Toh 381 — Emergence from Sampuṭa

Part 1

F.73.bOṁ, homage to Vajraḍāka!

Thus did I hear at one time. The Blessed One was dwelling in the bhagas of vajra queens, which are the essence of the body, speech, and mind of all tathāgatas. There, he noticed Vajragarbha in the midst of eight hundred million lords of yogins, and smiled. As the Blessed One smiled, Vajragarbha immediately rose from his seat, draped his robe over his shoulder, and knelt on his right knee. With palms joined, he spoke to the Blessed One. {1.1.1}

“I would like to hear, O master of gnosis, about the secret foundation of all tantras, defined as their emergence from sampuṭa.” {1.1.2}

The Blessed One said:

The Blessed One replied, “These tantras are all the tantras. By the phrase all the tantras is meant the Guhyasamāja Tantra, and so forth. That which constitutes their foundation has been established—this is what is meant. Because this foundation is inaccessible to Viṣṇu, Śiva, Brahmā, hearers, and solitary buddhas, it is secret. This secret foundation is sampuṭa, whose nature is gnosis and skillful means. F.74.a This (gnosis and means) itself is the emergence, which is the meditative absorption of sampuṭa—this is what is meant.^[1]Emergence means ‘arising.’ Such defines the intrinsic nature of all animate and inanimate things.^[2] Therefore it is their defining characteristic. {1.1.8}

“Alternatively, by the word sampuṭa^[3]—sampuṭa that is the foundation of all the tantras—Vajrasattva is meant. By the word secret is meant the secret character of encoding a mantra according to specified rules, of the empowerment ritual of the maṇḍala deities, and so forth. {1.1.9}

“Hear this tantra, explained by me, which has the nature of insight and means!

Vajragarbha said:

The Blessed One said:

Part 2

“Now I will teach the thirty-seven auxiliary factors of awakening.

“The following are the four applications of mindfulness:

“From observing the body—dwelling upon the inner body, the outer body, and both the inner and outer body simultaneously—one reaches an understanding and becomes mindful of the world of beings who require guidance, dejected on account of their ignorance. {1.2.1}

“From observing the sensations—dwelling upon the inner sensations, the outer sensations, and both the inner and outer sensations simultaneously—one reaches an understanding and becomes mindful of the world of beings who require guidance, dejected on account of their ignorance. {1.2.2}

“From observing phenomena—dwelling upon inner phenomena, outer phenomena, and both inner and outer phenomena simultaneously—one reaches an understanding and becomes mindful of the world of beings who require guidance, dejected on account of their ignorance. {1.2.3}

“From observing the mind—dwelling upon the inner mind, the outer mind, and both the inner and outer minds simultaneously—one reaches an understanding and becomes mindful of the world of beings who require guidance, dejected on account of their ignorance. {1.2.4}

“These are the four applications of mindfulness. {1.2.5}

“Now, for the four right exertions, one forms a strong wish that evil and unwholesome dharmas that have not yet arisen may not arise. One strives for this, takes up discipline for its sake, reins in one’s thoughts, and makes a genuine resolution toward this end. {1.2.6} F.76.b

“One forms a strong wish for the removal of evil and unwholesome dharmas that have already arisen. One strives for this, takes up discipline for its sake, reins in one’s thoughts, and makes a genuine resolution toward this end. {1.2.7}

“One forms a strong wish that wholesome dharmas that have not yet arisen may arise. One strives for this, takes up discipline for its sake, reins in one’s thoughts, and makes a genuine resolution toward this end. {1.2.8}

“In the same way, one forms a strong wish—one which increases by cultivating it more and more—for the wholesome dharmas that have arisen to remain, for complete fulfillment through the cultivation of immeasurable skillful means, and for the complete fulfillment of that which has not yet been fulfilled. One strives for this, takes up discipline for its sake, reins in one’s thoughts, and makes a genuine resolution to this end. {1.2.9}

“These are the four right exertions. {1.2.10}

“Now, for the four bases of miraculous power, one cultivates the miraculous power of the samādhi of aspiration accompanied by the formation of relinquishment. This involves renunciation based on discrimination, the absence of desire, and the cessation of afflictions, leading to refinement in which one thinks, ‘May my aspiration not be too slack, may it not be too taut.’ {1.2.11}

“One cultivates the miraculous power of the samādhi of diligence accompanied by the formation of relinquishment. This involves renunciation based on discrimination, the absence of desire, and the cessation of afflictions, leading to refinement in which one thinks, ‘May my diligence not be too slack, may it not be too taut.’ {1.2.12}

“One cultivates the miraculous power of the samādhi of investigation accompanied by the formation of relinquishment. This involves renunciation based on discrimination, the absence of desire, and the cessation of afflictions, leading to refinement in which one thinks, ‘May my investigation not be too slack, may it not be too taut.’ {1.2.13}

“One cultivates the miraculous power of the samādhi of mental activity accompanied by the formation of relinquishment. This involves renunciation based on discrimination, the absence of desire, F.77.a and the cessation of afflictions, leading to refinement in which one thinks, ‘May my mental activity not be too slack, may it not be too taut.’ {1.2.14}

“These are the four bases of miraculous power.^[26] {1.2.15}

“Now, for the five faculties, one places one’s faith in the worldly correct view that is valid in the realm of desire.^[27] This means to develop conviction in the ripening of one’s karma. With the thought, ‘Whatever acts I am going to commit, whether wholesome or unwholesome, I acknowledge that they will bear results,’ one does not commit unwholesome acts even at the risk of losing one’s life. This is called the faculty of faith. {1.2.16}

“One acquires by means of the faculty of diligence whatever qualities one places one’s faith in using the faculty of faith. This is called the faculty of diligence. {1.2.17}

“With the faculty of mindfulness one is not in danger of destroying whatever qualities were acquired by means of the faculty of diligence. This is called the faculty of mindfulness. {1.2.18}

“One brings one-pointed focus with the faculty of samādhi to the qualities that are safeguarded by the faculty of mindfulness. This is called the faculty of samādhi. {1.2.19}

“One fully comprehends with the faculty of insight the qualities that one contemplates one-pointedly with the faculty of samādhi. This is called the faculty of insight. {1.2.20}

“These five faculties develop into five powers, namely, (1) the power of faith, (2) the power of diligence, (3) the power of mindfulness, (4) the power of samādhi, and (5) the power of insight. These are the five powers. {1.2.21}

“What in this list of thirty-seven factors are the seven aids to awakening? They are (1) the mindfulness aid to awakening, (2) the examination of phenomena aid to awakening, (3) the diligence aid to awakening, (4) the contentment aid to awakening, (5) the serenity aid to awakening, F.77.b (6) the samādhi aid to awakening, and (7) the equanimity aid to awakening. These involve renunciation based on discrimination, the absence of desire, and cessation, and lead to total refinement in which one becomes completely free of afflictions. One should cultivate these seven aids to awakening, the examination of phenomena, and so forth. {1.2.22}

“And what is the noble eightfold path? The correct view, which transcends the mundane sphere, is not being motivated by the belief in a soul (ātman). It is being motivated instead by the belief that there is no being (sattva), psyche (jīva), spirit (poṣa), person (puruṣa, pudgala), human (manuja, mānava), agent (kāraka), or experiencer (vedaka); no annihilation or eternal enduring; no existence or nonexistence;^[28] and no distinction between virtuous and nonvirtuous,^[29] all the way up to no saṃsāra and no nirvāṇa. This is called the correct view. {1.2.23}

“Thoughts (saṃkalpa) through which arise the afflictions of desire, hatred, and delusion, are thoughts that one should avoid.^[30] Thoughts through which arise^[31] an abundance of morality, meditative absorption, insight, liberation, and vision into the wisdom of liberation, are thoughts that one should have. These are called correct thoughts. {1.2.24}

“One should use speech that hurts neither oneself nor others, causes no distress to oneself or others, and is not derisive of oneself or others. By applying one’s attention to this one becomes endowed with this speech, F.78.a through which one enters the correct noble path. This is called correct speech. {1.2.25}

“One should not commit acts that are negative, and whose results are negative. One should perform acts that are positive, and whose results are positive. One should not commit acts that are positive, but whose results are negative. One may commit acts that are negative, but whose results are positive and lead to reducing the negative. Relying on virtuous acts is the correct activity. This is called correct activity. {1.2.26}

“Correct livelihood is when one’s livelihood is restrained, like that of the noble ones, and strictly follows the tenets of virtue,^[32] when it is free of hypocrisy, when it does not involve too much talking, when it is not embellished by stories, when one’s conduct has moral integrity, when it does not involve envy of the gains of others,^[33] when one is content with one’s blameless gains, and when it is recommended by the noble ones. {1.2.27}

“One should avoid wrong effort, not recommended by the noble ones, that relies on desire, hatred, ignorance, and other afflictions. Instead, one should pursue the effort that brings one to the genuine truth of the noble ones’ path, lays out the path leading to nirvāṇa, and delivers one to each successive stage. This is called correct effort. {1.2.28}

“The mindfulness in which one’s repose is unshakable, one’s body is straight and not crooked, one is able to see the shortcomings, and so forth, of saṃsāra, and by which one is led to the path to nirvāṇa, is a non-forgetting that connects one to the correct path of the noble ones. This is called correct mindfulness. {1.2.29} F.78.b

“A samādhi engaged in correctly is the meditative absorption by abiding in which one abides in the right way for the sake of liberating all beings and thus reaches nirvāṇa. This is called correct samādhi. {1.2.30}

Vajragarbha asked, “What subtle energy channels are in the body?” {1.2.36}

The Blessed One said, “There are one hundred and twenty of them, corresponding to the divisions within the four cakras. The chief ones, those with bodhicitta as their innate nature, are thirty-two in number. They are:

Vajragarbha asked, “Of what kind are these channels, O Blessed One?” {1.2.40}

The Blessed One replied, “They all are permutations of the threefold existence, and are entirely devoid of apprehended object and apprehending subject.” {1.2.41}

Part 3

Then all the tathāgatas, having paid reverence and prostrated to the Blessed One, said, “Please teach us, O Blessed One, the secret, pithy wisdom that has no equal.” {1.3.1}

The Blessed One, acknowledging the request made by all the tathāgatas, entered the meditative absorption called “the vajra lamp of wisdom that is the essence of all the tantras” and expounded this secret of all the tantras: {1.3.2}

Now the Blessed One entered the meditative absorption called “the stainless seat of the overpowering ability of all the tathāgatas” and explained bodhicitta. {1.3.12}

The Blessed One said:

Part 4

“Alternatively, with the adverbial particle evaṃ (thus) is expressed the totality of tantras, from their beginning to their end. The statement mayā śrutam (have I heard) is made because great passion continually dwells in this tantra. The syllable śru indicates hearing, and the syllable ta, Lord Mahāsukha (Great Bliss). In saying ‘only heard by me,’ the narrator means that it was heard with his ear consciousness, but not directly realized. It has been, however, realized by the Blessed One, so nothing is amiss.”^[47] {1.4.39}

The Blessed One continued, “There is no distinction between the recounter of the teaching and the teacher. Or, rather, realization is only from the perspective of the person to be guided, so that the teacher could himself be the recounter: {1.4.40}

“Wherever Lord Mahāsukha dances, he is playing by means of language with singular and multiple modes of expression. Whatever has been taught by the Blessed One, O sons of noble family, that ‘I have heard at one time,’ that is to say, on a particular occasion. This implies that I have realized it. This statement indicates the attainment of the meditative absorption of complete confidence in the inconceivable. {1.4.42}

“All entities are of equal taste. Bhagavān (one possessing grace) and samaya (time) are said to be one and the same.

“An alternative interpretation is that a bhagavān is one who has destroyed (bhagnavān) all qualities inconducive to awakening.^[49] Another interpretation is that the body, speech, and mind of all tathāgatas are the essence, this essence is the vajra, this vajra is the queen, and in the bhaga of this vajra queen dwelled the Blessed One. By addressing him he bhagavan (O Blessed One), one implies that he dwelled in the bhaga.” {1.4.49}

The Blessed One continued, “This means that the minds of people requiring guidance are captivated by various methods which, for every tathāgata, are of equal taste. ‘I heard his teaching when the Blessed One was dwelling in the source of phenomena, which has the nature of [the bhaga of] vajra queens,^[50] who, in turn, are the essence of the body, speech, and mind of all the tathāgatas.’ This is how it is: since afflictions are destroyed by insight—afflictions which themselves are devoid of insight—the insight is called bhaga.^[51] In this bhaga dwells every tathāgata together with his queen. {1.4.50} F.82.b

“O sons of noble family! The letters of the phrase evaṃ mayā śrutam (thus have I heard) are always formed (saṃsthita) at the beginning of a Dharma teaching. These pure letters, which bring the accomplishment of full awakening, and which are ineffable, O Vajrapāṇi,^[52] have been spoken by me. By means of these letters, beings reach the other shore of saṃsāra, so distant. Having repeatedly put^[53] this goal in front of yourself, you will, with your mind set on it, attain the state of awakening or the state of Vajrasattva in this birth.^[54] {1.4.52}

“Beings can attain this inconceivable state, which is not attained even by the bliss-gone ones.^[55] Beings can become buddhas when correctly instructed and when the goal is set.^[56] By mere self-indulgence^[57] they would fall into Avīci hell. They should therefore abandon being afflicted by afflictive thoughts. Fine practitioners, who are beyond the fear of saṃsāric existence, will meditate with a pristine mind. In this way, through the application of skillful means and insight, they will attain the true and pristine state, whose character is the nature of original awareness. Through the transformative power of insight and skillful means, they will become equal to space, illuminating the three realms. This goal is difficult to attain, universally present, and free of causes and conditions. Acting in the world on behalf of oneself and others like a wish-fulfilling gem is, of all siddhis, the supreme one.” {1.4.53}

Part 1

“A brahmin’s daughter, a washerwoman, an outcast, a musician, a high caste woman, a princess, a daughter of an artiste, or a craftswoman. She should have the eyes of a doe, a slender waist, wide hips, and taut breasts. She should have a fine bhaga, and be strict in her observance of samaya, clever, honest, and conversant with mantra and tantra. F.83.b These girls are said to be, in the whole triple universe, invaluable to superior practitioners. With them, every accomplishment will be attained, precisely according to the sequence of the families. {2.1.12}

Part 2

“In this way, the practitioner of the true state (tattvayogin), resolved upon the practice, authorized by his master, and abiding by his samaya, should practice meditation. If he does, what would be the use of committing to practice hand mudrās, mantras, making deity statues, or cultivating himself as deity, all of which can only produce common siddhis? Intent on buddhahood, he should clearly set up his goal and do the practice of the chosen deity. F.87.a In this way, when the goal has been reached, the threefold universe will become for him like the sky. Consequently, the skilled practitioner, having renounced everything, applies himself to the practice of meditation in the state he has attained, cultivating day and night self-reflexive awareness (saṃvedana) exclusively. {2.2.33}

“On a mountaintop, in a Śiva temple, in a lotus garden, on the ocean’s shore,^[82] in a royal park, in any secluded place,^[83] in his own home, in any place pleasing to the mind that is praised by the omniscient ones—in locations like these, in whatever place the adept of mantra may find himself—there he should practice meditation with tenacity. Awakening can never be directly attained without insight and skillful means. Therefore, if he abandons the wisdom consort (prajñā), the sublime lady who grants complete awakening, siddhis that are endowed with each of the seals (mudrā) will not be bestowed.^[84] For that reason, he should apply the four seals that give rise to wisdom. {2.2.34}

“Ignorance is the samayamudrā (seal of commitment). Hatred is always said to be the mahāmudrā (great seal), and envy the karmamudrā (seal of action). Desire is, by its nature, the dharmamudrā (seal of phenomena). The practitioner should manifest these different seals and sexually enjoy and serve^[85] his consort (prajñā), regarding them both (the seal and the consort) to be deity by nature. {2.2.35}

“Being tranquil because of ignorance, wrathful because of anger, or impassioned because of desire, he performs different actions to fulfill the aims of these five emotions.^[86] With these five, he becomes a victorious one.^[87] {2.2.36}

“At dawn, at the close of the day, at midday, or at midnight he should thoroughly do the practice with the consort (mudrā). Otherwise there will be no accomplishment. When the practitioner stays among uncouth people, and is afraid that the teachings might be disparaged, he should visualize the union with consort in his own mind only, manifesting it in his imagination. Otherwise, the practitioner should do this practice assiduously with a real consort. If a wisdom consort (prajñā) cannot be acquired in the flesh,F.87.b he should practice perpetually with those in ‘the horizontal profession.’^[88] For if the practitioner does not physically touch the best of lotuses^[89] every day, every month of the year, his samaya becomes damaged. And when the samaya is damaged, he becomes negligent of his practice. Having restored his samaya of a bodhisattva, he should vow not to let this happen again thenceforth. Consequently, he should do the practice with the consort (mudrā) in secret, using secret substances, mantra, and tantric techniques, while keeping his samaya, following his prescribed conduct, and abiding in reality (tattva). Having attained awakening in this way, having inevitably reached the inconceivable state by means of the correct practice of union, he should meditate one-pointedly on the threefold universe as the inconceivable domain.” {2.2.37}

Part 3

Vajragarbha said:

The Blessed One said:

Part 4

“Oṁ tāre tuttāre ture svāhā. {2.4.3} F.90.a

“Oṁ kurukulle hrīḥ svāhā.

Part 1

Part 2

Part 3

Part 4

“Starting precisely from there, the follower of Mantra should enter this dwelling of the deity and visualize a moon disk transformed from the letter a. Above the disk, he should visualize a white, five-pointed vajra scepter, according to procedure. Having then made offerings to all the tathāgatas, and so forth, he should prostrate himself, and say the following: {3.4.8}

“ ‘May all buddhas and bodhisattvas please keep me in their heart! From now until I sit on the throne of liberation, I, named such and such,

Then the lord entered the meditative absorption called “that which arises from the pinnacle of all vajra holders” and gave this inspiring teaching: {3.4.18}

“Now, staying in a place suitable for meditation, he should observe the absence of intrinsic identity in all phenomena. Everything of an external and internal nature is imputed by mind. There is nothing else that exists beyond mind. Since all phenomena, being luminous, have never arisen in the first place, he should mentally declare them to be unproduced. Then he F.97.a should perceive his own mind, which is luminous by nature, in the form of a moon disk, while reciting the following mantra with enthusiasm:^[150]

“ ‘Oṁ, I penetrate my mind.’^[151] {3.4.19}

“a ā i ī u ū ṛ ṝ ḷ ḹ e ai o au aṃ aḥ.” {3.4.22}

Vajragarbha then asked:

The Blessed One said:

“These qualities of the awakened ones enter into it in the form of the letter a, and the rest. Possessing the luster of a crystal or the moon, they come in atop the moon disk, causing the mind, which is luminous by nature, to expand.^[155] The follower of Mantra should then generate the altruistic aspiration for awakening with the following mantra:^[156]

“Oṁ, I give rise to bodhicitta.^[157] {3.4.24}

“Here, too, the qualities of the awakened ones enter like stars in the form of the syllables ka, and so forth, by means of the qualities being reflected in the syllables. These syllables are:

“ka kha ga gha ṅa ca cha ja jha ña ṭa ṭha ḍa ḍha ṇa ta tha da dha na pa pha ba bha ma ya ra la va śa ṣa sa ha kṣaḥ. {3.4.27}

“This maṇḍala procedure has not been taught in its entirety in other tantras. Here, in addition, in order to stabilize the generation of the mind of Samantabhadra, F.97.b he should visualize himself in the image of a radiant, white vajra scepter there in the middle of the aforementioned moon disk, while reciting the following mantra:^[158]

“Oṁ vajra! Please remain.^[159] {3.4.28}

Oṁ, I am of the nature of vajra.^[161] {3.4.32}

Vajragarbha then asked, “How do I further meditate on this vajra, O Blessed One?” {3.4.35}

The Blessed One said, “May all the tathāgatas listen! One should again visualize Vajrasattva—the reflection of the buddhas endowed with the supreme of all characteristics—while reciting the following mantra:

“Oṁ, I am just like all the tathāgatas.^[163] {3.4.36}

Then the great bodhisattvas, led by Vajragarbha, addressed the Blessed One yet again:

The lord said:

“In this manner, one should generate oneself as Vairocana, visualizing, above and below, the syllables of the mantra. F.98.a Following the usual procedure, one should then emanate Mount Sumeru and a vast triangle, adorned with a maṇḍala of different colored lights. One should visualize, arising there, a beautiful palace, and in it, the syllable paṁ, which transforms into a multicolored lotus with a sun disk atop it. This is adorned with the syllables ya, ra, la, and va, in conjunction with the maṇḍalas of wind, fire, and so forth. Then, above that, with the appropriate mantra,^[164] one should visualize a temple palace surmounted with a vajra-jewel pinnacle, shining with various jewels and gems, and adorned with colorful streamers and banners with tiny bells attached to them, shaken by the wind. The palace is further adorned with garlands, chaplets, multi-string chains of pearls, and moon crescents. It is praised and glorified by all the tathāgatas inhabiting it. While visualizing this one should recite the mantra hūṁ. {3.4.40}

“Having placed this mantra, hūṁ, on a moon disk in one’s heart, one should visualize that it transforms into a five-pronged vajra scepter. One should repeatedly radiate from it five-pronged vajra scepters, and absorb them all back as buddhas. Next, one should visualize that the very same vajra scepter transforms into Vajrasattva, radiant like the color of the moon, and endowed with the supreme of all characteristics. {3.4.41}

“Vaṃśā and the other three have two arms and a single face. {3.4.51}

“On the outer rim there should be placed the yoginīs of the maṇḍala, each holding her respective emblem—the flower, and so forth. They likewise have two arms. {3.4.52}

“At the eastern gate one should draw the goddess Vajrāṃkuśī, the color of dark sky, with her right and left faces black and white respectively. In her first hand she holds a goad, in the second she brandishes a sword, and in the third she holds a discus. Her left hands hold a noose, display a threatening gesture, and hold a bell. These are the emblems in her six hands. {3.4.53}

“At the southern gate one should draw the white and yellow mother,^[167] Vajrapāśī, whose right and left faces are black and red respectively. In her right hands she brandishes a noose, a vajra scepter, and a sword. In her left hands she holds a discus and a bell, and holds a noose while forming a threatening gesture. These are the emblems in her six hands. {3.4.54}

“At the western gate one should draw Vajrasphoṭā,^[168] red in color and with great brilliance. Her right and left faces are black and white respectively. In her six hands she is holding, on the right, a fettering chain, a vajra scepter, and a sword, and on the left, a discus, a bell, and a goad. These are the emblems in her six hands. {3.4.55} F.99.a

“At the northern gate there is the terrifying Vajraghaṇṭā. She has three faces: the middle one is green, the right one black, and the left one white. In her six hands she holds a bell, a vajra scepter, a sword, a discus, a goad, and a noose. {3.4.56}

“All should be visualized standing on a sun disk upon a multicolored lotus, with their blazing hair flowing upward. {3.4.57}

“In the intermediate directions, starting from the southeast, there are yoginīs who hold their respective emblems—the flower, and so forth. They are typically known to possess two arms. {3.4.58}

“At the gates starting from the east, there are yoginīs holding a goad, a noose, a fettering chain, and a bell. Thus the maṇḍala is provided with gatekeepers. {3.4.59}

“The syllables jaḥ, hūṁ, vaṁ, and hoḥ are taught to be their respective heart mantras; there is no doubt about this. Through being arranged, fashioned, and so forth in this manner, this is the outer maṇḍala of glorious Vajrasattva, replete with the emblems and gestures. {3.4.60}

“Inside the outer maṇḍala, the same design as before, is another, half its size—the maṇḍala of the wind element, in the shape of a half-moon disk, adorned with eight pillars, and surrounded on the outside with a quadruple line. {3.4.61}

“In all the locations assigned to the respective deities, one should arrange Gaurī and the others, along with their thrones, as described. In the center one should visualize the syllable hrīḥ;^[169] in the quarter toward the east, the syllable hrīḥ;^[170] in the south, the syllable hiḥ;^[171] in the west, the syllable gīḥ;^[172] in the north, the syllable jiḥ;^[173] in the southeast, the syllable taṁ; in the southwest, the syllable jaṁ; in the northwest, the syllable maṁ; and in the northeast, one should place the syllable haṁ. {3.4.62}

“In the outer circle, in the southeast, one should place the syllable oṁ; in the southwest, the syllable aṁ;^[174] in the northwest, the syllable eṁ;^[175] and in the northeast, one should place the syllable aiṁ.^[176] {3.4.63}

“At the eastern gate one should place the syllable jaḥ; at the southern gate, the syllable hūṁ; at the western gate, the syllable vaṁ; and at the northern gate, the syllable hoḥ. {3.4.64}

“Further outside one should visualize, surrounding the maṇḍala, the eight charnel grounds. One should place there the eight great spirits, Indra, and the others, who are very frightened. {3.4.65} F.99.b

Part 1

[Vajragarbha said:]

The lord then entered the meditative absorption called “the power of ḍākinīs’ conquest” and explained the pledge signs of ḍākinīs. {4.1.2}

“Mukhe, ghoghu, gughu, mughu, lughu, duṣṭu—one should enthusiastically utter these code words when the signs of a yoginī are seen.^[187] {4.1.8}

“And also:

“Ḍā, ḍī, pu, su, mā, yo, bhī, vī, lu, strī, sa(?), pe, phī(?), bha, bhū, pī, dū, ḍī, ma, strī, kū, hā, ja, ke, bha, sva,^[188]pra, jā, o, mā, go, rā, de, mā, kā,^[189]tri, ko, ka, la, kā, hi, mre(?), śri, sau, su, na, si, ma, ku.^[190] {4.1.9}

“The potaṅgī^[192] gesture is answered with the same. Other code words and signs used are gamu,lumba, ‘swallowing,’ ‘wooden vessel,’ ‘heart,’ ‘Kuru woman,’ ‘earring,’alikaraṇa, ‘boar,’ ‘hearing,’ ‘churning,’ ‘man,’ ‘palm of the hand,’ ‘hell,’ ‘someone,’kākhilā, ‘sighing,’ ‘enclosure,’ ‘cessation,’ ‘cruel one,’ ‘end,’ ‘scorpion,’ ‘younger sister,’mudaka, ‘the grasping one’ which means ‘mudrā,’ ‘touching the teeth,’ ‘perfume seller,’ ‘arrival’ which means ‘from what place,’ ‘ray of light,’ ‘hanging down,’ ‘teeth,’ ‘cessation,’ ‘report,’ ‘smoke,’ ‘fond of smoke,’ ‘summit,’ ‘rivulets,’ ‘finger,’ ‘mouth,’ ‘stripe(?),’ ‘eating,’ ‘series,’ ‘intention,’ ‘movement,’ ‘lord of animals,’ ‘circle,’ ‘the same,’phālguṣa, ‘great syllable,’chā,nā,go,ma,bhā,hā, ‘makers of offerings(?),’ and ‘remaining.’ A particular message is conveyed when one is touching one’s mouth or one’s teeth.F.100.b ‘Bashful.’ A particular message is conveyed when one is touching space, or touching one’s thighs below.^[193] The signs and their responses are thus laid down.” {4.1.11}

Part 2

“They each hold a skull cup, an axe, an elephant tusk, a banner made from crocodile skin, a sword, a lance, and a conch, which are known to be their seven respective implements.^[200] {4.2.10}

“The adept of yoga should always be able to recognize these signs according to the procedure of sampuṭa.”^[201] {4.2.11}

Part 3

Part 4

Part 1

Vajragarbha asked, “Blessed One, what places are places of gatherings?” {5.1.2}

The Blessed One said:

Vajragarbha asked, “O Blessed One, which places are the pīthas, and so forth? What are the twelve types of places? Please be so kind as to explain, you who are born of greatness.” {5.1.5}

The Blessed One said:

Part 2

Vajragarbha said:

The Blessed One said:

Vajragarbha said:

The Blessed One said:

Vajragarbha asked, “O Blessed One, what are the things that are impure?” {5.2.49}

The Blessed One said, “They are form, and so forth. Why are they impure? Because they involve apprehended object and apprehending subject.”

Vajragarbha then asked, “Well, what then are apprehended object and apprehending subject?”^[257] {5.2.50}

The Blessed One said,

Part 3

“He should drink vajra water. When meat cannot be found anywhere, in order to partake of it he should imagine something else in the form of meat and eat that. {5.3.34}

“Foodstuffs inedible to others^[272] are edible for the master of the true state. Places improper to visit are fine for him to visit. Things improper to do are proper for him. The follower of the mantra path must not think in terms of ‘fit to visit’ and ‘unfit to visit’; ‘edible’ and ‘inedible’; ‘desirable’ and ‘undesirable’; or ‘drinkable’ and ‘undrinkable.’ {5.3.35}

“He should be content in body, speech, and mind. In order to be free of mental agitation, the practitioner should always drink wine. Like the victorious ones, he should regard all things, whether repulsive or greatly enjoyable, colorful or plain, delightful or depressing, as identical.^[273] {5.3.36}

“He should not recite texts, assemble maṇḍalas, or gather flowers. He should not recite mantras, nor should he pay homage to the deity, consecrated things, and so forth. He should speak false words and approach the charming wives of others. He should have no loving kindness for rogues, F.108.a and should kill buddhas and other living beings. {5.3.37}

“The wise practitioner, however, should always worship his teacher, venerated by the victorious ones, who is the wisdom and the pledge being—the best of all beings, and who is the samaya that bestows various accomplishments. Since whatever merit is possessed by the fully awakened ones and the bodhisattvas dwelling throughout the ten directions can be seen in the openings of the master’s pores, the buddhas rejoice at seeing the bodhisattvas worship the master.^[274] {5.3.38}

“Since the buddhas with whom he has the bond of samaya will grant the desired awakening, he should never criticize the teacher and never disrespect his siblings on the vajra path. Accepting whatever is offered, he should not pay homage to caityas.^[275] Regarding his blood brothers, sons, and father, as well as the kingdom with its pleasures, treasuries, riches, and granaries to all be like grass, he should gain dominion over the three realms.” {5.3.39}

Part 4

“In the vein of a madman, he should eat whatever he finds, whether it is regarded as fit for eating or not, roaming throughout other countries, renowned mountain caves, groves, great ancient charnel grounds, and the shores of great oceans. {5.4.12}

Part 1

[The goddess^[291] said:]

The Blessed One said:

[The goddess asked], “O Blessed One, to what does triple mechanism refer? Why and how is mind always in motion?” {6.1.27}

The Blessed One said:

“Through the process of dissolving and circulating the winds, the resting of dissolving and the motion of circulating will always extend to all beings. He who does not know that is mindless, unexceptional, and unintelligent, meaning that he is not a practitioner.^[317] {6.1.33}

The Blessed One said, “Listen, O goddess. I will now explain the ultimate secret of secrets. {6.1.44}

“The division of pīṭhas and other pilgrimage places, which correspond in their nature to the subtle channels, is said to be twenty-four-fold. They are found within the cakras of the body, speech, and mind of living beings. They are further linked to the ten bodhisattva levels and the ten perfections. {6.1.45}

Part 2

“Now I will explain the cakras of subtle channels according to their location in the body of a tathāgata, one that is present in every being.^[328]

Part 3

[The goddess said,] “I would like to hear, O lord, how to perform the worship, and so forth, of the inner maṇḍala. I do not know the procedure for the burnt offering rite. Please explain it, O Great Bliss.” {6.3.1}

The Blessed One said:

[The goddess said:]

The Blessed One said:

Part 4

Then the great bodhisattvas, headed by Vajragarbha, with the yoginī Nairātmyā, and so forth, among them, spoke thus:

The Blessed One said:

Then all the goddesses, headed by Nairātmyā, including Locanā, Māmakī, Pāṇḍaravāsinī, Tārā, Bhṛkuṭī, Cundā, Parṇaśavarī, Ahomukhā and Śaṃvarī—yoginīs as numerous as the dust particles on Mount Sumeru—became utterly bewildered, fainting and trembling. {6.4.22}

At that moment, all the tathāgatas, headed by Akṣobhya, said this: “May the Blessed One please resuscitate all the hosts of yoginīs.” {6.4.23}

Then, having entered the meditative absorption called the “vajra conquering all ignorance,”^[389] the lord revived all the yoginīs and said:^[390] {6.4.24}

So spoke [Vajrasattva]. {6.4.43}

[The goddess asked,] “How can all this be contained in the form of a globule the size of a particle?”^[397] {6.4.44}

The Blessed One said:

Part 1

[Vajragarbha said:]

[The Blessed One said:]

“These, which are code words with a single syllable each, will be understood by the virile ones and their sisters.^[427] This is the art of the pledge seals consisting of syllables.” {7.1.14}

Vajragarbha said:

The Blessed One said:

“If one employs the deity yoga of the glorious Vajrasattva or others and frowns with the right eyebrow, one will be successful, upon contemplating sky-travel, in rising into the air. If one frowns with the left eyebrow, victory over a hostile army will follow. With the same practice one will crush the forces of Māra.^[455] {7.1.26}

“If one contemplates the form of Gaurī or other female deities and bats one’s left eye, one will be able to manifest their forms. F.120.a If one contemplates the form of Vajrasattva or other male deities and bats one’s right eye, one will manifest their respective forms.^[456] {7.1.27}

“Without an agreed convention of language, not even the well-established worldly usages would have any effect.^[457] The same is the case with the yogic accomplishments in poetry and song, both mundane and supramundane.^[458] {7.1.28}

“This concludes the section about the art of gaze-mudrās.

“One should place the following^[462] in a bowl made of a brahmin’s skull or, as one’s second choice, any human skull. Aside from [a skull] of a woman, a man, a hermaphrodite, and so forth, [a skull] of a crow, an owl, a vulture, or a sparrow will produce various excellent^[463] accomplishments. The procedure prescribes wild licorice root. Through this, one will be able to assume at will the fine form of an elephant or a horse, or, according to one’s wish, the form of an ox or a buffalo, or, should one wish it so, a dog, a cat, or a jackal. Depending on one’s wish, one can be a male or a female. {7.1.33}

“One can enter any being by censing oneself with black bdellium resin burned inside the mouth cavity of a corpse, with the fire from a cremation pyre, on the day of spirits,^[464] during the waning period of the lunar month. By censing oneself as before with a mixture of equal parts thorn apple fruit, yellow arsenic, citrons, leadwort, sweet flag, and chicken eggs,^[465] one can enter anywhere in the animate or inanimate worlds. {7.1.34} F.120.b

“The root of white oleander, margosa, and grasshoppers, combined with a hundredth part of the venom from a scorpion’s stinger,^[466] will, when applied to the hand, transform it into a gonāsa snake. {7.1.35}

“For seven days one should douse velvet bean pods and soak chalk with the milk from giant milkweed. When a drawing made with this chalk and velvet bean mixture is touched, one will become like the king of serpents, with poisonous hands. An antidote to the touch of these hands is explained as follows: {7.1.36}

“Sandal, mesua flower, costus root, and emetic nut, combined with Indian valerian, neutralize a variety of poisons. So does costus mixed with rice water.^[467] Should one consume a pill consisting of the pith of Indian valerian, together with the feces^[468] of a child born on that day, one will be able to drink poison as much as one likes, like Vajrapāṇi himself. {7.1.37}

“A touch from a hand smeared with a broth made with the fat of a frog and an earth boa snake, and with the fruit of sebesten tree, will remove poison. {7.1.38}

“An ointment made from ghee, sandal, peacock blood, and the bones and flesh of an earth boa snake, when applied to the body,^[469] can detoxify even the entire triple universe upon contact. {7.1.39}

“The fever that recurs every four days will be cured if, while concentrating by means of the ritual procedure of getting naked, and the rest, one fastens to the hand on the day of spirits a root of fragrant swamp mellow broken into seven pieces. {7.1.40}

“By merely applying an incense composed of equal parts of newly shed skin from a large snake and peacock feathers, one will create enmity throughout the triple universe. {7.1.41}

“Alternatively, by merely burning an incense, according to procedure, composed of equal parts crow and owl feathers, one will actually cause enmity even among the supporters of Hara.^[470] {7.1.42}

“When the head of a snake placed inside the hole of a horse’s hoof is buried together with the tongue of a mad dog underneath the door of the enemy’s house, he will be driven away after seven days. {7.1.43} F.121.a

“Flame lily, pig feces, hair from the head of a corpse, and bones of a camel—this excellent method will send into exile, after seven days, even the entire triple universe.^[471] {7.1.44}

“By smearing on a mirror flowers of red oleander, cashew nut, and mangosteen oil, the shapes of a horse, a donkey, a camel, and so forth, will be seen in it. {7.1.45}

“Through burning in a sealed duplex vessel the hooves and claws of a horse, a cow, a boar, a monkey, an ass, and a camel, mixed with frog fat, the forms of those creatures will be seen, as stipulated earlier. After anointing the eyes, during the asterism of Puṣya,^[472] with alangium seed oil and cow’s milk, one will perceive in the mirror any forms present within the universe. {7.1.46}

“A person whose eyes are anointed with a paste of Indian valerian fruit and alangium oil will see ordinary people as divine forms. Through anointing his eyes with oil his vision will go back to normal.^[473] {7.1.47}

“After anointing the feet with camphor,^[474] powdered leech, frog fat, and root of the trumpet flower tree, one will be able to walk upon a heap of smoldering embers. {7.1.48}

“After smearing the hands and the feet with spikenard, frog fat, powdered leech, and cardamom, one will be able to make fire feel as cold as snow. {7.1.49}

“After taking blood of a water snake^[475] into one’s mouth, the wise person will be able to enter water and remain there as long as he likes, as if inside a floating house.^[476] {7.1.50}

“Should he put on a pair of shoes, having filled them with seeds of the broken bones plant, a person thus purified will be able to walk on water as if on a road.^[477] {7.1.51}

“A wise person, after smearing all the orifices of his body with a paste made of freshly churned butter, gold dust, onion,^[478] and fish oil, will be able to move in water like an alligator. {7.1.52}

“Seeds from a branch of thorn apple mixed with wood dust produced by woodworms,^[479] together with female cuckoo birds,^[480] will make a person like a ghost. F.121.b This can be reversed by means of a molasses and rice gruel mixture. {7.1.53}

“Feathers of a bird;^[481] hair of a cat, a monkey, and an outcast; feathers of an owl; and hair of a mongoose, when powdered and mixed with carama dung,^[482] can make all people go insane. {7.1.54}

“The tail of a jackal, rightly conjoined with the right wing of a crow, when placed under the enemy’s bed will soon unleash upon him a terrifying apasmāra. {7.1.55}

“With thorn apple fruit, citron, and the [droppings of] pigeon, peacock, and chicken, one can instantly cause madness. The insanity will go away with the cutting of the victim’s hair. {7.1.56}

“One should take a thorn apple fruit and mix into it powdered woodworms with human flesh.^[483] After adding this to the victim’s food and drink, he will immediately lose his mind and die after seven days. {7.1.57}

“One should take a crow’s nest from a neem tree with a hand on which white mustard oil has been rubbed. Using the same hand,^[484] one should burn it together with a piece of wood obtained from a charnel ground and afterward retrieve the ashes. Whoever’s head is sprinkled with these ashes will be driven away. {7.1.58}

“One should combine the feather^[485] of a crow and an owl, together with the hair of a brahmin and a naked mendicant, and light a fire using thorn apple wood. After burning these feathers and hair in a smokeless fire, one should retrieve some of the ashes and secretly throw them under the bed of two persons, men or women. Right at that moment the two will become enemies. {7.1.59}

“This concludes the section on the art of manipulating consciousness.^[486]

“Alternatively^[487], if one wishes to enthrall someone, one should make a powder of a bee that has stung a white bitch in the chest. When struck with it, even a woman loyal to her husband will be enthralled, if one mixes this powder with one’s own semen during the asterism of Puṣya.^[488] {7.1.60}

“Placing in the hand of a virgin girl equal amounts of elephant rut and a paste from buds plucked by women from male trees will result in marriage and conjugal felicity.^[489] {7.1.61}

“Indian valerian,^[490] Indian caper, and purple fleabane, blended with teardrops and one’s own semen, will enthrall a playful woman right away.^[491] {7.1.62} F.122.a

“A powder containing puttaṃjārī,^[492]apannā,^[493] Indian caper, and purple fleabane, when mixed with teardrops, enthralls the women in this world upon contact alone. {7.1.63}

“Dwarf morning glory, littoral bind weed, lakṣaṇā,^[494] and avanatā,^[495] when infused with eye discharge and teardrops, instantly enthrall even the charming wife of the lord of gods. {7.1.64}

“The root of the white giant milkweed,^[496] Indian madder, house sparrow,^[497] and costus, when made into a paste with exudations from a wound on one’s body, will enthrall the triple universe. {7.1.65}

“One should prepare a mixture of basil, Indian caper, and kṣīrādhikā^[498] with one’s own semen. A pill made of this and cutch tree, served with betel, will instantly enthrall even the charming wife of Śiva. {7.1.66}

“One should make a powder from a nose rope that had tethered a buffalo, ash from a corpse cremated using thorn apple wood, and a bracelet from a dead woman who was burned in a funeral pyre extinguished with thorn apple juice.^[499] When mixed with one’s own semen, this will instantly enthrall even the daughter of Indra just upon contact. {7.1.67}

“This concludes the section on the art of making others into one’s subjects.^[500]

“A tilaka on the forehead made with Malabar gulbel,^[501] fireflies, arsenic, bovine orpiment, and realgar will instantly enthrall. {7.1.68}

“After placing on one’s forehead a tilaka of yellow orpiment together with white dūrvā grass and wild dūrvā grass, one will be able to enthrall a king with a mere glance. {7.1.69}

“Malabar gulbel,^[502] fireflies, avanatā,^[503] camphor,^[504] and Indian caper, made into powder with an admixture of teardrops, will instantly enthrall the charming wife of a king. {7.1.70} F.122.b

“When a woman is struck with a preparation made of flowers from the corpse of a newly married man, noon flowers collected from the head of a worshiped śivaliṅga, and ash, in equal measure, from the funeral pyres of a cremated husband and wife, mixed together with one’s semen, she will follow behind the one who struck her. {7.1.71}

“Dwarf morning glory, fireflies, lakṣaṇā,^[505] and Indian caper, mixed with a powder made of intestinal worms with an admixture of teardrops, will produce enthrallment instantly. {7.1.72}

“Sweet flag and white moonseed mixed with an equal part of kurchi and the umbilical cord of a newborn calf^[506]—when a beautiful woman comes into contact with these ingredients in the form of a tilaka on the forehead,^[507] she will become enthralled. {7.1.73}

“One will enthrall the people of the world with a tilaka well concocted from ‘glory sandalwood,’^[508] red sandalwood, and camphor, infused with equal parts of the blood of a wagtail and a female mule.^[509] {7.1.74}

“In the asterism of Puṣya one should, using a boar’s tooth, grind seeds of common sesban and seeds of white butterfly pea together with bovine orpiment, and make a tilaka with them on one’s forehead. If one were to look at a mighty king while wearing this tilaka, he would not be angry, but would definitely be pleased. {7.1.75}

“This concludes the section on the art of tilaka and its benefits.^[510]

“Otherwise, if one wishes to make a magical pill, one should grind the impurities and the eyes^[511] of a black cat and the eyes of a black crow together with the blood from the left ear of a black boar. The pill, which should also include an authentic relic of the tathāgatas, should then be wrapped in the aforementioned concoction, and then enclosed in ‘sun,’ ‘moon,’ and ‘fire.’^[512] In the asterism of Puṣya, the pill should be activated.^[513] One will be successful by reciting the mantra of one’s chosen deity. When the pill is placed in the mouth, one can roam the earth assuming, like a yakṣa, any desired form. {7.1.76}

“Alternatively, one should make a pill with the eyes of a black pecikā owl, black crow, black ullūka owl, and black cuckoo, combined with an authentic relic of the tathāgatas. One should cover the pill in the milky sap of Indian spurge tree and wrap it in ‘sun,’ ‘moon,’ and ‘fire.’^[514] When this pill is placed in the mouth, one becomes invisible.^[515] {7.1.77} F.123.a

“Alternatively, in order to produce a pill consisting of a relic of the tathāgatas, one should grind together the ashes from the funeral pyre of a woman cremated with her deceased husband, powdered fruit of wood apple, and resin of white dammar, along with perspiration. An authentic relic of the tathāgatas should be wrapped in this concoction and enclosed in ‘sun,’ ‘moon,’ and ‘fire.’^[516] The pill should be activated during the asterism of Puṣya. When it is placed in the mouth, one will be able to roam the earth like a yakṣa, assuming any desired form.^[517] {7.1.78}

“Alternatively, one should make a pill with an eye ointment called srotaḥ, camphor, spiky leaves of saffron crocus, honey, and the first blossom of the mahua tree, with added stamens of a young flame lily.^[518] This pill, encased within the three metals of gold, silver, and copper, will make one invisible. {7.1.79}

“Alternatively, in a capsule made of the three metals of gold, silver, and copper should be placed sprouts of a blue aśoka tree^[519] inuncted seven times with the blood of a beautiful woman.^[520] Placing it in the mouth will conceal any being. {7.1.80}

“Alternatively, a pill made of the northern root of Indian valerian, dug out during a lunar eclipse while naked, should be encased in the metals of ‘sun,’ ‘moon,’ and ‘fire.’ If placed in the mouth, this pill will make one invisible. {7.1.81}

“A pill made from bovine orpiment and blossoms from the Indian almond tree, combined with the eyes and hair left behind by a crow who fed on the corpse of a girl who hung herself, is called ‘the lady who fulfills wishes.’^[521] {7.1.82}

“Alternatively, one should mix realgar with the discharge from rubbing a girl maddened by menstruation in an ancestor grove.^[522] By applying a tilaka of this to the declivity in the center of one’s forehead, one will be able to hide from even the entire triple universe. {7.1.83}

“Alternatively, applying to the forehead a tilaka prepared with the twigs from a crow’s nest located on a northern branch of a blue aśoka tree will hide a man from all animate and inanimate beings. If srotaḥ eye ointment is placed in the abdomen of a pigeon, put in the fire of a funeral pyre, and cooked, the magical ointment will make one invisible. Re-appearance can be achieved by means of the blood of a black cat.^[523] {7.1.84} F.123.b

“Alternatively, earth pushed up by a tuft of young grass and mixed with a bee, along with its stinger, can make one invisible even to the adepts if it is prepared on the asterism of Puṣya, and a tilaka of it is applied to the forehead. {7.1.85}

“Alternatively, there is a pill superior even to that. Made with red arsenic and bovine orpiment, its effects surpass the uses explained before. {7.1.86}

“This concludes the section on the art of becoming invisible.

“Now I will describe the rites involving magical ointment.

“One should make a lamp-wick out of cloth recovered from a charnel ground and saturate it with oil obtained from human^[524] flesh. On the night of spirits, in the charnel ground, one should place the lighted lamp on a lotus petal [inside a woman’s skull] atop three other human skulls, and collect the lampblack that collects above, in the delightful lady’s skull. Then, after burning up an owl’s head and mixing it with red sandalwood many times, one should, that very night, prepare from this a fine powder by grinding it on a stone slab. One should then blend this powder with the earlier collected lampblack until the mixture is homogeneous, wrap that in the skin from a vulture’s foot, and with it fill the hollow of a bone from this foot using a splinter from a human bone.^[525] Explaining how to activate this ointment, the lord said, ‘It can be activated inside a woman’s bhaga, by a follower of the Mantrayāna, according to prescribed procedure.’ {7.1.87}

“This is the art of concocting magical ointment.

“One should combine substances that come from mountains and oceans^[527] with well-matured vinegar and quicksilver, and grind them together repeatedly in a sealed and heated stone crucible. One should always boil this concoction in a copper dish along with common milk hedge, butterfly pea, jasmine, and Indian caper, combined with fermented rice. Taking a metal [magnet], one should mix in its powder, and along with parts of safflower and large blue lotus, grind it with the vinegar concoction until it becomes the same consistency as freshly churned butter. Immediately thereafter, one should mix it with the sap of Indian spurge tree, and liquify it with sindhu and white borax. Then, it should be mixed together with half a karṣa each of copper and silver in a covered crucible, adding half the amount of sulphur crystals. From this, one will obtain gold measuring half the amount of the substrate. {7.1.90} F.124.a

“This is about the art of quicksilver.

“Now I will teach the rites of the art of longevity, giving an essential summary of everything. {7.1.91}

“Following the ritual restrictions with respect to seasons, one should practice yoga and mudrā.^[528] One should employ the ‘four ingredients,’^[529] musk, red sandalwood, camphor, and śālija, and also olibanum, tailed pepper, and lotus seeds.^[530] These great drugs are especially powerful during six different time periods.^[531] {7.1.92}

“One will attain full results within twenty-one days. Lost teeth, fingernails, and hair will grow back. When one is accomplished, one will be able to change all elements^[538] into gold. {7.1.102} F.124.b

“Now I will teach a rite involving oil.

“Oil of lotus, oil of vālā,^[539] and oil from the “four ingredients”^[540] should all be combined with an equal amount of ground black turmeric,^[541] and mixed with the juice of country mallow. One should also prepare an extract from moonseed and mix it with cow’s milk.

“Now I will give you the measurements. One should prepare thirty-two palas of the black turmeric and moonseed powder and boil it with twice that amount of water until it is reduced to four cups of liquid. One should mix this three times, according to the proper sequence, with three parts of the juice of country mallow. One should blend this with four parts of milk to one part of oil, half that amount of moonseed, half that amount of sediment, and the previously mentioned ingredients, cooking it all together gently.^[542] When the mixture is going to be drunk, which requires a medium amount, the moonseed should be left out. For anointing the head, which is said to require a thicker consistency, cooking it three more times is said to be best. For an errhine one should use ten palas. For drinking, one hundred palas is recommended. When anointing, one should use one hundred and eight palas. The practitioner should perform all this with a focused mind. By applying an errhine of this, he can live for a thousand years. When drinking it, he can live five hundred years. When anointing the head, he can live three hundred years. My words are not to be doubted. He will obtain a divine form and a pleasant voice, will always be adored, and will definitely reach proficiency in all sciences and disciplines. His body will have great splendor and luminosity. He will be able to remove all obstacles. {7.1.103}

“He should procure the ‘four ingredients,’^[543] dry them well, and blend them thoroughly with milk. He should heat this mixture up in a cow dung fire until the ingredients dissolve, then obtain from it the oil. The practitioner should blend this oil with twice as much black sesame oil and again twice as much milk, and cook it as prescribed. A decoction made of four parts thorn apple, the three fruits,^[544] false daisy, common jasmine, and grass is regarded as helpful for promoting growth.^[545] {7.1.104} F.125.a

“Black turmeric, black babchi, blue lotus bulb, iron filings, sulphur, bdellium, white dammar, camphor, and musk—he should cook these substances in oil. They will promote health and longevity. If they are rubbed on the head, they will remove grey hair and wrinkles. All diseases will depart, without a doubt.^[546] {7.1.105}

“Now I will teach the rite of preparing oils for rubbing on the body.

“One should use the same oil, but add myrrh, thorn apple tree, Indian caper, and fragrant swamp mallow.^[547] Mixing in chaste tree berries, the practitioner of mantra should prepare this into a solution through the previously described method. This should then be mixed with black creeper, beautyberry, ironwood, bulletwood tree, golden champa, red poon, fetid cassia, turmeric, thorn apple, cockscomb, agarwood tree, asafoetida,^[548]parahṛd,vallabhī,^[549]mukta,^[550] pongam oil tree,mañjari,^[551] thorn apple tree, sweet flag, babchi, nut grass, black turmeric, Indian madder, costus, and veronicalolia—these will remove all illnesses.^[552] {7.1.106}

“An incense of both white and red sandalwood, deer musk, camphor, Indian olibanum, and fingernails, mixed with molasses, can fulfill all one’s wishes. One will be able to cure itching, rash, and cutaneous eruptions, and remove all toxins produced in the body. My words are true, O goddess,^[553] there can be no doubt. {7.1.107}

“Turmeric powder,^[554] chaste tree berries, powder from a temple brick, extract of thorn apple leaves, musk, and the “four ingredients,” when combined with caura^[555] and keṁśu,^[556] can destroy many different diseases, such as intestinal worms, leprosy, and the toxins in the body. It is especially effective when applied together with babchi. {7.1.108} F.125.b

“These are the ritual procedures for anointing the body with medicinal unguents.

“One should pulverize the three astringent substances^[557] together with the ‘four ingredients’^[558] and drink this with cold musk^[559] for one year while observing vows. In this way one will be able to cure a variety of illnesses related to the internal organs, such as diseases of phlegm, and so forth. When this elixir is digested, it will without fail remove grey hair, and so forth, from the practitioner of mantra. {7.1.109}

“Alternatively, he should procure the four ingredients and grind them into a fine powder together with the three fruits.^[560] Then he should blend them with ghee and honey and eat one karṣa^[561] of this preparation. Consequently, he will become divinely beautiful and live three hundred years. {7.1.110}

“Now comes the same recipe, still in liquid form, but without ghee or honey. Alternatively, he should procure the three astringent substances and grind them into a fine powder, gradually adding one cat’s paw^[562] of musk from the midriff.^[563] If the practitioner drinks it well cooled, imagining that power is his, it will cure flatulence and indigestion and, in time, remove wrinkles and grey hair. If it is warm, however, it will cause the greying of hair. {7.1.111}

“Alternatively, he should procure the three fruits,^[564] cook them with milk and water, and apply the concoction to the head.^[565] {7.1.112}

“He should grind root of long pepper with red rice. He should then make pills out of this, cook them with ghee, and eat them with honey. Then, after three months, all diseases will depart, and especially grey hair. After a six-month treatment, the practitioner will obtain a pleasant voice and become well nourished. After nine months, he will obtain a divine body, become quick-witted, and be able to retain what he hears. After one year, he will obtain the strength of an elephant and be able to live three hundred years. {7.1.113}

“Alternatively, he should procure three parts each of nāga^[566] root, palāśa^[567] root, and costus root. He should grind them into powder with one part long pepper as the tenth part of the concoction.^[568] After blending the powder with cow milk, a wise yogin should consume one karṣa^[569] of this mixture every day. {7.1.114} F.126.a

“He should meditate without company in a mountain cave—the hermitage of the relative truth of practitioners. {7.1.117}

Part 2

[Vajragarbha said:]

[The Blessed One replied:]

“If it is the rite of pacifying, he should delimit a round fire-pit area one cubit in diameter. Having done the measurements, he should dig a hole half a cubit deep in the ground. He should daub the insides of this half-cubit-deep pit with white sandalwood. He should demarcate a four-finger-width^[572] wide rim of earth in a circle surrounding the fire pit. {7.2.5} F.126.b

“The pit for enriching should be a square of two cubits on each side. The basin should be one cubit deep. The rim should be eight finger-widths wide. The pit should be bedecked with heaps of yellow flowers and anointed with yellow sandalwood. {7.2.6}

“The pit for the rites of assaulting should be triangular and measure twenty finger-widths across. The basin should be ten finger-widths deep. He should draw the rim three finger-widths wide and smear the pit with charnel ground ash. {7.2.7}

“Since the activities of enthralling and summoning are similar, their pit is described as having identical characteristics. One should prepare a pit shaped like a half-moon and with the same measurements as the pit for enriching.^[573] The depth of the basin should be half its diameter. One should demarcate the rim to fit the other measurements and daub the pit with red sandalwood. {7.2.8}

“The marking powder is said to correspond in color to the rites just described. This concludes how one should dig the fire pits. {7.2.12}

“Now I will explain the procedure involving different types of grain.

“He should mix rice, corn, white sesame, barley, nutmeg, dūrvā grass, milk, ghee, and honey with the five ambrosias and offer this in a homa along with moist wood branches originating from the five sap-bearing trees, still with leaves on them, smeared at both ends in honey, milk, and ghee. He should start the fire with the kindling of Indian cluster fig and palash tree.^[575] If he wants to perform the rite of pacifying, he should cast the offerings into the fire one hundred and eight times, three times a day, while sitting facing east. He can then pacify even the entire district. {7.2.13}

“Now, if he wants to perform the rite of enriching, he should procure black sesame and mung beans along with red rice. As an alternative, he can use barley or something else. The kindling sticks are said to be the same as before, but this time they should be smeared with one handful of milk and butter.^[576]F.127.a All the ingredients should be sprinkled with saffron perfume and combined with the three sweet things, rice pudding, curds, honey, ghee, dill,^[577] bel fruit, lotus, stamens of ironwood blossoms, and rice. Having then lit the fire using wood of Indian cluster fig, he should generate himself as the deity appropriate for the ritual. Facing north, he should cast the ingredients into the fire a thousand times, three times a day, with a focused mind. When seven days have passed, he will become a great owner of wealth. {7.2.14}

“Now, if he wants to perform the rite of enthralling, he should procure red sesame or black sesame,^[578] beautyberry, stamens of ironwood blossoms, champak, sorrow-less tree, vajra,^[579] bulletwood tree, bāṇa,^[580] and dill, mixed with sandalwood, ghee, and honey. He should also procure pieces of wood eight finger-widths long from deodar, banyan, pipal, Indian cluster fig, and other trees. Also, the milky sap from the Indian olibanum and guggul trees, as well as sugandha^[581] and other substances, should be used.^[582] Then, he should assume a red form using menstrual blood mixed with vajra water^[583] and sit facing the west. Whoever’s name he employs while making offerings to the fire will become enthralled after seven days. He will be able to keep her or him for as long as he lives. {7.2.15}

“Now, if he wishes to perform the rite of assaulting, he should blend black sesame, mung beans or something similar, the fruit of the marking nut, and kālaka,^[584] with black mustard oil and an admixture of blood.^[585] He should then procure thorns from a crooked black tree, and pieces of wood ten finger-widths long from all trees that are pungent, bitter, and so forth. Adding human bone, human feces, donkey droppings, and hair, as well as dog feces, hair, and paws, he should blend all this with oil, and facing south with a focused mind, offer it into a charnel ground fire one hundred and eight times. Whoever’s name one employs will die within three days. F.127.b

“If not, he should stand to one side and prepare a triangular fire pit. There, he should offer the previously mentioned substances into a fire obtained from a household of untouchables. By this means alone the enemy will be led to the abode of the lord of death, of this there is no doubt. {7.2.16}

“If he wants to drive someone away, he should mix mustard seeds,^[586] mung beans, and dust from a footpath, and blend them with blood and black mustard oil. He should add to this a crow’s nest from a thorn apple tree. The person whose name he employs while offering this preparation into the fire will be driven away instantly. {7.2.17}

“Alternatively, he should use crow meat^[587] and camel droppings mixed with wine. Naked and with loose hair, he should offer this into a fire from a charnel ground. Whoever’s name he employs will be driven away. {7.2.18}

“If he wants to perform paralyzing, he should grind fish, meat, and the remaining three substances,^[588] together with rice grains, blood, and honey, and add to this a crow’s feather. He should offer this into a fire made with sticks from a crow’s nest and discarded sticks for cleaning teeth, in a square fire pit. Whoever’s name he employs will be stopped from carrying out any task. {7.2.19}

“Alternatively, he should use turmeric, (arsenic) orpiment, realgar, and bovine orpiment. He should offer this into the fire while facing north. Whoever’s name he employs will become paralyzed. {7.2.20}

“If he employs dog and chicken meat, he should grind them together with camel droppings and cat blood. Then, lighting the sacrificial fire using neem tree sticks, he should offer this into the fire. Whichever village’s name he employs will be destroyed. {7.2.21}

“He should blend spirituous liquor with human flesh and offer it into the fire, at the three junctions of the day, until he has done this one hundred and eight times. After six months he will become the governor of the district. {7.2.22}

“He should offer one hundred burnt offerings of jackal meat.^[589] After three months he will be able to remove dire poverty in an instant. {7.2.23}

“He should soak cow flesh in cow blood and offer it one thousand times into a fire. Enthrallment will take place, lasting as long as he lives, there is no doubt. {7.2.24} F.128.a

“He should blend the same meat with spirituous liquor and offer it into a fire^[590] with his left hand. He will be able to enthrall even a buddha, let alone ordinary people. If not, he can also use a stick for cleaning the teeth, covered in saliva, smeared with bodily impurities, and doused with wine. By offering this stick as a burnt offering he will enthrall the target, there is no doubt. {7.2.25}

“By offering ingested and vomited menstrual blood with an addition of human hair as a burnt offering, he will be able to summon the target immediately. This method of summoning is the best. {7.2.26}

“He should smear crow’s feathers with white mustard oil and offer them in a thorn apple fire. Whoever’s name he employs will immediately be driven away and die. {7.2.27}

“He should offer in a fire an oblation of atimuktikā,^[591] white gourd melon, mung beans,^[592] sann hemp, vomit, and black mustard, together with tamāla leaves,^[593] at home.^[594] He will be able to seal the target’s mouth, there is no doubt. {7.2.28}

“He should offer in a fire an oblation of dog meat combined with vajra water.^[595] Whoever’s name he employs will become enthralled within seven days. {7.2.29}

“He should offer in a fire horse meat together with human feces at night.^[596] He will be able to enthrall the king within seven days. {7.2.30}

“He should offer in a fire elephant meat mixed with semen. He will be able to enthrall an entire city. {7.2.31}

“He should offer in a fire fish and meat combined with spirituous liquor. When he has offered this one hundred and eight times, he will be able to enthrall any woman. {7.2.32}

“He should offer in a fire only crow meat one thousand times.^[597] Whoever’s name he employs will flee within three days. If even Vajrasattva will flee, how much more so will ordinary people? {7.2.33}

“He should offer crow and hawk meat into a fire made with thorn apple sticks. Whoever’s name he employs will be driven away. {7.2.34}

“He should offer human flesh and bird meat. Whoever’s name he employs will go insane. Should he offer the same^[598] into a chaff fire, the target will become well again. {7.2.35}

“He must not disclose the secret of his practice to anyone. If the secret is revealed, he will never gain accomplishment or find happiness. F.128.b Therefore a mantra practitioner must never perform these rites in front of anyone. If he wants to perform them, he should do so alone. Then the mantra practitioner can succeed in every rite.”^[599] {7.2.37}

Part 3

[The goddess said:]

The Blessed One said:

“Take the second letter of the first group,^[601] surmounted by a dot;^[602] the third letter of the seventh group, adorned with a half moon;^[603] and the seed syllable of awakening, ‘worshiped’ on its crown by the full moon. This is the heart mantra.^[604] {7.3.5}

“Now I will give you the auxiliary heart mantra. One should take the second letter of the seventh group (ra), join it with Vajraḍākinī (u), and double it. Then, one should take the third letter of the hot sounds (sa) and support it underneath with the second letter of the sixth group (pha), joined with the fifth vowel (u). The second of the semivowels (ra) should be supported underneath by the fifth vowel (u). The third letter of the third group (ja) should be supported underneath by the twenty-ninth letter (va). The third letter of the seventh group (la) and the first letter of the fifth group (ta) should be joined with the third vowel (i). The second letter of the eighth group (ṣa) should be supported underneath by the twelfth letter (ṭha). One should take the thirty-second letter (sa) and join it with Gaurī (i). Then, one should add the third letter of the fifth group (da) with the fourth letter from that same group (dha) below it. One should add the third semivowel (la), supremely adorned by Ghasmarī (o). One should join to the first letter of the third group (ca) and the fifth letter of the fifth group (na), Caurī (e), who is the highest boon. {7.3.6} F.129.a

And the Blessed One added,^[606] “Oṁ, svāhā to Vajravairocanī.^[607] {7.3.8}

“The fourth letter of the second group (gha) adorned with Vāri is the heart mantra of Māmakī. Her auxiliary heart mantra is explained as follows:

“The first letter of the hot sounds (śa) is adorned above by Khecarī (aṁ). The first letter of the second group (ka) and the second letter of the seventh group (ra) are joined with Caurī (e) in like fashion. The first letter of the eighth group (śa) should be joined by the supreme Vajrā (a), who is the highest boon. One should take the twentieth letter (na) and support it underneath with the sixteenth^[608] letter (ta). Gaurī (i) is held to be their adornment. One should take the first letter of the second group (ka) and the twenty-seventh letter (ra), and one should join them with Caurī (e). The fourth letter of the second group (gha), with Vajraḍākinī (u) as its seat, should be combined with the first letter of the third group (ṭa), then doubled. The fourth letter of the second group (gha) should be joined with Vajraḍākinī (u). Take the eleventh letter (ṭa), distinguished by the third vowel (i), add the fifth letter of the fifth group (na), and join it with Gaurī (i). One should take the fourth letter of the second group (gha), along with the supreme essence of Vajrā (a), then add the sixteenth letter (ta) and the twenty-sixth letter (ya), and double the whole thing. The fourth letter of the second group (gha) should be adorned with the fifth vowel (u).

Now the Blessed One said the mantra of Māmakī’s consort Ratnasambhava:

“Oṁ, burn, burn, hūṁ, phaṭ! Svāhā to [the deities who shout] phaṭ!”^[610] {7.3.11}

[And he continued further:]

“Now, for the mantra of Paṇḍaravāsinī, one should take the first letter of the second group (ka) and the first letter of the fourth group (ṭa); Caurī (e) is thought to be their adornment. One should take the fourth letter of the seventh group (va), adorned on top with Gaurī (i). One should then take the first letter of the second group (ka) and the eleventh letter (ṭa), adorned on top with Caurī (e). F.129.b One should take the fifth letter of the fifth group (na) and join it with the third vowel (i). One should take the first letter of the second group (ka) and the first letter of the fourth group (ṭa), and connect to them Caurī (e), who is the supreme boon. One should then add the first letter of the second group (ka) and the first letter of the fourth group (ṭa), adorned on top with Khecarī (aṁ). One should add the first letter of the second group (ka) and the eleventh letter (ṭa), joined with Caurī (e). {7.3.12}

“Oṁ, Vajradharma hrīḥ! Svāhā!^[611] {7.3.14}

So spoke the great Blessed Vajradhara.^[614]

“Oṁ, act, act! Accomplish, accomplish! Bind, bind! Frighten, frighten! Shake, shake! Hraḥ hraḥ! Pheṃ pheṃ! Phaṭ phaṭ! Burn, burn! Cook, cook! Devour, devour! You who wear a garland of entrails covered in fat and blood, seize seize! Threaten the serpents in the seven subterranean paradises. Summon them, summon! Hrīṁ hrīṁ! Jñaiṁ jñaiṁ! Kṣmāṁ kṣmāṁ! Hāṁ hāṁ! Hīṁ hīṁ!^[616]Hūṁ hūṁ! Kili kili! F.130.aSili sili! Cili cili!^[617]Dhili dhili! Hūṁ hūṁ! Phaṭ phaṭ! Svāhā!^[618]

This mantra of the lord of spells accomplishes all activities. {7.3.21}

“The heart mantra of Amoghasiddhi:

“One should take the first letter of the Vedas (oṁ) and the second letter of the second group (kha) topped with ‘empty space’ (ṁ), and add svāhā at the end. The wise practitioner will be able to drive away even the buddhas. {7.3.25}

“The heart mantra of Amitābha:

“At the beginning one should place the syllable of Vairocana (oṁ) and combine it with the third letter of the third group (ja), adorned with the neuter syllable (ra) and Vāri (ī), together with ‘empty space’ (ṁ). The mantra should end with svāhā. When pronounced, it sows enmity. {7.3.26}

“The heart mantra of Vairocana:

“At the beginning one should place the king of letters (oṁ). Then, one should take the fourth letter of the seventh group (va),^[619] joined with the syllable of Vajraḍākinī (u) and ‘empty space’ (ṁ). One should add svāhā at the end. This mantra is employed in acts of assaulting. {7.3.27}

“The heart mantra of Locanā:

“One should again use the king of letters (oṁ), then add the red syllable hūṁ, and finish with svāhā. With this mantra one will be able to summon the entire world, and among the apsarases, Rambhā, and so forth, and even Tilottamā. {7.3.28}

“The heart mantra of Māmakī:

“The heart mantra of Paṇḍaravāsinī:

“One should take the second letter in the eighth group (ra),^[620] adorned with the eighth letter of the eighth group (ha). One should place the syllable of the ‘delusion family’ (oṁ) at the beginning and complete it with svāhā at the end. {7.3.30}

“The mantra of Tārā:

“One should take the syllable of action (ī) and join it with the syllable of Vairocana (oṁ) at the beginning, and with svāhā at the end. {7.3.31}

“Oṁ, Prasannatārā! One with the face and eyes of an immortal! Fulfiller of all aims! Pacifier of all beings! Please bring about enthrallment, no matter whether it is of a woman, a man, or a king! Svāhā!^[622] {7.3.37}

“In the center of the lotus he should draw a wheel with eight spokes, furnished with eight syllables. On its hub should be drawn the first letter of the fifth group (ta) adorned with the crescent moon and the bindu (tam̐). Then, he should surround it with the mantra in the shape of a garland, ending with svāhā, and with syllables hrīḥ placed on the anthers^[623] in the spaces in between. The mantrin who thus forms two wheels joined as prescribed will be able within seven days to enthrall even a king. {7.3.38}

“The fifth method;

“There can also be a yantra-wheel with eight spokes, depicted entirely as a lotus with its petals. He should place upon it the syllables interspersed with the syllable gaḥ following the right procedure. The pericarp of the lotus should be adorned with eight gaḥ syllables. In the center he should write gaḥ svāhā gaḥ, combining this with the name of the target. He should write this on a stone slab with the juice of turmeric and position it face down. The target will become thoroughly paralyzed—it cannot be otherwise. {7.3.45} F.131.a

“The sixth method;

“He can also draw the same yantra-wheel, but write in it hūṁ hūṁ interspersed with the syllable phaṭ. He should write this on a human skull, with a human bone as the writing utensil, using poison, blood, and black mustard seed for ink. If he does this in a charnel ground, he will kill the target. {7.3.46}

“The seventh method;

“Another yantra-wheel should be identical, but he should intersperse hūṁ hūṁ with the syllable oṁ and write it on birchbark, using saffron for ink. He should offer yellow flowers or, alternatively, the five types of service. Through so doing the target will become enriched after seven days. {7.3.47}

“The eighth method;

“If he intersperses the same syllables with the word svāhā, he will ensure protection. {7.3.48}

“The ninth method;

“Using the same wheel, he can take the ten syllables of the mantric formula, this time interspersed with the syllable āḥ, and write the target’s name on an earthenware plate using white sandal as ink. He should then offer fragrant white flowers and make offerings according to his ability, reciting the mantra one hundred and eight times at the three junctions of the day, as prescribed. Through so doing the target will be pacified of negative influences after seven days. {7.3.49}

“The tenth method;

“Using the same wheel again, he should write ‘āḥ, of such and such’ in the center of the letter e.^[626] He should then write hūṁ above it, below it, and to its sides; vaṁ in the intermediate directions around it; and three lines surrounding everything on the outside. If he writes this on birchbark using bovine orpiment as ink, and then places the birchbark in ghee and honey, he will certainly enthrall the target after seven days. {7.3.50}

“The eleventh method;

“Using the same wheel, he should draw a lotus with four petals, each furnished with the syllable hrīṁ. In the center, he should write ‘hrīḥ, such and such’ surrounded by four hūṁ syllables. If he writes this with red sandalwood paste on unbaked earthenware he will be able to placate an angry person, there is no doubt about it. {7.3.51}

“The twelfth method;

“Alternatively, he should draw two wheels on birchbark using saffron and bovine orpiment, or lac, as ink. He should wear one wheel and place the other wheel in ghee and honey and leave it there. Through so doing, whomever he has in mind will become a dear friend. {7.3.52}

“The mantra specific to some of these rituals is:

Oṁ, Tārā, you who bewilder everyone! Eager to save! Strong and powerful one! Bewilder all evildoers, bewilder! Blessed one! Bind all evildoers, bind! Hūṁ hūṁ hūṁ! Phaṭ phaṭ phaṭ! Svāhā!^[627] {7.3.53}

“The thirteenth method;

“If he ties a knot at the edge of his garment and sets out on a journey, he will not be robbed by robbers.^[628] {7.3.54}

“The fourteenth method;

“To whomever he gives a blue lotus marked with a wheel after incanting it with the appropriate mantra^[629] seven times, that person will be enthralled. This is the rite of the wheel marked with a blue lotus.^[630] {7.3.55} F.131.b

“The fifteenth method;

“For the next yantra-wheel, the lotus to be drawn should have eight petals and be provided with the syllables hrīḥ and śrīḥ. On its anthers^[631] he should write ‘hrīḥ, such and such, śrīḥ.’ If he writes this on birchbark with bovine orpiment as ink and wears it, he will be fortunate in every respect. {7.3.56}

“The sixteenth method;

“He should draw a lotus with eight petals and write at its center the mantra of the ‘delusion family’ (oṁ). He should draw a circular line surrounding it and eight three-pronged vajra scepters surrounding that. If he draws this with saffron following the prescribed procedure and wears it, tied to his arm, he will always be protected. {7.3.57}

“The seventeenth method;

“The next yantra-wheel should be the same but without the vajra scepters. He should write on the pericarp, or on the outside the following:

“Oṁ, hūṁ hūṁ! Wake, wake! Devour, devour! Chop, chop! Shake, shake! Churn, churn! Bind, bind! Sow enmity between such-and-such and such-and-such! Hūṁ hūṁ! Phaṭ phaṭ! Svāhā!^[632] {7.3.58}

“This is the mantra of Hayagrīva for sowing enmity. He should write this mantra with a substance suitable for the rites of assaulting in the center of a buffalo’s or horse’s hoof. He will cause enmity at that moment even between Śiva and Durgā, let alone ordinary humans. {7.3.59}

“The eighteenth method;

“He should draw two maṇḍalas of fire^[633] with a pair of corners below and above, following the prescribed rule. Above he should write hūṁ gaḥ hūṁ hūṁ gaḥ hūṁ, and in the area below, hūṁ hūṁ phaṭ. Further, on the outer points of the triangles, he should write hūṁ gaḥ hūṁ hūṁ gaḥ hūṁ, and in the center, hūṁ gaḥ hūṁ.^[634] He should draw all this with ink made from poison, blood, black mustard, charnel ground ash, juice from the leaves of the neem tree, and urine on a rag from a charnel ground or the rag of a madman. If he then encircles the entire diagram with the mantra of Mahābala and places the rag above a burning fire, he will paralyze the enemy. {7.3.60}

“The nineteenth method;

“He should depict a lotus, adorned with eight āḥ syllables on its petals, at the center of a square Indra maṇḍala with eight oṁ syllables positioned at its eight cardinal and intermediary points. On its pericarp should be positioned the target’s name adorned with four hūṁ syllables. If he encloses this in a two-piece earthenware dish and wraps it all around with a vajra cord while reciting the mantra words of invocation and meditating that Vajradhara stands astride the target’s head, this mantra wheel will paralyze all men, gods, and bodhisattvas. {7.3.61} F.132.a

“The twentieth method;

“As for the next yantra-wheel, the maṇḍala of Indra should be marked with eight three-pronged vajra scepters. In the center of this maṇḍala should be a four-cornered maṇḍala, inscribed with the following mantras:

“He should then draw another maṇḍala of Indra inside that square maṇḍala and write at its center, ‘Please paralyze such and such.’^[639] He should draw this yantra on birchbark with turmeric juice and then stuff it into a frog’s^[640] mouth. Piercing the mouth with a thorn of downy datura from above, he should fix the upper palate to the lower.^[641] Through so doing one will paralyze a hostile army at that very instant. {7.3.63}

“The twenty-first method;

“The next yantra-wheel should have a round shape with a five-pronged, crossed vajra scepter aligned with the intermediate directions. At the tip of its central prongs there should be four hūṁ syllables.^[642] On its hub he should write the following garland of mantra syllables:

“Oṁ, you step with your feet apart^[643] and you advance onward. You are the rising and the setting.^[644] You are the bright sun and the eclipsed sun. You are the waves. You are the woodlands and the undergrowth. You are monastic robes and you are great monastic robes.^[645] You are invisibility.^[646]Svāhā!^[647] {7.3.64}

“The syllable oṁ should be written everywhere. At the center of the circle should be drawn a three-pronged, crossed vajra scepter, aligned with the cardinal directions. On its central, left, and right prongs should be written, respectively, the mantras ‘Oṁ Vattalī!’ ‘Oṁ Varalī!’ and ‘Oṁ Varāmukhī!’ He should write thus on all the prongs, repeating the same pattern for each of the four tips of the crossed vajra scepter. In the northeast and other intermediate quarters he should write ‘Oṁ to Mārīcī.’^[648] In the center he should write ‘Oṁ, Varālī! Vattālī! Varāhamukhī! Crush the body, speech, and mind of all the most wicked evildoers! Paralyze their mouths!’^[649] In the center of that he should place the syllable māṁ and, in its center, the words ‘Protect such and such, protect!’^[650] On the outside of the syllable māṁ he should write ‘Oṁ to the deity^[651] Mārīcī!’^[652] If he draws this yantra-wheel on birchbark with saffron and wears it, he will always be protected. {7.3.65}

“The twenty-second method;

“He should make an effigy of a naked man with flowing hair and earrings in his ears.F.132.b Atop its head there should be a three-pronged vajra scepter marked with the syllable haṁ. Above its forehead one should write lāṁ lāṁ. On its cheeks and throat,^[653] starting from the right side of its chin, he should write, ‘May the counter-spells ruin those who injure my mind.’^[654] In the area from its navel to its mouth, he should draw the shape of a caitya. Above it, he should draw a five-pronged vajra scepter. He should then write the mantra of interdependent origination, ‘Those dharmas that arise from causes, etc.,’ forming the shape of a garland of words that extends from the right side of the hollow inside the caitya up to the chest,^[655] left, and then down. On its neck he should draw the syllable hūṁ upside down, and on its mid-torso, a five-pronged vajra scepter pointing upward. On both sides of its torso should be written twelve hūṁ syllables. Then, below, on the broad plinth of the caitya,^[656] he should write the vowels, but without the four neuter letters (ṛ,ṝ,ḷ,ḹ). On the flat surface of the effigy’s chest he should write, as before, ‘May the counter-spells ruin those who injure my mind,’^[657] but this time in a straight line.

He should also write the same in straight lines on its shanks and on its phallus.^[658] On each of its eight limbs, he should write puṁ puṁ^[659] raṁ. On the back of its hands,^[660] he should write tāṁ tāṁ, and on its feet,puṁ^[661] raṁ. He should have this effigy drawn using as ink poison, salt, black mustard, and neem leaf, mixed together with datura extract and charnel ground ash, while the moon is in the asterism of Puṣya. He should write ‘of such and such’ between the words of the mantra on the hub of the vajra scepter, using white sandalwood paste. For drawing the holy caitya he should likewise use white sandalwood paste, and for the vajra scepter with its hub he should use saffron. If he wears this with the spell inscribed on it, he will always have great protection. {7.3.66}

“The twenty-third method;

“He should draw Mount Sumeru with its eight spurs, adorned on top with a crossed, three-pronged, crossed vajra scepter. The spurs^[662] should be marked, in the corner areas of the yantra, with the syllable naṁ,^[663] and each enclosed by a pair of hūṁ syllables. He should write the four words alakta, kata, vāya, and māṃsaṃ^[664] between each two cardinal directions, starting from the northeast. He should surround all this with a circular line, and at its center draw Gaṇapati. He should be depicted in the form of the lord of dance, with a dish of sweetmeats and a rosary in his right hands, a three-pronged vajra scepter and a leaf-crowned radish in his left hands, seated on a lotus, and riding a shrew. {7.3.67} F.133.a

“The mantra to recite is:

“Hūṁ gaḥ hūṁ hūṁ gaḥ gaḥ hūṁ! Please send rain! Hūṁ gaḥ gaḥ hūṁ!^[665] {7.3.68}

“He should write the short version of this mantra on the elephant god’s forehead, chest, hips,^[666] and above the navel. If he draws this on unbaked earthenware using blood from his ring finger mixed with the three pungent substances, and heats it in a fire of cutch-tree wood, it will definitely bring rain—it cannot be otherwise. If he draws the same, but with orpiment instead on the inner surface of the earthenware,^[667] and then heats it over fire, he will stop the rain. {7.3.69}

“The twenty-fourth method;

“He should draw a wheel with eight spokes and adorn it with eight gaḥ syllables. In its center, he should write the target’s name enclosed within the mantra, following the prescribed procedure. He should write this using orpiment and turmeric essence on a rag from a charnel ground or a rag that has been struck with a weapon. He should make an effigy of Gaṇapati from rice flour, placing this wheel in his chest. He should then put this effigy inside well-baked earthenware, wrap it on the outside with a yellow thread, and offer to it yellow flowers as prescribed. The rite described here, O goddess, is the supreme king of the rites of paralyzing. {7.3.70}

“The twenty-fifth method;

“He should write the following mantra in the center of the syllable māṁ:

“Oṁ, Vattālī! Varālī! Varāhamukhī! Paralyze the mouths of all the most wicked evildoers!^[668] {7.3.71}

“He should write this mantra using turmeric extract on two bricks. Having then joined them with a hollow in between, he should bury this device in the ground; it will paralyze all evildoers—it cannot be otherwise. {7.3.72}

“The twenty-sixth method;

“He should draw the yantra diagram on the ground in the form of a bhaga together with a liṅga, and write there the name of the target. Alone, he should urinate on this yantra for seven days until, following the procedure of surrounding her name with a noose formed from hrīḥ syllables, he causes the woman whom he desires to arrive. {7.3.73}

“The twenty-seventh method;

“He should draw a wheel with eight spokes in the center of a moon disk. In the divisions he should draw, in short, a vajra scepter, a banner, an axe, a trident, a noose, a double vajra scepter, F.133.b a khaṭvāṅga, and a goad. In the center of the circle he should draw a full moon disk and, in the center of this moon, he should write, “May such and such a man and such and such a woman obtain a son.”^[669] In the hub of the wheel he should write the following mantra:

“Oṁ, Maṇidharī! Vajriṇī! Mahāpratisarā! Hūṁ hūṁ! Phaṭ phaṭ! Svāhā!^[670] {7.3.74}

“Then, in the center of a moon disk, he should write this mantra:

“Oṁ, Amṛtavilokinī! Protectress of the womb! Summoner of the being to be born! Hūṁ hūṁ! Phaṭ phaṭ! Svāhā!^[671] {7.3.75}

“If he writes this mantra on birchbark using saffron and bovine orpiment while the moon is in the asterism of Puṣya, and wears it, he will obtain a son. {7.3.76}

“The twenty-eighth method;

“A wheel should be drawn in the shape of a pitcher with a neck, and the neck should be long. Following the prescibed procedure, he should write ‘yaḥ plea yaḥ se yaḥ ex yaḥ pel yaḥ such yaḥ and yaḥ such yaḥ!’^[672] using crow’s blood as ink on a piece of cloth that was used as a banner in a temple of the supreme deity. He should write on it the name of the target and tie this to the neck of a live crow. He should then release the crow in the northwestern direction. Whoever’s name it was, this person will be exiled. {7.3.77}

“The twenty-ninth method;

“He should draw a wheel with eight spokes in the center of a sun disk. The syllable hūṁ—the elemental seed—should be nestled within it. He should visualize the vajra sun,^[673] and then write the target’s name enclosed within the mantra. If the practitioner draws and writes this, as prescribed, on birchbark using saffron and bovine orpiment, and wears it, he will always be protected. {7.3.78}

“The thirtieth method;

“A lotus should be drawn with twenty-four petals, surrounded by a triple line. By writing oṁ hrīṁ klīṁ on it, as prescribed, while the moon is in the asterism of Puṣya, and holding it in his hand, he will be able to turn anyone into his servant with a mere touch of the hand. {7.3.79}

“The thirty-first method;

“A wheel should be drawn in the shape of a tambourine and adorned with a vajra scepter and a lotus. On the outside it should be surrounded with a triple line representing, in short, the vajra body, and so forth. By meditating intently on the vajra of action all his enemies will be crushed. And all activities will be accomplished with the mantras sanctioned by the ritual procedure.^[674] The mantras are these:

“Oṁ, smother, smother! Hūṁ hūṁ, phaṭ! F.134.aOṁ, seize seize! Hūṁ hūṁ, phaṭ! Oṁ, hand them over, do! Hūṁ hūṁ, phaṭ! Bring them over, O Lord Vidyārāja! Hūṁ hūṁ, phaṭ! Svāhā!^[675] {7.3.80}

“Driving away and nailing down the hordes of obstacle makers, and threatening the gods, demigods, and humans who dwell throughout all directions. Wearing his armor,^[678] he cannot be destroyed even by the thirty-three gods.^[679] {7.3.87}

“If a lay vow holder wears this yantra-wheel, having first offered worship with many offerings when the planets were auspicious, he will be protected from untimely death, armed conflicts, and so forth. About my words, O goddess, there can be no doubt. F.134.b This yantra-wheel is called ‘one which brings victory over enemies.’ {7.3.91}

“The thirty-third method;

“Alternatively, he should etch on a copper plate, during the asterism of Puṣya, the same wheel and mantra, but without the gates. The mantra should be interspersed with the target’s name. If he places it in water and makes offerings to it three times a day, then all enemies will become completely immobilized. When a well-focused practitioner of mantra puts this, as prescribed, in a covered pool that does not dry up, he can bring an appeasement. {7.3.92}

“The thirty-fourth method;

“There is also another yantra-wheel with four corners, four gates, and archways^[682] adorned with vajra scepters. At the gates there should be respectively a vajra hammer, a bejeweled staff, a lotus, and a vajra sword. In the corners, inside white skull cups, there should be blue lotuses and goads. In the center among them there should be a lotus with ten petals, on which the wise practitioner should place the syllables. At its pericarp, he should write the following excellent mantra:

“Oṁ, Prasannatārā! One with the face and eyes of an immortal! Fulfiller of all aims! Svāhā!^[683]

“He should write this mantra during rites of enthralling. {7.3.93}

“The thirty-fifth method;

“Now, for the rite of averting all mischief-makers, the following mantra has been prescribed:

“Oṁ, Tārā, you who bewilder everyone! Eager to save! Bewilder all evildoers, bewilder! Blessed one! Bind all evildoers, bind! Hūṁ hūṁ! Phaṭ! Svāhā!^[684] {7.3.94}

“The thirty-sixth method;

“In the center of the aforementioned ten-petaled lotus he should depict a moon disk, and in the center of the moon disk he should draw the first letter of the fourth group (ta) in the form of lotus filament, which is circular in design. In the six divisions around its center he should place six syllables^[685] of the mantric formula, interspersed with the syllable hrīḥ, following the prescribed procedure. This yantra-wheel is called ‘the beneficial influence of Tārā that vanquishes an entire army.’^[686] By reciting it 100,000 times, he can make the earth shake, dry up oceans and other water reservoirs, and turn poison into nectar, or nectar into poison. Having incanted a bowl of candied sugar, he should throw the sugar in the cardinal and intermediate directions, above and below. As a result, the gods, demigods, yakṣas, rākṣasas, gandharvas, kinnaras, and mahoragas will all become bound. F.135.a He will steal magical potions from all the ḍākinīs and poisons from all the nāgas. If he incants candied sugar and throws it into a river, the river will flow upstream. With the same candied sugar he will be able to arrest the waves. If he recites the mantra 1,000 times while facing upward, he can prevent a heavy rain from falling. If he recites the mantra 1,000 times in the direction of an enemy army, and then enters battle, he will meet with no harm even when struck with hundreds of weapons. He cannot be chopped up. His body becomes a diamond body. He will perform many miracles, and will play with deities invoked by this king of mantras.” {7.3.95}

Part 4

[The goddess said:]

The Blessed One said:

Then, to first explain the purification of the ground, the Blessed One said:

“Becoming the deity Krodhavijaya, one should visualize oneself as having three faces and six arms.F.135.b One should radiate cloud masses of Krodhavijayas, which invoke all the tathāgatas and their retinues throughout the ten directions, supplicating them, ‘May you please attend to the places of consecration and provide protection for the teacher and his disciples.’ One should then absorb the Krodhavijayas, along with the supplicated tathāgatas, and internalize them, placing them in a hūṁ syllable at the hub of a vajra scepter on a moon disk in one’s heart. Having fused the form of Vajradhara, in union with his consort (vidyā),^[688] with all the blessed tathāgatas,^[689] one should form the mudrā called ‘the turning of the lotus,’ preceded by the blessing with the three-letter consecration, and then perform the required set of motions^[690] with the vajra scepter in one’s right hand. With one’s left hand, one should sound the bell harmoniously. On the soles of one’s feet one should visualize a syllable hūṁ which transforms into a blazing vajra scepter. Then, with the pride of being Krodhavijaya who makes the sound hūṁ, a wise practitioner should expel all obstructors, first by exclaiming hūṁ, and then by addressing the following words, while visualizing^[691] himself in Krodha’s form, to the gods, demigods, and guhyakas: {7.4.7}

“ ‘May all gods, demigods, yakṣas, rākṣasas, pretas, piśācas, apasmaras, bhūtas, ḍākinīs, ostārakas, male and female elders—all with their retinues of followers^[692]—garuḍas, kinnaras, and semi-divine adepts of spells, depart! A regal maṇḍala of such and such a deity needs to be drawn at this place in order that such and such a student attains a perfect awakening under the guidance of such and such a master, and in order that all beings obtain unsurpassable wisdom. You must therefore swiftly depart upon hearing this command by Vajradhara. If anyone does not run away, then Vajrapāṇi, the blazing Hūṁkāra with an angry face, will split his head into a hundred pieces with the brightly shining vajra scepter of great wisdom!’ {7.4.8} F.136.a

“When this command has been pronounced three times, he should radiate wrathful forms of himself as Krodhavijaya while doing the ritual movements with his great vajra scepter.^[693] Walking around the maṇḍala ground, tempestuously, with a vajra step, he should drive away all mischief-makers. Thus should he claim the ground. {7.4.9}

“Then, having summoned the earth goddess, he should perform by means of the mantra the consecration and the tutelage rites.^[694] He should pay homage to his master—his mantra instructor—and afterward summon, cause to enter, and bind the gold-colored earth goddess who is holding a pitcher in her hand. He should worship her with the five types of service involving fragrant perfume, and so forth. After he has made her occupy the maṇḍala ground, he should remain near her.” {7.4.10}

Now the Blessed One gave the mantra of summoning:

“Oṁ, come, come! O great goddess, mother of the earthly realm, adorned with all the richly bejeweled ornaments, resounding with the tinkling of necklaces and anklets, you who are so bountifully worshiped by Vajrasattva! Take this welcome offering and bring success to the homa rites! Hrī hī hī hī haṁ! Svāhā!”^[695] {7.4.11}

[And he continued further:]

“Having performed with this mantra the rite of the goddess’s tutelage over the maṇḍala, he should perform the anointing of the ground. He should thus sprinkle and smear the ground with feces, urine, and so forth. He should then cense it with an incense of human flesh. After censing the ground, he should make offerings, and then place the ‘seal’ in the center, meaning he should usher in the consort (vidyā).” {7.4.12}

Vajragarbha asked:

“Should he, O Blessed One, usher in a consort (vidyā)-goddess who has been cast or otherwise artificially made, drawn in whatever way, or fashioned from wood or other such materials?” {7.4.13}

The Blessed One replied:

“He should usher in a human girl of the cāṇḍāla or similar caste. If such cannot be procured, he should take one from a caste different from his own.^[696] He should place the mantra syllables on her body. The syllable hrīḥ should be placed on all her limbs. The syllable hrīṁ should be placed on her chest, between her eyebrows, on her throat and head. The syllable bhruṁ should be placed in the center of her vulva.” {7.4.14}

“And where,^[697] O Blessed One, should the syllable bhrūṁ be placed, [if it is placed] in the middle of her body?” {7.4.15} F.136.b

The Blessed One replied:

“By the word middle, O sons of the buddha family, navel is meant. There he should place the syllable bhrūṁ.^[698] Having thus^[699] placed the syllables, he should visualize the forms of Locanā and other tathāgata consorts. At this point, he should visualize a brahmin or a śūdra consort in the form of Locanā—if it is the rite of pacifying, it should be the form of Locanā. He should visualize her as white and adorned with all manner of jewelry. If it is the rite of enthralling, he should visualize a woman from the cāṇḍāla caste in the form of red Tārā. If it is the rite of enriching, he should visualize a dancer woman or a woman of royal lineage as the yellow Pāṇḍaravāsinī. Thus, following the divisions of the types of activity, he should worship the consort with the five types of service, and offer a handful of flowers. He should place on her vulva blood or^[700] semen.^[701] In this way, the ground where the homa rite is to take place will be purified. {7.4.16}

“A girl, one from a caste different than his own,^[702] should be instructed in the maṇḍala procedure. As this pertains to the maṇḍala, she should also be instructed in the rites of homa, including the secret maṇḍala of phenomena. Following this rule, he should measure out a twofold maṇḍala—the external one of colored powders, and the secret maṇḍala of phenomena that concerns his own samaya. Accordingly, he should prepare a sacrificial fire pit in an area that is a place of pilgrimage for yogins.”

So spoke the Blessed One. {7.4.17}

And he said further:

“In front, there should be a dish with the welcome offering. While chanting the ‘all-purpose’ mantra, he should perform the rites of sprinkling and sipping of water. He should encircle the pit all around with the straight tips of kuśa grass blades. {7.4.25}

“Oṁ, fire, blaze, blaze! Penetrate, O splendorous one, to carry away this burnt offering, svāhā!^[716] {7.4.27}

“Likewise, he should observe whether the fire has many flames and belches smoke and sparks, or whether it gradually rises or very slowly wanes. The fire may look unpleasant, or be dark green in color; it may resemble a spear or a sun, or the head of a cow. It may smell of a corpse or a cow, or possibly a donkey. He should thus divine by the signs of the fire whether there will be obstacles, and if so, he should neutralize them.^[719] {7.4.38}

“Through the homa consisting of feces, urine, blood, bone marrow, bones, and human flesh, all the recipients become filled with joy.”^[724] {7.4.46}

Then the Blessed One, having entered the samādhi called “The Vajra That Accomplishes the Wisdom Circle of the Vajra-Tathāgata Great Vairocana,”^[725] taught the elaborate outer and inner ritual methods for accomplishing the complete wisdom circle: {7.4.47}

“Whatever deity is brought inside the center of the circle, that circle is praised by the buddhas as the vajra maṇḍala that is to be indicated with the name of that deity. {7.4.48}

“She is imbued with the sentiment of erotic love; she has sixteen arms and seven faces,^[727] each one with three eyes, and is smiling. She is emerald in color^[728] and replete with the freshness of youth. She wears brightly colored clothes, a pearl necklace, anklets, a choker, a diadem, arm bracelets,^[729] earrings, a waist chain, and so forth. She is adorned with different kinds of jewelry; her hair is adorned with a blue lotus flower and her body hue resembles barley flowers.^[730] She stands with her left leg outstretched and her right slightly bent, inspiring fear even in the masters of the realms of the thirty-three (Indra) who fold their hands in a gesture of reverence. She is ablaze with red flames and surrounded by buddhas radiating light all around. If the practitioner visualizes her, the dear mother of all sentient beings, as such, he will swiftly attain the state of awakening. {7.4.51} F.138.b

“In her first right hand she holds a sword; in the second, a blue lotus; in the third, an arrow; in the fourth, a vajra scepter; in the fifth, a goad; in the sixth, a staff; in the seventh, a flaying knife; and with the eighth she displays the mudrā of fearlessness. In her first left hand she holds a human skull cup; with the second she displays the threatening mudrā; in the third she holds a bow; in the fourth, a khaṭvāṅga; in the fifth, a noose; in the sixth, a trident;^[731] in the seventh, a jewel; and in the eighth, a pitcher. {7.4.52}

“Her first face on the right side is blue, and the second one blazes with the color yellow. The first face on the left side is white, and the second has the greenish color of beryl. Her upper face bares its fangs, and is smoky in color, frighteningly contorted, hideous, and terrifying. So should he visualize the goddess who bounteously bestows all accomplishments. {7.4.53}

“Further above, he should visualize another face with the form of a donkey’s, or some other desired form.^[732] With her four feet, a trident, and snakes wrapped around, she is referred to as “Herukī,”^[733] and should be visualized as the ultimate cause of accomplishments.^[734] Inside the bhaga^[735] he should visualize, arising from the syllable yaṁ, the maṇḍala of wind, which has the appearance of smoke. Above it, in the center of a moon disk, he should visualize himself in the form of Mañjuśrī transformed from the syllable dhīḥ. In his heart he should visualize a sun disk transformed from the syllable āḥ. From this sun disk, he should radiate rays of light and make offerings with them as prescribed. Above the sun disk, he should visualize the syllable hūṁ made of five-colored light. This syllable is transformed into Vajrabhairava with nine faces and the form of a buffalo. He has sixteen feet and thirty-four arms. He is naked and black in color with great brilliance. The crown of his head is adorned with five skulls and he inspires great fear.

He stands with his left leg outstretched and his right slightly bent, with his liṅga erect. He has a protruding belly, a huge body, and upward flowing hair resembling a blazing sun. He is adorned with a garland of skulls and other ornaments.F.139.a He makes a roaring sound like at the time of the final dissolution of the world. He should visualize him consuming human blood, fat, serum, flesh, lymph, and bone marrow,^[736] while devouring the triple universe along with Brahmā, Indra,^[737] Upendra, Rudra, and so forth. {7.4.54}

“With his loud laughter and lolling tongue he frightens even fear itself. His first face is that of a buffalo. On his right horn there are three faces—blue, red, and yellow—each contorted with anger. On the left horn, the three faces are white, smoky, and black. Between the two horns there is an intensely red face with blood streaming from its mouth. Above it there is the princely youth Mañjuśrī, intensely yellow, semi-wrathful, wearing the ornaments of youth and a crown of five strips of cloth. Having stabilized this visualization, the mantra adept should cultivate himself as the deity with a well-focused mind. {7.4.55}

“Furthermore, in his first hand on the right, Vajrabhairava holds a flaying knife; in the second, a javelin; in the third, a mace; in the fourth, a small knife; in the fifth, a half-spear;^[738] in the sixth, an axe; in the seventh, a spear; in the eighth, an arrow; in the ninth, a goad; in the tenth, a club; in the eleventh, a khaṭvāṅga; in the twelfth, a discus; in the thirteenth, a vajra scepter; in the fourteenth, a vajra hammer; in the fifteenth, a sword; and in the sixteenth, a ḍamaru. {7.4.56}

“On the left side, in his first hand, he holds a skull cup; in the second, a human head; in the third, a shield; in the fourth, a foot; in the fifth, a noose; in the sixth, a bow; in the seventh, entrails; in the eighth, a bell; in the ninth, a hand; in the tenth, a rag from a charnel ground; in the eleventh, a man impaled on a stake; in the twelfth, a fire pit; and in the thirteenth, a goblet.^[739] With the fourteenth he displays the threatening mudrā; F.139.b with the fifteenth, a hand gesture with three fingers stretched out; and in the sixteenth, he holds a ‘wind-cloth.’ With the remaining pair of hands he holds an elephant hide. {7.4.57}

“Under his right foot there are men, buffaloes, bulls, donkeys, camels, dogs, rams, and jackals. Under his left foot there are vultures, owls, crows, parrots, hawks, cocks,^[740] eagles, and cranes.^[741] He should visualize Vajrabhairava as such. Optionally, he should commission a painting of him. {7.4.58}

“Below Vajrabhairava he should visualize a great cemetery overrun with rākṣasas, kṣetrapālas, and vetālas; filled with humans impaled on stakes, humans hanged from banyan trees,^[742] burning humans, humans pierced with spears, lots of crows and other birds, and dogs; and resounding with disquieting laughter, hā hā. So should the practitioner visualize the Great Bhairava who makes all cruel rites successful.” {7.4.59}

So spoke the Blessed One.^[743]

“In her first right hand she holds a vajra scepter; in the second, an axe; and in the third, an arrow. {7.4.69}

“Her right and left faces^[750] are as previously described.^[751] So should the practitioner meditate for the sake of pacifying all illusion that stems from misapprehension.^[752] Parṇaśāvarī truly is the remover of all illnesses.”

So spoke the blessed tathāgata Great Vajra.^[753] {7.4.74}

“He should then commence the practice, to the extent possible, according to procedure. Starting from the northwest and following the order of the quarters, he should [visualize the deity^[758] adorned with elements] in the colors of smoke, red, yellow, and white, respectively. Merely by visualizing this in meditation, he can make a woman drip^[759] like an incised milk tree—it cannot be otherwise. {7.4.81}

“The mantra to recite is:

“Oṁ, Vajraḍākinī! Please draw the blood of such and such! Hūṁ phaṭ!^[762] {7.4.86}

“He has eight arms and four feet. In his four right hands he is holding, respectively, a vajra hammer, a sword, a discus, and a ḍamaru. In the left ones he holds a khaṭvāṅga, a skull cup, a bow, and a noose. {7.4.89}

“Oṁ, Vajrarākṣasa, devour him! Phaṭ!^[763] {7.4.93}

“Oṁ, hrīḥ ṣṭrīḥ! You with contorted face! Hūṁ hūṁ hūṁ phaṭ! Svāhā!^[764] {7.4.95}