become the general of an army. If the figurine of Noble Mañjuśrī is made of white sandalwood, one vitasti in size, and one offers to it one hundred thousand flowers of royal jasmine, one will become a family priest.

“One should commission a figurine of Noble Mañjuśrī made from the wood of the bodhi tree, one finger in size. If one offers to it a jar of unsullied water, one will be highly esteemed by many people. If the figurine is made of ‘all fragrances,’ one will obtain, by offering to it flowers of all the fragrances, whatever one desires. If a practitioner of mantra continually offers oblations of agalloch sticks, he will be highly esteemed by many people. By reciting continually he will purify even the five karmas of immediate retribution; he will see Mañjuśrī at the time of death; and he will propagate Mañjuśrī’s teachings.

“If one recites the mantra one hundred and eight times every time one rises up [in the morning], one will be unassailable by any being. If one looks at the master, having incanted one’s eyes, he will become kindly disposed. Whoever one targets with the rite will be affected within seven days if they are in the same locality; if they are in another village, within twenty-one days; if they are in another province, after four months; if they are in a river, after six months. One may thus accomplish every activity, except for the pleasure-oriented or violent, using the procedure particular to one’s own lineage, and not other mantra [lineages].”

This concludes the sixth group of rites that rely on the painting procedure.

“This bliss-granting king of manuals Is said to be of benefit at the end of the eon. It was formerly taught by the Sage For beings with little merit.

“It will bring accomplishments At that terrible and dreadful time When the teaching of the Teacher, The majestic Lion of the Śākyas, has disappeared.

“Now the seventh procedure will be taught In this king of manuals that brings happiness. This ritual procedure of mine is taught For that terrible time.

“This method is intended especially For beings with little merit. It is the root cause for the accumulations that lead to awakening; It is oriented toward the path of the three vehicles.

“During this period, I teach beings The skill in means, As they will be stupefied by craving And confused by desire and hatred.

“I teach this method for those Who are controlled by the power of craving— The method that is the cause of good karma For those bound by the fetters of craving.

“The accomplishment, that which is to be accomplished, And the power substances arise based on the mantra methods— They are taught by the guides of the world For those beings who require guidance. These rites possess great efficacy [When performed by] practitioners who recite mantras.”

This was spoken by the eminent Sage, The Lion of the Śākyas, the supreme being. Having thus taught at length about The power and efficacy of the mantra system, He then explained the accomplishment That never fails during this debased eon.

The supreme Victor then said to the hosts of gods In the realm of the Pure Abode:

“Whatever, friends, was taught at length In this king of manuals Constitutes the instructions of Mañjughoṣa Intended for the benefit of the world.